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The Hermetic Books


THE Sacred Books of Hermes, says Mrs. Child in her admirable compendium, (1) containing the laws, science, and theology of Egypt, were declared by the priests to have been composed during the reign of the Gods, preceding that of their first king, Menes. Allusions on very ancient monuments prove their great antiquity. There were four of them, and the sub-divisions of the whole make forty-two volumes. These numbers correspond exactly to those of the Vedas, which the Puranas say were carried into Egypt by the Yadavas at the first emigration to that country from Hindostan. The subjects treated of in them were likewise similar; but how far the Books of Hermes were copied from the Vedas remains doubtful. They were deposited in the inmost holy recesses of the temples, and none but the higher order of priests was allowed to read them. They were carried reverently in all great religious processions. The chief priests carried ten volumes relating to the emanations of the Gods, the formation of the world, the divine annunciation of laws and rules for the priesthood. The prophets carried four, treating of astronomy and astrology. The leader of the sacred musicians carried two, containing hymns to the Gods, and maxims to guide the conduct of the king, which the chanter was required to know by heart. Such were the reputed antiquity and sanctity of these Egyptian hymns that Plato says they were ascribed to Isis, and believed to be ten thousand years old. Servitors of the temple carried ten volumes more, containing forms of prayer and rules for offerings, festivals, and processions. The other volumes treated of philosophy and the sciences, including anatomy and medicine.

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These books were very famous, and later were much sought after for alchemical purposes, especially for that of making gold. The Roman Emperor Severus collected all writings on the Mysteries and buried them in the tomb of Alexander the Great; and Diocletian destroyed all their books on alchemy lest Egypt should become too rich to remain tributary to Rome. The once-renowned Books of Hermes have been lost these fifteen hundred years.

Thus much concerning the Hermetic Books generally.

The Fragments comprised in this reprint have been the subject of much learned research. In the early centuries of Christianity – Dr. Louis Ménard tells us (1) – they enjoyed a high repute as of undoubted genuineness, the Fathers invoking their testimony on behalf of the Christian mysteries, while Lactantius – the "Christian Cicero" – said of them, "Hermes, I know not how, has discovered well-nigh the whole truth." He was regarded as an inspired revealer, and the writings which bore his name passed for genuine monuments of that ancient Egyptian theology in which Moses had been instructed. And this opinion was accepted by Massilius Ficinus, Patricius, and other learned men of the Renaissance, who regarded them as the source of the Orphic initiations and of the philosophy of Pythagoras and Plato. Doubts, however, arose. They were ascribed, variously, on the strength of internal evidence, to a Jew, a Christian, and a Gnostic. And the conclusion come to by recent critics and accepted by Dr. Ménard, is that their place is among the latest productions of Greek philosophy, but that amid the Alexandrian ideas, on which they are based, there are some traces of the religious doctrine of ancient Egypt. It was, he says, from the conjunction of the religious doctrines of Egypt, with the philosophic doctrines of Greece, that the Egyptian philosophy sprang which has left no other memorial than the books of Hermes, in which are to be recognised, under an abstract form, the ideas and tendencies which had before been presented under a mythological form.

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Another comparison is that which he institutes between some of the Hermetic writings and the Jewish and Christian Scriptures, especially the Book of Genesis and the fourth Gospel, and the works of Philo and the Shepherd of Hermas. (1) "The advent of Christianity presents at first sight the appearance of a radical revolution in the manners and beliefs of the Western World. But history knows nothing of sudden changes and unanticipated transformations. To comprehend the passage from one religion to another, one should not contrast their two extreme terms – the Homeric mythology and the Nicene symbology. It is necessary to study their intermediate remains – the multiple products of an epoch of transition, when the primitive Hellenism, under philosophical discussion, changed more and more by admixture with the religions of the East, which were then confused by advancing upon Europe. Christianity represents the latest terms of this incursion of Oriental conceptions into the West. It did not fall like a thunderbolt into the midst of an old world surprised and aghast. It had its period of incubation; and while it sought a definitive form for its doctrines, the problems, the solution of which it sought, equally preoccupied the minds of Greece, Asia, and Egypt. The ideas were already in the air, which became combined in every kind of proportion.

"The multiplicity of the sects springing up in our days can give but a slight notion of that astonishing intellectual chemistry which had established its chief laboratory at Alexandria. Humanity had put up to competition vast moral and philosophical issues – the origin of evil, the destiny of souls, their fall and their redemption; the prize offered was the dictatorship of consciences. The Christian solution prevailed."

