1. The Emerald Tablets of Thoth the Athlantean. Translation by Doreal. A literal translation and interpretation of one of the most ancient and secret of the great. The Emerald Tablets of Thoth. Literal translation and interpretation of one of the most ancient and secret of the great works of ancient wisdom. Translated by. The Divine Pymander and the Emerald Tablets of Thoth Hermes Trismegistus EMERALD TABLET I: The History of Thoth, The Atlantean 15 Thoth.
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The Emerald Tablets Of Thoth. Ionut-Florin Moraru. T h e Em e r a l d T a b l e t s o f T h o t h t h e At l a n t e a n Tr a n sla t ion & I. The Divine Pymander and the Emerald Tablets of Thoth Hermes Trismegistus Including the Glory of the World, the Table of Paradise. the Science of the. The Emerald Tablets of Thoth are ancient relics enshrouded in mystery and intrigue. Free masonry, the ancient mysteries of old and the.
Necessity is the Minister or Servant of Providence. Fortune is the carriage or effect of that which is without order; the Idol of operation, a lying Fantasie or opinion. What is God? The immutable or unalterable good. What is man? An unchangeable evil. If thou perfectly remember these Heads, thou canst not forget those things which in more words I have largely expounded unto thee; for these are the contents or Abridgment of them.
Avoid all conversation with the multitude or common people; for I would not have thee subject to Envy, much less to be ridiculous unto the many. For the like always takes to itself that which is like, but the unlike never agrees with the unlike. Such discourses as these have very few Auditors, and peradventure very few will have, but they have something peculiar unto themselves.
They do rather sharpen and whet evil men to their maliciousness; therefore, it behoveth to avoid the multitude, and take heed of them as not understanding the virtue and power of the things that are said. How does thou mean, O Father? This O Son: And if he may lay the cause of Evil upon Fate or Destiny, he will never abstain from any evil work. Wherefore we must look warily to such kind of people, that being in ignorance they may be less evil for fear of that which is hidden and kept secret.
Methought I saw one of an exceeding great stature, and of an infinite greatness, call me by my name, and say unto me, What wouldst thou hear and see? Or what wouldst thou understand to learn and know? Then said I, Who are Thou? I know what thou wouldst have, and I am always present with thee.
Then I said, I would learn the things that are, and understand the nature of them, and know God. I answered that I would gladly hear. Then said he, Have me again in they mind, and whasoever though wouldst learn, I will teach thee. When he had thus said, he was changed in his Idea or Form, and straightway, in the twinkling of an eye, all things were opened unto me.
And I saw an infinite sight, all things were become light, both sweet and exceeding pleasant; and I was wonderfully delighted in the beholding it. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from Fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate, inasmuch as it seemed to have come from the Light.
Then from that Light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire from the moist nature upwards on high; it was exceeding Light, and sharp, and operative withal. And the Air, which was also light, followed the Spirit and mourned up to Fire from the Earth and the Water , insomuch that it seemed to hang and depend upon it. And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for the Water, but they were moved because of the Spiritual word that was carried upon them.
Then said Poemander unto me, Dost thou understand this vision, and what it meaneth? I shall know, said I. Then said he, I am that Light, theMind, thy God, who am before that moist nature that appeared out of darkness; and that bright and lightful Word from the mind is the Son of God. How is that, quoth I? Thus, replied he, understand it: That which in thee seeth and heareth, the Word of the Lord, and the Mind the Father, God, differ not one from the other; and the union of these is Life.
When he had said thus, for a long time we looked steadfastly one upon the other, insomuch that I trembled at his Idea or Form. But when he nodded to me, I beheld in my mind the Light that is in innumerable, and the truly indefinite ornament or world; and that the Fire is comprehended or contained in, or by a great moist Power, and constrained to keep its station. Thus Pimander to me.
But whence, quoth I, or whereof are the Elements of Nature made? Straightway leaped out, or exalted itself from the downward Elements of God, The Word of God, into the clean and pure Workmanship of Nature, and was united to the Workman, Mind, for it was Consubstantial; and so the downward born elements of Nature were left without Reason, that they might be the only Matter.
But the Workman, Mind, together with the Word, containing the circles, and whirling them about, turned round as a wheel, his own Workmanships; and suffered them to be turned from an indefinite Beginning to an indeterminable end, for they always begin where they end. And the Circulation or running round of these, as the mind willeth, out of the lower or downward-born Elements, brought forth unreasonable or brutish Creatures, for they had no reason, the Air flying things, and the Water such as swim.
And the Earth and the Water were separated, either from the other, as the Mind would; and the Earth brought forth from herself, such living creatures as she had, four-footed and creeping beasts, wild and tame. But the Father of all things, the Mind being Life and Light, brought forth Man like unto himself, whom he loved his proper Birth; for he was all beauteous, having the image of his Father. For indeed God was exceedingly enamoured of his own form or shape, and delivered unto it all his own Workmanships.
But he, seeing and understanding the Creation of the Workman in the whole, would needs also himself fall to work, and so was separated from the Father, being in the sphere of Generation or Operation.
Having all Power, he considered the Operations or Workmanships of the Seven; but they loved him, and everyone made him partaker of his own order. And he learning diligently, and understanding their Essence, and partaking their Nature, resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire. And having already all power of mortal things, of the Living, and of the unreasonable creatures of the World, stooped down and peeped through the Harmony, and breaking through the strength of the Circles, so showed and made manifest the downward-born Nature, the fair and beautiful Shape or Form of God.
Which, when he saw, having in itself the unsatiable Beauty, and all the operations of the Seven Governors, and the Form or Shape of God, hesmiled for love, as if he had seen the shape or likeness in the Water, or the shadow upon the Earth, of the fairest Human form. And seeing in the Water a Shape, a Shape like unto himself, in himself he loved it, and would cohabit with it, and immediately upon the resolution ensued the operation, and brought forth the unreasonable Image or Shape.
Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were mingled, for they loved one another. And from this cause Man above all things that live upon earth is double: Mortal, because of his body, and Immortal, because of the substantial Man. For being immortal, and having power of all things, he yet suffers mortal things, and such as are subject to Fate or Destiny.
After these things, I said, Thou art my mind, and I am in love with Reason. Then said Pimander, This is the Mystery that to this day is hidden and kept secret; for Nature being mingled with man, brought forth a Wonder most Wonderful; for he having the nature of the Harmony of the Seven, from him whom I told thee, the Fire and the Spirit, Nature continued not, but forthwith brought forth seven Men, all Males and Females, and sublime, or on high, according to the Natures of the seven Governors.
And after these things, O Pimander, quoth I, I am now come into a great desire and longing to hear; do not digress or run out.
But he said, Keep silence, for I have not yet finished the first speech. Behold, I am silent. The Generation therefore of these Seven was after this manner: And so all the members of the Sensible World, continued unto the period of the end, bearing rule and generating. Hear now the rest of that speech thou so much desireth to hear. When that period was fulfilled, the bond of all things was loosed and untied by the will of God; for all living Creatures being Hermaphroditical, or Male and Female, were loosed and untied together with man; and so the Males were apart by themselves and the Females likewise.
And straightways God said to the Holy Word, Increase in increasing and multiplying in multitude all you my Creatures and Workmanships. And let him that is endued with mind, know himself to be immortal; and that the cause of death is the love of the body, and let him learn all things that are. When he had thus said, Providence by Fate of Harmony, made the mixtures and established the Generations, and all things were multiplied according to their kind. And he that knew himself, came at length to the Superstantial of every way substantial good.
But he that thro' the error of Love loved the Body, abideth wandering in darkness, sensible, suffering the things of death.
But why do they that are ignorant, sin so much, that they should therefore be deprived of immortality? Thou seemest not to have understood what thou hast heard. Peradventure I seem so to thee; but I both understand and remember them. I am glad for thy sake if thou understoodest them. Tell me why are they worthy of death, that are in death? Because there goeth a sad and dismal darkness before its body; of which darkness is the moist nature, of which moist nature the Body consisteth in the sensible world, from whence death is derived.
Has thou understood this aright? But why, or how doth he that understands himself, go or pass into God? That which the Word of God said, say I: Because the Father of all things consists of Life and Light, whereof man is made. Thou sayest very well. God and the Father is Light and Life, of which Man is made. But yet tell me more, O my Mind, how I shall go into Life. God saith, Let man, endued with a mind, mark, consider, and know himself well.
Have not all men a mind? Take heed what thou sayest, for I the mind come unto men that are holy and good, pure and merciful, and that live piously and religiously; and my presence is a help unto them. And forthwith they know all things, and lovingly they supplicate and propitiate the Father; and blessing him, they give him thanks, and sing hymns unto him, being ordered and directed by filial Affection and natural Love.
And before they give up their bodies to the death of them, they hate their senses, knowing their Works and Operations. Rather I that am the Mind itself, will not suffer the operations or Works, which happen or belong to the body, to be finished and brought to perfection in them; but being the Porter or Doorkeeper, I will shut up the entrances of Evil, and cut off the thoughtful desires of filthy works.
And such an one never ceaseth, having unfulfiled desires, and unsatisfiable concupiscences, and always fighting in darkness; for the Demon always afflicts and tormenteth him continually, and increaseth the fire upon him more and more. Thou hast, O Mind, most excellently taught me all things, as I desired; but tell me, moreover, after the return is made, what then?
First of all, in the resolution of the material body, the Body itself is given up to alteration, and the form which it had becometh invisible; and the idle manners are permitted, and left to the Demon, and the senses of the body return into their Fountains, being parts, and again made up into Operations. And Anger, and concupiscence, go into the brutish or unreasonable nature; and the rest striveth upward by Harmony.
And to the first Zone it giveth the power it had of increasing and diminishing. To the second, the machinations or plotting of evils, and one effectual deceit or craft. To the third, the idle deceit of Concupiscence. To the fourth, the desire of Rule, and unsatiable Ambition. To the fifth, profane Boldness, and the headlong rashness of confidence. To the sixth, Evil and ineffectual occasions of Riches. To the seventh Zone, subtle Falsehood, always lying in wait.
And then being made naked of all the Operations of Harmony, it cometh to the Eighth Nature, having its proper power, and singeth praises to the father with the things that are, and all they that are present rejoice, and congratulate the coming of it; and being made like to them with whom it converseth, it heareth also the Powers that are above the Eighth Nature, singing Praise to God in a certain voice that is peculiar to them.
And then in order they return unto the Father, and themselves deliver themselves to the Powers, and becoming Powers they are in God. This is the Good, and to them that know, to be desired. Furthermore, why sayest thou, What resteth, but that understanding all men thou become a guide, and way-leader to them that are worthy; that the kind of Humanity, or Mankind, may be saved by God?
When Pimander had thus said unto me, he was mingled among the Powers. But I, giving thanks, and blessing the father of all things, rose up, being enabled by him, and taught the Nature of the Nature of the whole, and having seen the greatest sight or spectacle.
And I began to Preach unto men, the beauty and fairness of Piety and Knowledge. O ye people, men, born and made of the earth, which have given yourselves over to drunkenness and sleep, and to the ignorance of God, be sober and cease your surfeit, whereunto you are allured and visited by brutish and unreasonable sleep.
And they that heard me come willingly and with one accord; and then I said further: Why, O Men of the Offspring of Earth, why have you delivered yourselves over unto Death, having power to partake of Immortality? Repent and change your minds, you that have together walked in Error, and have been darkened in ignorance. Depart from that dark light, be partakers of Immortality, and leave or forsake corruption. And some of them that heard me, mocking and scorning went away, and delivered themselves up to the way of Death.
But others casting themselves down before my feet, besought me that they might be taught; but I, causing them to rise up, became a guide of mankind, teaching them the reasons how, and by what means they may be saved. And when it was evening and the brightness of the same began wholly to go down, I commanded them to go down, I commanded them to give thanks to God; and when they had finished their thanksgiving, everyone returned to his own lodging.
But I wrote in myself the bounty and benevolence of Pimander; and being filled with what I most desired, I was exceedingly glad. For the sleep of the body was the sober watchfulness of the mind; and the shutting of my eyes the true sight, and my silence great with child and full of good; and the pronouncing of my words the blossoms and fruits of good things.
And thus it came to pass or happened unto me, which I received from my mind, that is Pimander, the Lord of the Word; whereby I became inspired by God with the Truth. For which cause, with my soul and whole strength, I give praise and blessing unto God the Father. Holy is God, the Father of all things. Holy is God, whose will is performed and accomplished by his own powers. Holy is God, that determineth to be known, and is known by his own, or those that are his.
Holy art thou, that by thy Word has established all things. Holy art thou, of whom all Nature is the Image. Holy art thou, whom Nature hath not formed. Holy art thou, that art stronger than all power. Holy art thou, that art stronger than all excellency.
Holy art thou, that art better than all praise. Accept these reasonable sacrifices from a pure soul, and a heart that stretched out unto thee.
O unspeakable, unutterable, to be praised with silence! I beseech thee, that I may never err from the knowledge of thee; look mercifully upon me, and enable me, and enlighten with this Grace those that are in Ignorance, the brothers of my kind, but thy Sons. Therefore I believe thee, and bear witness, and go into the Life and Light. Blessed art thou, O Father; thy man would be sanctified with thee, as thou hast given him all power. For there were in the Chaos an infinite darkness in the Abyss or bottomless Depth, and Water, and a subtle in Spirit intelligible in Power; and there went out the Holy Light, and the Elements were coagulated from the Sand out of the moist substance.
And all the Gods distinguished the Nature full of Seeds. And when all things were interminated and unmade up, the light things were divided on high. And the heavy things were founded upon the moist Sand, all things being Terminated or Divided by Fire, and being sustained or hung up by the Spirit, they were so carried, and the Heaven was seen in Seven Circles.
And the Gods were seen in their Ideas of the Stars, with all their signs, and the Stars were numbered with the Gods in them. And the Sphere was all lined with Air, carried about in a circular motion by the Spirit of God. And every God, by his internal power, did that which was commanded him; and there were made four-footed things, and creeping things, and such as live in the water, and such as fly, and every fruitful seed, and Grass, and the Flowers of all Greens, all which had sowed in themselves the Seeds of Regeneration.
As also the Generations of Men, to the Knowledge of the Divine Works, and a lively or working Testimony of Nature, and a multitude of men, and the dominion of all things under Heaven, and the Knowledge of good things, and to be increased in increasing, and multiplied in multitude.
And every Soul in Flesh, by the wonderful working of the Gods in the Circles, to the beholding of Heaven, the Gods Divine Works, and the operations of Nature; and for signs of good things, and the Knowledge of the Divine Power, and to find out every cunning Workmanship of good things. So it beginneth to live in them, and to be wise according to the operation of the course of the circular Gods; and to be resolved into that which shall be great Monuments and Rememberances of the cunning Works done upon earth, leaving them to be read by the darkness of times.
And every Generation of living Flesh, of Fruit, Seed, and all Handicrafts, though they be lost, must of necessity be renewed by the renovation of the Gods, and of the Nature of a Circle, moving in number; for it is a Divine thing that every worldly temperature should be renewed by Nature; for in that which is Divine is Nature also established.
For there is one name or appellation of Nature or Increase, which concerneth things changeable, and another about things unchangeable, and about things unmoveable, that is to say, Things Divine and Humane; every one of that which himself will have so to be; but action or operation is of another thing, or elsewhere, as we have taught in other things, Divine and Humane, which must here also be understood.
For his Operation or Act is his will, and his Essence, to will all things to be. For what is God, and the Father, and the Good, but the Being of all things that yet are not, and the existence itself of those things that are? This is God, this is the Father, this is the Good, whereunto no other thing is present or approacheth.
For the World, and the Sun, which is also a Father by Participation, is not for all that equally the cause of Good, and of Life, to living creatures. And if this be so, he is altogether constrained by the Will of the Good, without which it is not possible either to be, or to be begotten or made. But the Father is the cause of his Children, who hath a will both to sow and nourish that which is good by the Sun. For Good is always active or busy in making; and this cannot be in any other but in him that taketh nothing, and yet willeth all things to be; for I will not say, O Tat, making them; for he that maketh is defective in much time, in which sometimes he maketh not, as also of quantity and quality; for sometimes he maketh those things that have quantity and quality, and sometimes the contrary.
But God is the Father, and the Good, in being all things; for he both will be this and is it, and yet all this for himself as is true in him that can see it. For all things else are for this, it is the property of Good, to be known. This is the Good, O Tat. Thou hast filled us, O Father, with a sight both good and fair, and the eye of my mind is almost become more holy by the sight or Spectacle.
I wonder not at it, for the sight of Good is not like the beam of the Sun, which being of a fiery shining brightness, maketh the eye blind by his excessive Light, that gazeth upon it; rather the contrary, for it enlighteneth, and so much increaseth the light of the eye, as any man is able to receive the influence of this intelligible clearness. For it is more swift and sharp to pierce, and innocent or harmless withal, and full of immortality; and they are capable, and can draw any store of this spectacle and sight, do many times fall asleep from the Body, into this most fair and beauteous Vision; which thing Celius and Saturn our Progenitors obtained unto.
I would we also, O Father, could do so. I would we could, O Son; but for the present we are less intent to the Vision, and cannot yet open the eyes of our mind to behold the incorrputible and incomprehensible Beauty of that Good; but then we shall see it, when we have nothing at all to say of it. For the knowledge of it is a Divine Silence, and the rest of all the senses; for neither can he that understands that, understand anything else, nor he that sees that, see anything else, nor hear any other thing, nor in sum move the Body.
For shining steadfastly upon and round the whole mind, it enlighteneth all the Soul; and loosing it from the Bodily senses and motions, it draweth it from the Body, and changeth it wholly into the Essence of God. For it is possible for the Soul, O Son, to be deified while yet it lodgeth in the Body of Man, if it contemplate the beauty of the Good.
How does thou mean deifying, Father? There are differences, O Son, of every Soul. But how dost thou again divide the changes? Hast thou not heard in the general Speeches, that from one Soul of the universe are all those Souls which in the world are tossed up and down, as it were, and severally divided?
Of these Souls there are many changes, some into a more fortunate estate, and some quite the contrary; for they which are of creeping things are changed into those of watery things; and those of things living in the water, to those of things living upon the Land; and Airy ones are changed into men, and human Souls, that lay hold of immortality, are changed intoDemons.
And so they go on into the Sphere or Region of the fixed Gods; for there are two choirs or companies of Gods, one of them that wander, and another of them that are fixed; And so this is the perfect glory of the Soul. But the Soul entering into the body of a Man, if it continue evil, shall neither taste of immortality, nor is partaker of the Good.
But being drawn back the same way, it returneth into creeping things; And this is the condemnation of an Evil Soul. And the wickedness of a Soul is ignorance; for the Soul that knows nothing of the things that are, neither the Nature of them, nor that which is good, but is blinded, rusheth and dasheth against the bodily passions; and unhappy as it is, and not knowing itself, it serveth strange bodies and evil ones, carrying the Body as a burden, and not ruling but ruled: And this is the mischief of the Soul.
On the contrary, the virtue of the soul is Knowledge; for he that knows is both good and religious, and already Divine. But who is such a one, O Father? He that neither speaks nor hears many things; for he, O Son, that heareth two speeches, or hearings, fighteth in the shadow. For God, and the Father, and Good, is neither spoken nor heard. This being so in all things that are, are the Senses, because they cannot be without them. But Knowledge differs much from Sense; for Sense is of things that surmount it, but Knowledge is the end of Sense.
Knowledge is the gift of God; for all Knowledge is unbodily, but useth the Mind as an instrument, as the Mind useth the Body. Therefore, both intelligible and material things, go both of them into bodies; for, of contraposition, that is, setting one against another, and contrariety, all things must consist. And it is impossible it should be otherwise. Who, therefore, is this Material God?
The fair and beautiful World, and yet it is not good; for it is material, and easily passible, nay, it is the first of all passible things; and the second of the things that are, and needy or wanting somewhat else. And it was once made, and is always, and is ever in generation, and made, and continually makes, or generates things that have quantity and quality.
For it is moveable, and every material motion is generation; but the intellectual stability moves the material motion after this manner. Because the World is a Sphere, that is, a head, and above the head there is nothing material, as beneath the feet there is nothing intellectual.
The whole Universe is material: The Mind is the head, and it is moved spherically, that is, like a head. Whatsoever, therefore, is joined or united to the Membrane or Film of the head, wherin the Soul is, is immortal, and as in the Soul of a made Body, hath its Soul full of the Body; but those that are further from that Membrane, have the Body full of Soul.
The whole is a living wight, and therefore consisteth of material and intellectual. And the World is the first and Man the second living wight after the World, but the first of things that are mortal; and therefore hath whatsoever benefit of the Soul all the other have: And yet for all this, he is not only not good, but flatly evil, as being mortal.
For the World is not good, as it is moveable; nor evil, as it is immortal. But man is evil, both as he is moveable, and as he is mortal. The Spirit being diffused and going through the veins, and arteries, and blood, both moveth the living creature, and after a certain manner beareth it. And this is the death of the Body. All things depend of one beginning, and the beginning depends of that which is one and alone. And the beginning is moved, that it may again be a beginning; but that which is one, standeth and abideth, and is not moved.
For God is not ignorant of Man, but knows him perfectly, and will be known by him. This only is healthful to man, the knowledge of God: This is the return of Olympus; by this only the soul is made good, and not sometimes good, and sometimes evil, but of necessity Good.
What meaneth thou, O Father? Consider, O Son, the Soul of a Child, when as yet it hath as yet received no dissolution of its body, which is not yet grown, but is very small: The like also happeneth to them that go out of the Body: For when the soul runs back into itself, the Spirit is contracted into the blood, and the Soul into the Spirit.
But the Mind being made pure, and free from these clothings; and being Divine by Nature, taking a fiery body, rangeth abroad in every place, leaving the soul to judgment, and to the punishment it hath deserved.
When even now thou saidst that the Soul was the clothing or apparel of the Mind, and the Body of the Soul. O Son, he that hears must co-understand, and conspire in thought with him that speaks; yea, he must have his hearing swifter and sharper than the voice of the speaker.
The disposition of these clothings or Covers is done in an Earthly Body; for it is impossible that the Mind should establish or rest itself, naked, and of itself in an Earthly Body; neither is the Earthly Body able to bear such immortality: And the Soul being also in some sort Divine, useth the Spirit as her Minister or Servant; and the Spirit governeth the living things. When therefore the Mind is separated, and departeth from the Earthly Body, presently it puts on its Fiery Coat, which it could not do, having to dwell in an Earthly Body.
For the Earth cannot suffer fire, for it is all burned of a small spark; therefore is the water poured round about the Earth, as a wall or defence, to withstand the flame of fire. But the Mind being the most sharp or swift of all the Divine Cogitations, and more swift than all the Elements, hath the fire for its Body. For the Mind, which is the Workman of all, useth the fire as his Instrument in his Workmanship; and he that is the Workman of all useth it to the making of all things, as it is used by Man to the making of Earthly things only, for the Mind that is upon Earth, void or naked of fire, cannot do the business of men, nor that which is otherwise the affairs of God.
But the Soul of Man, and yet not everyone, but that which is pious and religious, is Angelic and Divine. And such a soul, after it is departed from the body, having striven the strife of Piety, becomes either Mind or God. And the strife of piety is to know God, and to injure no Man; and this way it becomes Mind. But the impious Soul abideth in its own offence, punished of itself, and seeking an earthly and humane body to enter into.
For no other Body is capable of a Humane Soul, neither is it lawful for a Man's Soul to fall into the Body of an unreasonable living thing: How then is the Soul of Man punished, O Father, and what is its greatest torment? Impiety, O my Son; for what Fire hath so great a flame as it? Or what biting Beast doth so tear the Body as it doth the Soul?
Or dost thou not see how many Evils the wicked Soul suffereth, roaring and crying out, I am burned, I am consumed, I know not what to say or do, I am devoured, unhappy wretch, of the evils that compass and lay hold upon me; miserable that I am, I neither hear nor see anything.
These are the voices of a punished and tormented Soul, and not as many; and thou, O Son, thinkest that the Soul going out of the Body grows brutish or enters into a Beast; which is a very great error, for the Soul punished after this manner.
For the Mind, when it is ordered or appointed to get a Fiery Body for the services of God, coming down into the wicked soul, torments it with the whips of Sins, wherewith the wicked Soul, being scorged, turns itself to Murders and Contumelies, and Blasphemies, and divers violences, and other things by which men are injured.
But into a pious soul, the mind entering, leads it into the Light of Knowledge. And such a Soul is never satisfied with singing praise to God, and speaking well of all men; and both in words and deeds always doing good, in imitation of her Father. Therefore, O Son, we must give thanks and pray that we may obtain a good mind.
The Soul therefore may be altered or changed into the better, but into the worse it is impossible. But there is a communion of souls, and those of Gods, communicate with those men, and those of Men with those of Beasts. For He is the best of all, and all things are less than He.
But God is above all and about all; and the beams of God are operations; and the beams of the World are Natures; and the beams of Man are Arts and Sciences. And this is the Government of the whole, depending upon the Nature of the One, and piercing or coming down by the one Mind, than which nothing is more Divine and more efficacious or operative; and nothing more uniting, or nothing is more One.
This is the Bonas Genius, or good Demon: And unhappy soul that is empty of it. And wherefore, Father? Know, Son, that every Soul hath the Good Mind; for of that it is we now speak, and not of that Minister of whom we said before, that he was sent from the Judgment.
For the Soul without the Mind can neither say nor do anything; for many times the Mind flies away from the Soul, and in that hour the Soul neither seeth nor heareth, but is like an unreasonable thing; so great is the power of the Mind. But neither brooketh it an idle or lazy Soul, but leaves such an one fastened to the Body, and by it is pressed down.
Rather, if we shall be bold to speak the truth, he that is a Man indeed is above them, or at least they are equal in power, one to the other. For none of the things in Heaven will come down upon Earth, and leave the limits of Heaven, but a Man ascends up into Heaven, and measures it.
And he knoweth what things are on high, and what below, and learneth all other things exactly. And that which is the greatest of all, he leaveth not the Earth, and yet is above: So great is the greatness of his Nature. Wherefore, by these two are all things governed, the World and Man; but they and all things else of that which is One. But do thou contemplate in thy Mind how that which to many seems hidden and unmanifest may be most manifest to thee.
For it were not all, if it were apparent, for whatsoever is apparent is generated or made; for it was made manifest, but that which is not manifest is ever. For it needeth not be manifested, for it is always. And he maketh all other things manifest, being unmanifest, as being always, and making other things manifest, he is not made manifest. Himself is not made, yet in fantasie he fantasieth all things, or in appearance he maketh them appear; for appearance is only of those things that are generated or made, for appearance is nothing but generation.
But he that is One, that is not made nor generated, is also unapparent and unmanifest. But making all things appear, he appeareth in all, and by all; but especially he is manifested to or in those things wherein himself listeth. Thou, therefore, O Tat, my Son, pray first to the Lord and Father, and to the Alone, and to the One, from whom is one to be merciful to thee, that thou mayest know and understand so great a God; and that he would shine one of his beams upon thee in thy understanding.
For only the Understanding see that which is not manifest, or apparent, as being itself not manifest or apparent; and if thou canst, O Tat, it will appear to the eyes of thy Mind. For the Lord, void of envy, appeareth through the whole world. Thou mayest see the intelligence, and take it into they hands, and contemplate the image of God. But if that which is in thee, be not known or apparent unto thee, how shall he in thee be seen, and appear unto thee by the eyes?
But if thou will see him, consider and understand the Sun, consider the course of the Moon, consider the order of the Stars. Who is he that keepeth order? For all order is circumscribed or terminated in number and place. The Sun is the greatest of the Gods in Heaven, to whom all the Heavenly Gods give place, as to a King and Potentate; and yet he being such an one, greater than the Earth or the Sea, is content to suffer infinite lesser stars to walk and move above himself: Every one of these Stars that are in Heaven do not make the like, or an equal course; who is it that hath prescribed unto every one the manner and the greatness of their course?
This Bear that turns round about its own self, and carries round the whole World with her, who possessed and made such an Instrument? Who hath set the bounds to the Sea? Who hath established the Earth? For there is somebody, O Tat, that is the Maker and Lord of these things.
For it is impossible, O Son, that either place, or number, or measure, should be observed without a maker. For no order can be made by disorder or disproportion.
I would it were possible for thee, O my Son, to have wings, and to fly into the Air, and being taken up in the midst, between Heaven and Earth, to see the stability of the Earth, the fluidness of the Sea, the courses of the Rivers, the largeness of the Air, the sharpness and swiftness of the Fire, the motion of the Stars, and the speediness of the Heaven, by which it goeth round about all these.
O Son, what a happy sight it were, at one instant, to see all these; that which is immoveable moved, and that which is hidden appear and be manifest! And if thou wilt see and behold this Workman, even by mortal things that are upon earth, and in the deep, consider, O Son, how Man is made and framed in the Womb; and examine diligently the skill and cunning of the Workman, and learn who it was that wrought and fashioned the beautiful and Divine shape of Man; who circumscribed and marked out his eyes?
See how many arts in one Matter, and how many Works in one Superscription, and all exceedingly beautiful and all done in measure, and yet all differing. Who hath made all these things? What Mother? What Father? Save only god that is not manifest; that made all things by his own will.
And no man says that a statue or an image is made without a Carver or a Painter, and was this Workmanship made without a Workman? O Great Blindness! O Great Impiety!
O Great Ignorance! Never, O Son Tat, canst thou deprive the Workmanship of the Workman; rather, it is the best Name of all the Names of God, to call him the Father of all, for so he is alone; and this is his work to be the Father.
And if thou will force me to say anything more boldly, it is his Essence to be pregnant, or great with all things, and to make them.
And as without a maker it is impossible that anything should be made, so it is that he should not always be, and always be making all things in Heaven, in the Air, in the Earth, in the Deep, in the whole World, and in every part of the whole, that is or that is not. For there is nothing in the whole World that is not himself; both the things that are, and the things that are not. For the things that are he hath made manifest, and the things that are not he hath hid in himself.
For he alone is all things. And for this cause he hath many Names, because he is the One Father; and therefore he hath no Name, because he is the Father of all. Who therefore can bless thee, or give thanks for thee, or to thee? Which way shall I look when I praise thee? For about these there is no manner nor place, nor anything else of all things that are. But all things are in thee; all things from thee; thou givest all things, and takest nothing; for thou hast all things; and there is nothing that thou hast not.
When shall I praise thee, O Father, for it is neither possible to comprehend thy hour, nor they time? For what shall I praise thee? For what thou hast made, or for what thou hast not made?
Wherefore shall I praise thee, as being of myself, or having anything of mine own, or rather being anothers? For thou art what I am, thou art what I do, thou art what I say. Thou art all things, and there is nothing else thou art not. Thou are thou, all that is made, and all that is not made. The Mind that understandeth. The Father that maketh and frameth. The Good that worketh.
The Good that doth all things. Of the matter, the most subtle and slender is Air; of the Air the Soul; of the soul the Mind; of the mind God. The End of the Fifth Book And if it be so, then must he be an Essence or Substance, void of all Motion and Generation; but nothing is void or empty of him.
And this Essence hath about or in himself a Stable and firm Operation, wanting nothing, most full and giving abundantly. One thing is the Beginning of all things, for it giveth all things; and when I name the Good, I mean that which is altogether and always Good.
This is present to none, but God alone; for he wanteth nothing that he should desire to have it, nor can anything be taken from him; the loss whereof may grieve him; for sorrow is a part of evilness.
Nothing is stronger than he, that he should be opposed by it; nor nothing equal to him, that he should be in love with it; nothing unheard of to be angry, with nothing wiser to be envious at. And none of these being in his Essence, what remains but only the Good? For as in this, being such an Essence, there is none of the evils; so in none of the other things shall the Good be found. For in all other things, are all those other things, as well in the small as the great, and as well in the particulars as in this living Creature; the greater and mightiest of all.
For all things that are made or generated, are full of passion, Generation itself being a passion; and where Passion is, there is not the Good; where the Good is, there is no Passion; where it is day, it is not Night; where it is night, it is not Day. Wherefore it is impossible that in Generation should be the Good, but only in that which is not generated or made.
Yet as the Participation of all things is in the Matter bound, so also of that which is Good. After this manner is the World Good, as it maketh all things, and in the part of making or doing … it is Good, but in all other things not good.
For it is passable and moveable, and the Maker of passable things. In Man also the Good is ordered or taketh denomination in comparison of that which is evil; for that which is not very Evil, is here Good; and that which is here called Good, is the least particle, or proportion of Evil. It is impossible, therefore, that the Good should be here pure from Evil; for here the Good groweth Evil, and growing Evil, it doth not still abide Good; and not abiding Good, it becomes Evil.
Therefore in God alone is the Good, or rather God is the Good. Therefore, O Asclepius, there is nothing in men or among men but the name of Good, the thing itself is not, for it is impossible; for a material Body receiveth or comprehendeth , is not as being on every side encompassed and coacted with evils, and labours, and griefs, and desires, and wrath, and deceits, and foolish opinions.
And in that which is the worst of all, Asclepius, every one of the forenames things, is here believed to be the greatest Good, especially that supreme mischief … the pleasures of the Belly, and the ringleader of all evils. Error is here the absence of the Good. And I give thanks unto God, that, concerning the knowledge of good, put this assurance in my Mind, that it is impossible it should be in the World.
For the eminencies of all appearing Beauty, are in the Essence more pure, and more sincere, and peradventure they are also the Essences of it. For we must be bold to say, Asclepius, that the Essence of God, if he have an Essence, is … that which is fair or beautiful; but no good is comprehended in this World.
For all things that are subject to the eye, are Idols, and as it were Shadows; but those things that are not subject to the eye, are ever, especially the Essence of the Fair and the Good.
And as the Eye cannot see God, so neither the Fair and the Good. If thou canst understand God, thou shall understand the Fair, and the Good, which is most shining, and enlightening, and most enlightened by God. For that Beauty is above Comparison, and that Good is inimitable, as God himself. As, therefore, thou understandest God, so understand the Fair and the Good; for these are incommunicable to any other living creatures, because they are inseparable from God.
If thou seek concerning God, thou seekest or asketh also of the Fair, for there is one way which leadeth to the same thing, that is Piety, with Knowledge. Wherefore, they that are ignorant, and go not in the way of Piety, dare call Men Fair and Good, never seeing so much as in a dream, what good is; but being infolded and wrapped upon all evil, and believing that the Evil is the Good, they, by that means, both use it insatiable, and are afraid to be deprived of it; and therefore they strive, by all possible means, that they may not only have it, but also increase it.
Such, O Asclepius, are the good and fair things of Men, which we can neither love nor hate; for this is the hardest thing of all, that we have need of them, and cannot live without them. IN the general speeches, O Father, discoursing of the Divinity, thou speakest enigmatically, and didst not clearly reveal thyself, saying, That no man can be saved before Regeneration. And when I did humbly entreat thee, at the going up to the Mountain, after thou hadst discoursed to me, having a great desire to learn this Argument of Regeneration; because among all the rest, I am ignorant only of this, thou toldst me thou wouldst impart it to me, when I would estrange myself from the world; whereupon I made myself ready, and have vindicated the understanding that is in me, from the deceit of the World.
Now, then fulfil my defect, and as thou saidst, instruct me of Regeneration, either by word of mouth or secretly; for I know not, O Trismegistus, of what Substance, or what Seed, or what Womb, a man is thus born. O Son, this wisdom is to be understood in silence, and the seed is the true Good. Who soweth it, O Father? The Will of God, O Son. And what manner of Man is he that is thus born?
The Son of God will be another. God made the universe, that in everything consisteth of all powers. Thou tellest me a Riddle, Father, and dost not speak as a Father to a Son.
Son, things of this kind are not taught, but are by God, when he pleaseth, brought to remembrance. Thou speakest of things strained, or far fetched, and impossible, Father; and therefore I will directly contradict them.
Wilt thou prove a Stranger, Son, to thy Father's kind? Do not envy me, Father, or pardon me, I am thy Natural Son; discourse unto me the manner ofRegeneration. What shall I say, O my Son? This thing is not taught, nor is it to be seen in this formed element; for which the first compounded form was neglected by me, and that I am now separated from it; for I have both the touch and the measure of it, yet am I now estranged from them.
Thou seest, O Son, with thine eyes; but though thou never look so steadfastly upon me, with the Body, and the Bodily sight, thou canst not see nor understand what I am now. Thou hast driven me, O Father, into no small fury and distraction of mind, for I do not now see myself. I would, O Son, that thou also wert gone out of thyself, like them that Dream in their sleep.
Then tell me this, who is the Author and Maker of Regeneration? Now, O Father, thou hast put me to silence for ever, and all my former thoughts have quite left and forsaken me; for I see the greatness and shape of things here below, and nothing but falsehood in them all.
And so thence this mortal form is daily changed, and turned by time into increase or diminution, as being falsehood: What therefore is true, O Trismegistus?
That, O my Son, which is not troubled, nor bounded; not coloured, not figured, not changed, that which is naked, high. Comprehensible only of itself, unalterable, unbodily. Now I am mad indeed, O Father, for when I thought me to have been made a wise man by thee, with these thoughts, thou hast quite dulled all my senses.
Yet is it so as I say, O Son, He that looketh only upon that which is carried upward as Fire, that which is carried downward as Earth, that which is moist as Water, and that which bloweth, or is subject to blast, as Air; how can he sensibly understand that which is neither hard nor moist, nor tangible, nor perspicuous, seeing it is only understood in power and operation?
But I beseech and pray to the Mind, which alone can understand theGeneration which is in God. Then am I, O Father, utterly unable to do it. God forbid, Son, rather draw or pull him unto thee or study to know him and he will come, be but willing and it shall be done; quite or make idle the senses of the Body, purging thyself from the unreasonable brutish torments of matter.
Have I any revengers or tormentors in myself, Father? Yea, and those not a few, but many, and fearful ones. I do not know them, Father. One Torment, Son, is Ignorance: They are in number twelve, and under these many more; some which through the prison of the Body do force the inwardly placed man to suffer sensibly.
And they do not suddenly or easily depart from him that hath obtained mercy of God; and herein consists both the manner and the reason of Regeneration. For the rest, O Son, hold thy peace, and praise God in silence, and by that means the mercy of God will not cease, or be wanting unto us.
Therefore, rejoice, my Son, from henceforward, being purged by the powers of God, to the Knowledge of the Truth. For the revelation of God is come to us, and when that came, all ignorance was cast out.
The Knowledge of Joy is come unto us. And when that comes, Sorrow shall fly away to them that are capable. I call unto Joy the power of Temperance, a power whose Virtue is most sweet; let us take her unto ourselves, O son, most willingly, for how at her coming hath she put away Intemperance?
Now I call forth, Continence, the power which is over Concupiscence. This, O Son, is the stable and firm foundation of Justice. For see how without labour she hath chased away Injustice; and we are justified, O Son, when Injustice is away. The sixth Virtue, which comes into us, I call Communion, which is against Covetousness. See, O Son, how the Good is fulfilled by the access of Truth; for by this means Envy is gone from us; for Truth is accompanied with the Good, together also with Life and Light.
And there came no more any torment of Darkness, but being overcome, they all fled away suddenly and tumultuously. Thou hast understood, O Son, the manner of regeneration; for upon the coming of these Ten, the Intellectual Generation is perfected, and then it driveth away the Twelve; and we have seen it in the Generation itself.
Whoseoever therefore hath of Mercy obtained this Generation, which is according to God, he leaving all bodily sense, knoweth himself to consist of divine things, and rejoiceth, being made by god Stable and immutable. O Father, I conceive and understand, not by the sight of mine eyes, but by the Intellectual operation, which is by the Powers.
Yet tell me, further, this one thing, How are the Torments of Darkness, being in number Twelve, driven away and expelled by the Ten Powers? What is the manner of it, Trismegistus? This Tabernacle, O Son, consists of the Zodiacal Circle; and this consisting of Twelve numbers, the Idea of one; but all formed Nature admit divers Conjugations to the deceiving of Man.
And though they be different in themselves, yet are they united in practice as, for example, Rashness is inseparable from Anger , and they are also indeterminate. Therefore, with good reason do they make their departure, being driven away by the Ten Powers; that is to say, by the dead.
For the number of Ten, O Son, is the begetter of Souls. And there Life and Light are united, where the number of Unity is born of the spirit. O Father, I now see the Universe and myself in the Mind. This is Regeneration, O Son, that we should not any longer fix our imagination upon this Body, subject to the three dimensions, according to this, according to this speech which we have now commented, that we may not at all caluminate the Universe.
Good words, Son, and speak not things impossible; for so thou shalt sin, and the eye of thy mind grow wicked. The sensible body of Nature is far from the Essential Generation, for that is subject to dissolution, but this is not; and that is mortal, but this immortal.
Dost thou not know that thou art born a God, and the Son of the One, as I am? How feign would I, O Father, hear that praise given by a Hymn, which thou saidst thou heardest from the Powers, when I was in the Octonary? As Pimander said, by way of Oracle to the Octonary: Thou dost well, O Son, to desire the Solution of the Tabernacle, for thou art purified. Pimander, the Mind of Absolute Power and Authority, hath delivered no more unto me, than those that are written; knowing that of myself, I can understand all things, and hear, and see what I will.
And he commanded me to do those things that are good; and therefore all the powers that are in me sing. I would hear thee, O Father, and understand these things. Be quiet, O Son, and now hearken to that harmonious blessing and thanksgiving; the hymn ofRegeneration, which I did not determine to have spoken of so plainly, but to thyself in the end of all.
Wherefore, this is not taught, but hid in silence. So then, O son, do thou, standing in the open Air, worship, looking to the North Wind, about the going down of the Sun; and to the South, when the Sun ariseth. And now keep silence, Son.
The Holy Speech. Let all the Nature of the World entertain the hearing of this Hymn. Be opened, O Earth, and let all the Treasure of the Rain be opened.
Be opened, you Heavens; ye Winds, stand still, and let the immortal Circle of God receive these words. For I will sing and praise him that created all things, that fixed the earth, and hung up the Heavens, and commanded the sweet water to come out of the Ocean, into all the World, inhabited and not inhabited, to the use and nourishment of all things or men.
That commanded the fire to shine for every action, both to Gods and Men. Let us altogether give him blessing, which rideth upon the Heavens, the Creator of all Nature.
This is he that is the Eye of the Mind, and will accept the praise of my Powers. O all ye Powers that are in me, praise the One, and All. Sing together with my Will, all you Powers that are in me. O Holy knowledge, being enlightened by thee, I magnify the intelligible Light, and rejoice in the joy of the Mind. All my Powers sing praise with me, and now, my Continence, sing, praise my Righteousness by me; praise that which is righteous.
O Communion which is in me; praise the All. By me the Truth sings praise to the Truth, the Good praiseth the Good. O Life, O Light, from us, unto you, comes this praise and thanksgiving.
I give thanks unto thee, O Father, the operation or act of my Powers. I give thanks unto thee, O God, the Power of my operations. By me the Word sings praise unto thee; receive by me this reasonable or verbal Sacrifice in words. The powers that are in me cry these things, they praise the All, they fulfil thy Will; thy Will and counsel is form thee unto thee.
O All, receive a reasonable sacrifice from all things. From eternity I have found means to bless and praise thee, and I have what I seek; for I rest in thy Will. O Father, I see thou hast sung this song of praise and blessing, with thy whole Will; and therefore have I put and placed it in my World. Say in thy Intelligible World, O Son. I do mean in my Intelligible world; for by thy Hymn and song of praise my mind is enlightened, and gladly would I send from my Understanding, a Thanksgiving unto God.
Not rashly, O Son. In my Mind, O Father. Those things that I see and contemplate, I infuse them into thee, and therefore say, thou Son, Tat, the author of thy succeeding Generations, I send unto god these reasonable sacrifices.
O God, thou art the Father, thou art the Lord, thou art the Mind, accept these reasonable sacrifices which thou requirest of me.
For all things are done as the Mind willeth. I thank thee, Father, thou hast advised and instructed me thus to give thanks and praise. And learn this from me: Above all other Virtues entertain Silence, and impart unto no man, O Son, the tradition of Regeneration, lest we be reputed Calumniators; for we both have now sufficiently meditated, I in speaking, thou in hearing.
And now thou dost intellectually know thyself and our Father. The End of the Seventh Book…. Stand, and be sober, and look up again with the Eyes of your heart, and if you cannot all do so, yet do so many as you can. For the malice of Ignorance surroundeth all the Earth, and corrupteth the Soul, shut up in the Body, not suffering it to arrive at the Havens of Salvation.
Suffer not yourselves to be carried with the Great Stream, but stem the tide you that can lay hold of the Haven of Safety, and make your full course towards it.
Seek on that may lead you by the hand, and conduct you to the door of Truth and Knowledge, where the clear Light is that is pure from Darkness, where there is not one drunken, but all are sober, and in their heart look up to him, whose pleasure it is to be seen.
For he cannot be heard with ears, nor seen with eyes, nor expressed in words; but only in mind and heart. But first thou must tear to pieces, and break through the garment thou wearest, the web of Ignorance; the foundation of all Mischief; the bond of Corruption; the dark Coverture; the living Death; the sensible Carcass; the Sepulchre, carried about with us; the domestical Thief, which in what he loves us, hates us, envies us.
An abundance of speech profit et h not hing. Exalt not t hine heart above t he children of m en, lest it be brought lower t han t he dust. I f t hou be great am ong m en, be honored for knowledge and gent leness.
I f t hou seeket h t o know t he nat ure of a friend, ask not his com panion, but pass a t im e alone wit h him. Debat e wit h him , t est ing his heart by his words and his bearing. That which goet h int o t he st ore- house m ust com e fort h, and t he t hings t hat are t hine m ust be shared wit h a friend. Knowledge is regarded by t he fool as ignorance, and t he t hings t hat are profit able are t o him hurt ful. He livet h in deat h. I t is t herefore his food. The wise m an let s his heart overflow but keeps silent his m out h.
O m an, list t o t he voice of wisdom ; list t o t he voice of light. Myst eries t here are in t he Cosm os t hat unveiled fill t he world wit h t heir light. Let he who would be free from t he bonds of darkness first divine t he m at erial from t he im m at erial, t he fire from t he eart h; for know ye t hat as eart h descends t o eart h, so also fire ascends unt o fire and becom es one wit h fire.
He who knows t he fire t hat is wit hin him self shall ascend unt o t he et ernal fire and dwell in it et ernally. Fire, t he inner fire, is t he m ost pot ent of all force, for it overcom et h all t hings and penet rat es t o all t hings of t he Eart h. So Eart h m ust resist m an else he exist et h not. All eyes do not see wit h t he sam e vision, for t o one an obj ect appears of one form and color and t o a different eye of anot her. So also t he infinit e fire, changing from color t o color, is never t he sam e from day t o day.
Thus, speak I , Thot h, of m y wisdom , for m an is a fire burning bright t hrough t he night ; never is quenched in t he veil of t he darkness, never is quenched by t he veil of t he night. Hark ye, O m an, and list t o t his wisdom: Only in consciousness, invisible, an infinit e force of radiance bright. The form s t hat ye creat e by bright ening t hy vision are t ruly effect s t hat follow t hy cause. Man is a st ar bound t o a body, unt il in t he end, he is freed t hrough his st rife.
Only st ruggle and t oiling t hy ut m ost shall t he st ar wit hin t hee bloom out in new life. He who knows t he com m encem ent of all t hings, free is his st ar from t he realm s of night. Rem em ber, O m an, t hat all which exist s is only anot her form of t hat which exist s not. Everyt hing t hat has being is passing int o yet ot her being and t hou t hyself are not an except ion. Consider t he Law, for all is Law. Seek not t hat which is not of t he Law, for such ex- ist s only in t he illusions of t he senses.
Wisdom com et h t o all her children even as t hey com et h unt o wisdom. All t hrough t he ages, t he light has been hidden. Awake, O m an, and be wise. Deep in t he m yst eries of life have I t raveled, seeking and searching for t hat which is hidden. List ye, O m an, and be wise. Oft have I j ourneyed t he deep hidden passage, looked on t he Light t hat is Life am ong m en. Found I t hat m an is but living in darkness, light of t he great fire is hidden wit hin.
Before t he Lords of hidden Am ent i learned I t he wisdom I give unt o m en. Form ed are not t hey as t he children of m en? Far from t he fut ure, form less yet form ing, cam e t hey as t eachers for t he children of m en.
Live t hey forever, yet not of t he living, bound not t o life and yet free from deat h. Rule t hey forever wit h infinit e wisdom , bound yet not bound t o t he dark Halls of Deat h. Life t hey have in t hem , yet life t hat is not life, free from all are t he Lords of t he ALL. Vast is t heir count enance, yet hidden in sm allness, form ed by a form ing, known yet unknown. Three holds t he key of all hidden m agic, creat or he of t he Halls of t he Dead; sending fort h power, shrouding wit h darkness, binding t he souls of t he children of m en; sending t he darkness, binding t he soul force; direct or of negat ive t o t he children of m en.
Lord, he, of Life t o t he children of m en. Light is his body, flam e is his count enance; freer of souls t o t he children of m en. Five is t he m ast er, t he Lord of all m agic—Key t o The Word t hat resounds am ong m en. Six is t he Lord of Light , t he hidden pat hway, part of t he souls of t he children of m en.
Seven is he who is Lord of t he vast ness, m ast er of Space and t he key of t he Tim es. Eight is he who orders t he progress; weighs and balances t he j ourney of m en. Nine is t he fat her, vast he of count enance, form ing and changing from out of t he form less. Medit at e on t he sym bols I give t hee.
Keys are t hey, t hough hidden from m en. Reach ever upward, O Soul of t he m orning. Turn t hy t hought s upward t o Light and t o Life. Find in t he keys of t he num bers I bring t hee, light on t he pat hway from life unt o life. Seek ye wit h wisdom. Turn t hy t hought s inward.
Close not t hy m ind t o t he Flower of Light. Place in t hy body a t hought - form ed pict ure. Think of t he num bers t hat lead t hee t o Life.
Clear is t he pat hway t o he who has wisdom. Open t he door t o t he Kingdom of Light. Pour fort h t hy flam e as a Sun of t he m orning. Shut out t he darkness and live in t he day. Take t hee, O m an! As part of t hy being, t he Seven who are but are not as t hey seem. Opened, O m an! Have I m y wisdom. Follow t he pat h in t he way I have led. Freely I give t o t hee of m y wisdom gat hered from t he t im e and space of t his cycle; m as- t er of m yst eries, Sun of t he m orning, Thot h t he t eacher of m en, is of ALL.
Then in m y heart grew t here a great longing t o conquer t he pat hway t hat led t o t he st ars. Year aft er year, I sought aft er wisdom , seek- ing new knowledge, following t he way, unt il at last m y Soul, in great t ravail, broke from it s bondage and bounded away. Free was I from t he bondage of eart h- m en.
Free from t he body, I flashed t hrough t he night. Unlocked at last for m e was t he st ar- space. Free was I from t he bondage of night. Now t o t he end of space sought I wisdom , far beyond knowledge of finit e m an.
St range, beyond knowledge, were som e of t he planet s, great and gigant ic, beyond dream s of m en. Yet found I Law, in all of it s beaut y, working t hrough and am ong t hem as here am ong m en. Rest ed I t here on a planet of beaut y. St rains of harm ony filled all t he air. Shapes t here were, m oving in Order, great and m aj est ic as st ars in t he night ; m ount ing in har- m ony, ordered equilibrium , sym bols of t he Cosm ic, like unt o Law.
Many t he st ars I passed in m y j ourney, m any t he races of m en on t heir worlds; som e reaching high as st ars of t he m orning, som e falling low in t he blackness of night. Each and all of t hem st ruggling upward, gaining t he height s and plum bing t he dept hs, m oving at t im es in realm s of bright ness, living t hrough darkness, gaining t he Light. Know, O m an, t hat Light is t hine herit age.
Know t hat darkness is only a veil. Sealed in t hine heart is bright ness et ernal, wait ing t he m om ent of freedom t o conquer, wait ing t o rend t he veil of t he night. Som e I found who had conquered t he et her. Free of space were t hey while yet t hey were m en. Using t he force t hat is t he foundat ion of ALL t hings, far in space const ruct ed t hey a planet , drawn by t he force t hat flows t hrough t he ALL; condensing, coalescing t he et her int o form s t hat grew as t hey willed.
Out st ripping in science, t hey, all of t he races, m ight y in wisdom , sons of t he st ars. Long t im e I paused, wat ching t heir wisdom. Saw t hem creat e from out of t he et her cit ies gigant ic of rose and gold. Form ed fort h from t he prim al elem ent , base of all m at t er, t he et her far flung. Far in t he past , t hey had conquered t he et her, freed t hem selves from t he bondage of t oil; form ed in t heir m ind only a pict ure and swift ly creat ed, it grew.
Fort h t hen, m y soul sped, t hroughout t he Cosm os, seeing ever, new t hings and old; learning t hat m an is t ruly space- born, a Sun of t he Sun, a child of t he st ars. Know ye, O m an, what ever form ye inhabit , surely it is one wit h t he st ars. Thy bod- ies are not hing but planet s revolving around t heir cent ral suns.
When ye have gained t he light of all wisdom , free shall ye be t o shine in t he et her—one of t he Suns t hat light out er darkness—one of t he space- born grown int o Light.
Form ed fort h ye, from t he prim al et her, filled wit h t he brilliance t hat flows from t he source, bound by t he et her coalesced around, yet ever it flam es unt il at last it is free.
Lift up your flam e from out of t he darkness, fly from t hey night and ye shall be free. Travelled I t hrough t he space- t im e, knowing m y soul at last was set free, knowing t hat now m ight I pursue wisdom. Unt il at last , I passed t o a plane, hidden from knowl- edge, known not t o wisdom , ext ension beyond all t hat we know.
Now, O m an, when I had t his knowing, happy m y soul grew, for now I was free. List en, ye space- born, list t o m y wisdom: List ye again, O m an, t o m y wisdom , t hat hearing, ye t oo, m ight live and be free.
Not of t he eart h are ye—eart hy, but child of t he I nfinit e Cosm ic Light. Now, t o ye, I give knowledge, freedom t o walk in t he pat h I have t rod, showing ye t ruly how by m y st riving, I t rod t he pat h t hat leads t o t he st ars.
Hark ye, O m an, and know of t hy bondage, know how t o free t hyself from t he t oils. Out of t he darkness shall ye rise upward, one wit h t he Light and one wit h t he st ars. Fol- low ye ever t he pat h of wisdom. Only by t his can ye rise from below. Know ye, O m an, t hat all space is ordered. Order and balance are t he Law of t he Cosm os.
Follow and ye shall be One wit h t he ALL. He who would follow t he pat hway of wisdom , open m ust be t o t he Flower of Life, ext ending his consciousness out of t he darkness, flowing t hrough t im e and space in t he ALL. Deep in t he silence, first ye m ust linger unt il at last ye are free from desire, free from t he longing t o speak in t he silence. Conquer by silence, t he bondage of words. Abst aining from eat ing unt il ye have conquered desire for food, t hat is bondage of soul.
Then lie ye down in t he darkness. Close ye your eyes from t he rays of t he Light. Cent er t hy soul- force in t he place of t hine consciousness, shaking it free from t he bonds of t he night. Place in t hy m ind- place t he im age t hou desiret h. Pict ure t he place t hou desiret h t o see. Vibrat e back and fort h wit h t hy power. Loosen t he soul from out of it s night.
Fiercely m ust t hou shake wit h all of t hy power unt il at last t hy soul shall be free. Might y beyond words is t he flam e of t he Cosm ic, hanging in planes, unknown t o m an; m ight y and balanced, m oving in Order, m usic of harm onies, far beyond m an. Spark of t he flam e art t hou, O m y children, burning wit h color and living wit h m usic. List t o t he voice and t hou shalt be free. Knew ye not m an, t hat out of t he darkness, Light shall flam e fort h, a sym bol of ALL.
Pray ye t his prayer for at t aining of wisdom. Pray for t he com ing of Light t o t he ALL. Lift up m y fire from out of t he darkness, m agnet of fire t hat is One wit h t he ALL. Child of t he Light , t urn not away. Draw m e in power t o m elt in t hy furnace; One wit h all t hings and all t hings in One, fire of t he life- st rain and One wit h t he Brain. Ever t hrough space ye m ay seek wisdom , bound not by fet t ers forged in flesh.
Onward and upward int o t he m orning, free flash, O Soul, t o t he realm s of Light. Move t hou in Order, m ove t hou in Harm ony, freely shalt m ove wit h t he Children of Light. Seek ye and know ye, m y Key of Wisdom. Thus, O m an, ye shall surely be free. Th e D w e lle r of Un a l Oft dream I of buried At lant is, lost in t he ages t hat have passed int o night.
Aeon on aeon t hou exist ed in beaut y, a shining t hrough t he darkness of night. Mast er, He, from a cycle beyond us, living in bodies as one am ong m en. Not as t he eart h- born, He from beyond us, Sun of a cycle, advanced beyond m en.
Know ye, O m an, t hat Horlet t he Mast er, was never one wit h t he children of m en. Far in t he past t im e when At lant is first grew as a power, appeared t here one wit h t he Key of Wisdom , showing t he way of Light t o all.
Showed he t o all m en t he pat h of at t ainm ent , way of t he Light t hat flows am ong m en. Mast ering darkness, leading t he Man- Soul, upward t o height s t hat were One wit h t he Light.
Divided t he Kingdom s, He int o sect ions. Ten were t hey, ruled by children of m en. Upon anot her, built He a Tem ple, built but not by t he children of m en. Out of t he Et her called He it s subst ance, m oulded and form ed by t he power of Yt olan int o t he form s He built wit h His m ind.
Mile upon m ile it covered t he island, space upon space it grew in it s m ight. Black, yet not black, but dark like t he space- t im e, deep in it s heart t he Essence of Light.
Swift ly t he Tem ple grew int o being, m oulded an shaped by t he Word of t he Dweller, called from t he form less int o a form. Builded He t hen, wit hin it , great cham bers, filled t hem from form s called fort h from t he Et her, filled t hem wit h wisdom called fort h by His m ind.
Form less was He wit hin his Tem ple, yet was He form ed in t he im age of m an. Dwell- ing am ong t hem yet not of t hem , st range and far different was He from t he children of m en.
Chose He t hen from am ong t he people, Three who becam e his gat eway. Chose He t he Three from t he Highest t o becom e his links wit h At lant is. Messengers t hey, who car- ried his councel, t o t he kings of t he children of m en. Brought He fort h ot hers and t aught t hem wisdom ; t eachers, t hey, t o t he children of m en. Placed He t hem on t he island of Undal t o st and as t eachers of Light t o m en.
Each of t hose who were t hus chosen, t aught m ust he be for years five and t en. Only t hus could he have underst anding t o being Light t o t he children of m en. Thus t here cam e int o being t he Tem ple, a dwelling place for t he Mast er of m an. I , Thot h, have ever sought wisdom , searching in darkness and searching in Light.
Long in m y yout h I t raveled t he pat hway, seeking ever new knowledge t o gain. Unt il af- t er m uch st riving, one of t he Three, t o m e brought t he Light. Brought He t o m e t he com m ands of t he Dweller, called m e from darkness int o t he Light. Brought He m e, before t he Dweller, deep in t he Tem ple before t he great Fire. Down I knelt before t hat great wisdom , feeling t he Light flowing t hrough m e in waves. Heard I t hen t he voice of t he Dweller: Long have ye sought t he pat hway t o t he Light.
Each soul on eart h t hat loosens it s fet t ers shall soon be m ade free from t he bondage of night. Fort h from t he darkness have ye arisen, closer approached t he Light of your goal. Here ye shall dwell as one of m y children, keeper of records gat hered by wisdom , inst rum ent t hou of t he Light from beyond.
Ready be t hou m ade t o do what is needed, perserver of wisdom t hough t he ages of darkness t hat shall com e fast on t he children of m en. Live t hee here and drink of all w isdom. Se- cret s and m yst eries unt o t hee shall unveil. Give t hou of t hy Light t hat I m ay be free. Go t hee now and learn great er wis- dom. Followed I t hen t he pat h t o t he st ar planes, followed I t hen t he pat hway t o Light.
Unveiled before m e, ever m ore wisdom unt il I reached a new knowledge: Deep and yet deeper, m ore m yst eries I found. Light t here was in ancient At lant is. Yes, darkness, t oo, was hidden in all.
Fell from t he Light int o t he darkness, som e who had risen t o height s am ong m en. Proud t hey be- cam e because of t heir knowledge, proud were t hey of t heir place am ong m en. Deep delved t hey int o t he forbidden, opened t he gat eway t hat led t o below. Sought t hey t o gain ever m ore knowledge but seeking t o bring it up from below. He who descends below m ust have balance, else he is bound by lack of our Light.
Opened, t hey t hen, by t heir knowledge, pat hways forbidden t o m an. But , in His Tem ple, all- seeing, t he Dweller, lay in his Agwant i, which t hrough At lant is His soul roam ed free. Saw He t he At lant eans, by t heir m agic, opening t he gat eway t hat would bring t o Eart h a great woe.
Fast fled His soul t hen, back t o His body. Up He arose from His Agwant i. Called He t he Three m ight y m essengers. Gave t he com m ands t hat shat t ered t he world. Down sank At lant is beneat h t he dark waves. Shat t ered t he gat eway t hat had been opened; shat t ered t he doorway t hat led down below. All of t he islands were shat t ered except Unal, and part of t he island of t he sons of t he Dweller. Preserved He t hem t o be t he t eachers, Light s on t he pat h for t hose t o com e aft er, Light s for t he lesser children of m an.
Called He t hen, I Thot h, before him , gave m e com m ands for all I should do, saying: Take all your records. Take all your m agic. Go t hou fort h preserving t he records unt il in t im e Light grows am ong m en. Light shalt t hou be all t hrough t he ages, hidden yet found by enlight ened m en. Over all Eart h, give WE ye power, free t hou t o give or t ake it away. Gat her t hou now t he sons of At lant is.
Take t hem and flee t o t he people of t he rock caves. Fly t o t he land of t he Children of Khem. I nt o t he spaceship I brought all m y records, brought t he records of sunken At lant is. Gat hered I all of m y powers, inst rum ent s m any of m ight y m agic. Up t hen we rose on wings of t he m orning.
Yet ever t o him who has knowing, open shall be t he pat h t o Am ent i. Fast fled we t hen on t he wings of t he m orning, fled t o t he land of t he children of Khem. There by m y power, I conquered and ruled t hem. Raised I t o Light , t he children of Khem. Over t he spaceship, erect ed a m arker in t he form of a lion yet like unt o m an. Know ye, O m an, t hat far in t he fut ure invaders shall com e from out of t he deep. Then awake, ye who have wisdom. Bring fort h m y ship and conquer wit h ease.
Search and find in t he pyram id I built. Each t o t he ot her is t he Keyst one; each t he gat eway t hat leads int o Life. Follow t he Key I leave behind m e. Seek and t he doorway t o Life shall be t hine. Seek t hou in m y pyram id, deep in t he passage t hat ends in a wall. Use t hou t he Key of t he Seven, and open t o t hee t he pat hway will fall. Now unt o t hee I have given m y wisdom. Now unt o t hee I have given m y way. Follow t he pat hway.
Solve t hou m y secret s. Unt o t hee I have shown t he way. Hark t o t he knowledge of powers forgot t en. Long, long ago in t he days of t he first m an, warfare began bet ween darkness and light. Men, t hen as now, were filled wit h bot h darkness and light ; and while in som e darkness held sway, in ot hers light filled t he soul.
Aye, age old is t his warfare, t he et ernal st ruggle bet ween darkness and light. Fiercely is it fought all t hrough t he ages, using st range powers hidden t o m an. Adept s have t here been filled wit h t he blackness, st ruggling always against t he light ; but ot hers t here are who, filled wit h bright ness, have ever conquered t he darkness of night.
Long ages ago, t he Suns of t he Morning, descending, found t he world filled wit h night. There in t hat past t im e began t he st ruggle, t he age old bat t le of darkness and Light. Many in t hat t im e were so filled wit h darkness t hat only feebly flam ed t he light from t he night. Som e t here were, m ast ers of darkness, who sought t o fill all wit h t heir darkness; sought t o draw ot hers int o t heir night.
Fiercely wit hst ood t hey, t he m ast ers of bright - ness; fiercely fought t hey from t he darkness of night. Sought t hey ever t o t ight en t he fet t ers, t he chains t hat bind m an t o t he darkness of night.
Banded t oget her in as order, Brot hers of Darkness, t hey t hrough t he ages, ant ago- nist s t hey t o t he children of m en. Walked t hey always secret and hidden, found yet not found by t he children of m en. Forever t hey walked and worked in darkness, hiding from t he light in t he darkness of night. Silent ly, secret ly, use t hey t heir power, enslaving and binding t he souls of m en. Unseen t hey com e and unseen t hey go.
Man in his ignorance calls Them from below. Power have t hey gained from t he dark- ness around t hem t o call ot her dwellers from out of t heir plane in ways t hat are dark and unseen by m an.
Around it , t hey close t he veil of t heir night. There t hrough it s lifet im e t hat soul dwells in bondage, bound by t he fet t ers of t he Veil of t he night. Might y are t hey in t he forbidden knowledge, forbidden because it is one wit h t he night. Hark ye, O m an, and list t o m y warning: Sur- render not your soul t o t he Brot hers of Darkness. Keep t hy face ever t urned t oward t he Light.
Know ye not , O m an, t hat your sorrow only has com e t hrough t he Veil of t he night? Aye, m an, heed ye m y warning: For well know t hey t hat t hose who have t raveled far t owards t he Sun on t heir pat hway of Light have great and yet great er power t o bind wit h darkness t he children of Light. But weigh in t he balance if his words be of Light. For m any t here are who walk in Dark Bright ness and yet are not t he children of Light.
Easy it is t o follow t heir pat hway, easy t o follow t he pat h t hat t hey lead. But yes, O m an, heed ye m y warning: Light com es only t o him who st rives. Hard is t he pat hway t hat leads t o t he Wisdom , hard is t he pat hway t hat leads t o t he Light.
Many shall ye find, t he st ones in your pat hway; m any t he m ount ains t o clim b t oward t he Light. Fol- low ye not t he Dark Brot hers ever. Always be ye a child of t he Light. For know ye, O m an, in t he end Light m ust conquer and darkness and night be banished from Light. List en, O m an, and heed ye t his wisdom ; even as darkness, so is t he Light. When darkness is banished and all Veils are rendered, out t here shall flash from t he darkness, t he Light.
Even as exist am ong m en t he Dark Brot hers, so t here exist s t he Brot hers of Light. Ant agonist s t hey of t he Brot hers of Darkness, seeking t o free m en from t he night. Powers have t hey, m ight y and pot ent. Knowing t he Law, t he planet s obey. Work t hey ever in harm ony and order, freeing t he m an- soul from it s bondage of night.
Secret and hidden, walk t hey also. Known not are t hey t o t he children of m en. Yet know t hat ever t hey walk wit h t hee, showing t he Way t o t he children of m en. Ever have They fought t he Dark Brot hers, conquered and conquering t im e wit hout end.
Yet always Light shall in t he end be m ast er, driving away t he darkness of night. Aye, m an, know ye t his knowing: Mast ers t hey of t he Sun power, ever unseen yet t he guardians of m en. Open t o all is t heir pat hway, open t o he who will walk in t he Light. Suns are t hey and Lords of t he m orning, Children of Light t o shine am ong m en.
Like m an are t hey and yet are unlike. Never divided were t hey in t he past. One have t hey been in Oneness et ernal, t hroughout all space since t he beginning of t im e. Up did t hey com e in Oneness wit h t he All One, up from t he first - space, form ed and unform ed. Given t o m an have t hey secret s t hat shall guard and prot ect him from all harm. He who would t ravel t he pat h of a m ast er, free m ust he be from t he bondage of night. Con- quer m ust he t he form less and shapeless; conquer m ust he t he phant om of fear.
Know- ing, m ust he gain of all t he secret s, t ravel t he pat hway t hat leads t hrough t he darkness, yet ever before him keep t he light of his goal. Obst acles great shall he m eet in t he pat h- way, yet press on t o t he Light of t he Sun.
Now t o t hee give I t he secret s: Only by knowing can ye conquer; only by knowing can ye have Light. Now I give unt o t hee t he knowledge, known t o t he Mast ers; t he knowing t hat con- quers all t he dark fears. Use t his, t he wisdom I give t hee. Mast er t hou shalt be of t he Brot hers of Night. When unt o t hee t here com es a feeling, drawing t hee nearer t o t he dark gat e, exam - ine t hine heart and find if t he feeling t hou hast has com e from wit hin.
I f t hou shalt find t he darkness t hine own t hought s, banish t hem fort h from place in t hy m ind. Send t hrough t hy body a wave of vibrat ion, irregular first and regular second, repeat ing t im e aft er t im e unt il free. St art t he Wave Force in t hy Brain Cent er. Direct it in waves from t hine head t o t hy foot.
But if t hou findest t hine heart is not darkened, be sure t hat a force is direct ed t o t hee. Only by knowing can t hou overcom e it. Only by wisdom can t hou hope t o be free.
Knowledge brings wisdom and wisdom is power. Seek ye first a place bound wit h darkness. Place ye a circle around about t hee. St and erect in t he m idst of t he circle.
Use t hou t his form ula, and t hou shalt be free. Raise t hou t hine hands t o t he dark space above t hee. Close t hou t hine eyes and draw in t he Light.
Call t o t he Spirit of Light t hrough t he Space- Tim e, using t hese words and t hou shalt be free: Com e from t he Flower t hat shines t hrough t he darkness. Com e from t he Halls where t he Seven Lords rule. By t heir nam es I call t hem t o aid m e, free m e and save m e from t he darkness of night: By t heir nam es I im plore t hee, free m e from darkness and fill m e wit h Light.
See ye not t hat t he nam es have t he power t o free by vibrat ion t he fet t ers t hat bind? Use t hem at need t o free t hou t hine brot her so t he he, t oo, m ay com e fort h from t he night. Let him not lie in t he bondage of night. Now unt o t hee, give I m y m agic. Take it and dwell on t he pat hway of Light. Light unt o t hee, Life unt o t hee, Sun m ay t hou be on t he cycle above. Open t hy m ind- space and drink of m y wisdom. Dark is t he pat hway of Life t hat ye t ravel.
Many t he pit falls t hat lie in t hy way. Seek ye ever t o gain great er wisdom. At t ain and it shall be light on t hy way. Open t hy Soul, O m an, t o t he Cosm ic and let it flow in as one wit h t hy Soul.
Light is et ernal and darkness is fleet ing. Seek ye ever, O m an, for t he Light. Know ye t hat ever as Light fills t hy being, darkness for t hee shall soon disappear. Open t hy soul t o t he Brot hers of Bright ness. Let t hem ent er and fill t hee w it h Light. Lift up t hine eyes t o t he Light of t he Cosm os. Keep t hou ever t hy face t o t he goal.
Only by gaining t he light of all wisdom , art t hou one wit h t he I nfinit e goal. Seek ye ever t he Oneness et ernal. Seek ye ever t he Light of t he goal. Light is infinit e and Light is finit e, separat e only by darkness in m an. Seek ye t o rend t he Veil of t he Darkness. Bring t hou t oget her t he Light int o One. Hear ye, O m an, list t o m y Voice singing t he song of Light and of Life.
Throughout all space, Light is prevalent , encom passing ALL wit h it s banners of flam e. Seek ye forever in t he Veil of t he Darkness, som ewhere ye shall surely find Light. I n all space, t here is only One wisdom. Though seem ing divided, it is One in t he One. Everyt hing creat ed is based upon Order: Law rules t he space where t he I nfinit e dwells.
Know ye, O m an, t hat far in t he space- t im e, I nfinit y it self shall pass int o change. Here ye and list t o t he Voice of Wisdom: Know t hat t hrough t im e t hou m ay pursue wisdom and find ever m ore light on t he way.
Aye, t hou shalt find t hat ever receding, t hy goal shall elude t hee from day unt o day. Might y, They in t heir aspect s of power; m ight y, They in t he wisdom unveiled. Led by t he Dweller, first did I see t hem. But aft erwards free was I of t heir presence, free t o ent er t heir conclave at will. Oft did I j ourney down t he dark pat hway unt o t he Hall where t he Light ever glows.
Many t he quest ions I asked of t he Lords of t he cycles. Great was t he wisdom t hey gave unt o m e. Deep in t he Dark Halls sit t he Seven, unit s of consciousness from cycles above. Mani- fest They in t his cycle as guide of m an t o t he knowledge of All. Seven are t hey, m ight y in power, speaking t hese words t hrough m e t o m en. Tim e aft er t im e, st ood I before t hem list ening t o words t hat cam e not wit h sound.
Once said They unt o m e: Wouldst t hou gain knowledge of power? Seek ye it in t he heart of t he flam e. Wouldst be one wit h t he heart of t he flam e? Seek t hen wit hin t hine own hidden flam e. Giving knowledge of operat ion, learning of Law, t he order of ALL. Spoke t o m e again, t he Seven, saying: When ye and all of t hy bret hren were form less, form ed fort h were We from t he order of ALL.
Not as m en are We t hough once We, t oo, were as m en. Out of t he Great Void were We form ed fort h in order and by Law. For know ye t hat t hat which is form ed t ruly is form - less, having form only t o t hine eyes.
Fort h were We form ed aft er our order: Know ye t hat t hese are t he num ber of cycles t hat We descend from unt o m an. Each hav- ing here a dut y t o fulfill; each having here a force t o cont rol.
Yet are We, One, wit h t he Soul of our cycle. Yet are We, t oo, seeking a goal. Tim e and space are m oving in circles. Know ye t heir law, and ye, t oo, shall be free. Aye, free shall ye be t o m ove t hrough t he cycles—pass t he guardians t hat dwell at t he door. For know ye, O m an, t hat far in t he fut ure, life and deat h shall be one wit h t he All. Each so perfect ed by balancing t he ot her t hat neit her exist s in t he Oneness of All.
I n m en of t his cycle, t he life force is ram pant , but life in it s growt h becom es one wit h t he All. Here, I m anifest in t his your cycle, but yet am I t here in your fut ure of t im e.
Life have We not but yet have exist ence, fuller and great er and freer t han t hee. Man is a flam e bound t o a m ount ain, but We in our cycle shall ever be free. Know ye, O m an, t hat when ye have progressed int o t he cycles t hat lengt hen above, life it self will pass t o t he darkness and only t he essence of Soul shall rem ain. Not as yet have ye t ouched on t he Great. Far out in space where Light reigns suprem e, cam e I int o t he Light. Form ed was I also but not as ye are.
Body of Light was m y form less form form ed. Seek ye t o find t he pat h t hrough t he barriers. Travel t he road t hat leads t o t he Light. Not im pos- sible is it t o grow t o a consciousness above. For when Two have becom e One and One has becom e t he All, know ye t he barrier has lift ed, and ye are m ade free of t he road. Grow t hou from form t o t he form less. Free m ay t hou be of t he road. Now lift I m y t hought t o t he All- Thing.
List ye and hear when it calls. Make m e One wit h t he All- Soul, shining from t he blackness of night. Free let m e be of all space- t im e, free from t he Veil of t he night. I , a child of t he Light , com m and: Free from t he darkness t o be. Know I t he bonds of t he darkness m ust shat t er and fall before light.
Now give I t his wisdom. Free m ay ye be, O m an, living in light and in bright ness. Turn not t hy face from t he Light.
Thy soul dwells in realm s of bright ness. Ye are a child of t he Light. Turn t hy t hought s inward not out ward. Find t hou t he Light - Soul wit hin. Know t hat t hou are t he Mast er. All else is brought from wit hin. Grow t hou t o realm s of bright ness. Hold t hou t hy t hought on t he Light. Know t hou are one wit h t he Cosm os, a flam e and a Child of t he Light.
Now t o t hee give I warning: Let not t hy t hought t urn away. Know t hat t he bright ness flows t hrough t hy body for aye. Turn not t o t he Dark- Bright ness t hat com es from t he Brot hers of Black. But keep t hine eyes ever lift ed, t hy soul in t une wit h t he Light. Take ye t his wisdom and heed it. List t o m y Voice and obey. Follow t he pat hway t o bright ness, and t hou shalt be One wit h t he way. Unt o t hee have I given of Light. Hear ye now and receive m y wisdom brought from space planes above and beyond.
Not as m an am I for free have I becom e of dim ensions and planes. I n each, t ake I on a new body. I n each, I change in m y form. Know I now t hat t he form less is all t here is of form. Great is t he wisdom of t he Seven. Might y are t hey from beyond. Manifest They t hrough t heir power, filled by force from beyond. Here ye t hese words of wisdom. Hear ye and m ake t hem t hine own. Find in t hem t he form less.
Find ye t he key t o beyond. Myst ery is but hidden knowledge. Know and ye shall unveil. Find t he deep buried wisdom and be m ast er of darkness and Light. Deep are t he m yst eries around t hee, hidden t he secret s of Old.
Search t hrough t he Keys of m y Wisdom. Surely shall ye find t he way. The gat eway t o power is secret , but he who at t ains shall receive. Look t o t he Light! O m y brot her. Open and ye shall receive. Press on t hrough t he valley of darkness. Overcom e t he dweller of t he night.
Keep ever t hine eyes t o t he Light - Plane, and t hou shalt be One wit h t he Light. Man is in process of changing t o form s t hat are not of t his world. Grows he in t im e t o t he form less, a plane on t he cycle above. Know ye, ye m ust becom e form less before ye are one wit h t he Light. List ye, O m an, t o m y voice, t elling of t he pat hways t o Light , showing t he way of at t ainm ent when ye shall be One wit h t he Light.
Learn of t he Law t hat exist s, holding t he st ars in t heir balance by t he force of t he prim ordial m ist. Bat he in t he glare of it s flam e. Fol- low t he t hree- cornered pat hway unt il t hou, t oo, art a flam e.
Speak t hou in words wit hout voice t o t hose who dwell down below. Ent er t he blue- lit t en Tem ple and bat he in t he fire of all life. Know, O m an, t hou art com plex, a being of eart h and of fire.
Let t hy flam e shine out bright ly. Be t hou only t he fire. Wisdom is hidden in darkness.
When lit by t he flam e of t he Soul, find t hou t he wis- dom and be Light - Born, a Sun of t he Light wit hout form. Seek t hee ever m ore wisdom. Find it in t he heart of t he flam e. Know t hat only by st riving can Light pour int o t hy brain.
Now have I spoken wit h wisdom. Tear open t he Veils of t he darkness. Shine a Light on t he Way. Speak I of Ancient At lant is, speak of t he days of t he Kingdom of Shadows, speak of t he com ing of t he children of shadows. Out of t he great deep were t hey called by t he wisdom of eart h- m en, called for t he purpose of gaining great power.
Far in t he past before At lant is exist ed, m en t here were who delved int o darkness, using dark m agic, calling up beings from t he great deep below us. Fort h cam e t hey int o t his cycle. Form less were t hey of anot her vibrat ion, exist ing unseen by t he children of eart h- m en.
Only t hrough blood could t hey have form ed being. Only t hrough m an could t hey live in t he world. But som e t here were who rem ained, hidden in spaces and planes unknown t o m an. Lived t hey in At lant is as shadows, but at t im es t hey appeared am ong m en.
Aye, when t he blood was offered, fort h cam e t hey t o dwell am ong m en. I n t he form of m an m oved t hey am ongst us, but only t o sight where t hey as are m en. Serpent - headed when t he glam our was lift ed but appearing t o m an as m en am ong m en. Crept t hey int o t he Councils, t aking form s t hat were like unt o m en.
Only by m agic could t hey be discovered. Only by sound could t heir faces be seen. Sought t hey from t he kingdom of shadows t o dest roy m an and rule in his place. But , know ye, t he Mast ers were m ight y in m agic, able t o lift t he Veil from t he face of t he serpent , able t o send him back t o his place.
Cam e t hey t o m an and t aught him t he secret , t he Word t hat only a m an can pronounce. Swift t hen t hey lift ed t he Veil from t he serpent and cast him fort h from place am ong m en. Yet , beware, t he serpent st ill livet h in a place t hat is open at t im es t o t he world. Un- seen t hey walk am ong t hee in places where t he rit es have been said.