Our critic proceeds to distinguish in the books of Hermes Trismegistus between that which, in his view, belonged respectively to Egypt and to Judea. "When we meet in these books," he remarks, "Platonist or Pythagorean ideas, we must ask whether the author had recovered them from the ancient sources whence Pythagoras or Plato had drawn them before him; or whether they represent an element purely Greek. There is, then, room to discuss the influence, real or supposed, of the East on the Hellenic philosophy. One is generally too liable, on the

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strength of the belief of the Greeks themselves, to exaggerate this influence, and especially to set back the date of it. It is only after the foundation of Alexandria that a permanent and consistent connection was established between the thought of Greece and that of other peoples; and in these exchanges Greece had much more to give than to receive. The Orientals – at least, such of them as came into contact with the Greeks – appeared never to have had a philosophy properly so called. Psychic analysis, research for the foundations of knowledge and of moral laws, and their application to social life, were things absolutely unknown to the East before the invasion of Alexander. The expression respecting his countrymen which Plato ascribes to the Egyptian priest, 'You Greeks are but children; and there are no old men among you,' might be referred to the East and to Egypt itself. The scientific spirit is as alien to those peoples as the political instinct. They can endure, through long ages, but they can never reach their manhood. They are elderly youths, always in leading-strings, and as incapable of searching for truth as of accomplishing justice.

"Initiated into philosophy by Greece, the East could but give in return that which it had, – the exaltation of religious sentiment; Greece accepted the exchange. Weary of the scepticism produced by the strife of her schools, she cast herself, by a reaction, into mystic fervours, precursors of a renewal of faith. The books of Hermes Trismegistus are a bond of union between the dogmas of the past and those of a future, and it is by this bond that they attach themselves to questions actual and living. If they belong still to paganism, it is to paganism in its last hours, always full of disdain for the new faith, and declining to abdicate in her favour, because it guards the depository of the old civilisation which will become extinct with it, already tired of a hopeless struggle, resigned to its destiny, and returning to sleep for evermore in its first cradle, the old Egypt, the land of the dead."

Dr. Ménard thus concludes: – "The Hermetic books are the last monuments of paganism. They belong at once to the Greek philosophy and the Egyptian religion, and in their mystic exaltation they impinge already upon the Middle Age. Between a world which is ending and a world which is commencing, they resemble those animals who by their undecided nature serve as a

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link between different orders of organisations. These mixed creations are always inferior to each of the groups which they connect together. Not to be compared either with the religion of Homer or Christianity, the Books of Hermes enable us to comprehend the method of the world's passage from one to the other. In them the beliefs which were being born, and the beliefs which were dying, met and clasped hands."

In contrast to, and also, as we hold, in correction of, the view thus expressed concerning the relative philosophies of Greece and the East, we adduce the following passages from Mr. Plumptre's "History of Pantheism": – (1)

"From our earliest childhood we have generally been taught to regard the Hebrews as those to whom we owe all our knowledge of theology and religion; and in a great measure even our knowledge of God Himself. We have been taught to regard the Greeks as those from whom we have gained all our acquaintance with the arts and sciences, philosophy, and, to a certain extent, all that is comprised within the word wisdom. And in like manner it is upon the Romans we have been told to look as upon those from whom we have gained all our notions of discipline and law. As regards our relations to the Hebrews and Romans, the definition is fairly accurate. Not so with the Greeks. There is, indeed, a certain superficial accuracy about the statement. We do, of course, owe a good deal of our knowledge and learning to the Greeks. But where the definition is erroneous is in this: it leads us to imply from it that the Greeks were the first people who cultivated the love of learning for its own sake; that they gained their knowledge from no other nations, but were the authors of it themselves. It might almost lead us to imply that they were the first people who had ever attained any degree of civilisation.

"The slightest acquaintance with Egyptian or Hindoo history is sufficient to make us detect such an obvious fallacy, and lead us readily to discredit the assertion. The civilisation of Egypt goes so far back in the world's history that it is almost impossible to say when it began. It is almost generally acknowledged now that Moses gained the greater portion of his knowledge from his

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connection with the Egyptians; and in that case even our first ideas of religion may be traced to an Egyptian source."

Mr. Plumptre goes on to shew that while the Hindoos and Egyptians had long been in possession of religio-philosophical systems of the highest intellectual order, the Greeks were sunk in ignorance and superstition of the most irrational kind, until the occurrence of an event which revolutionised, or, rather, which gave the first impulse to Greek thought, so that in a short time after it Greece sprang from a state of childish ignorance into one in which she became, both commercially and philosophically, the leading power of the world. This momentous event was the opening of the Egyptian ports by Psammetichus, B.C. 670. Previous to that time, the Egyptians had been shut out from all intercourse with Europe and the Mediterranean by an exclusion more rigorous than that which until lately was practised in China and Japan; and Egypt was to the Greeks but a land of mystery and fable, as witness the allusions to it in Homer and Hesiod. But with the system of isolation overthrown which had prevailed for so many thousands of years, the influence of the event upon the progress of Europe was such as to be incapable of exaggeration. First Greece, then the rest of the world, owed their civilisation to it. It destroyed the belief in the old mythologies, and gave birth to Greek philosophy.

There is one respect in which this statement requires modification. The Greek mythologies may indeed have been but irrational fables as popularly received and without the key to their interpretation. But in reality they were symbols denoting, while concealing, profound occult truths. And while their presence in Greece at so early a period shows that colleges of the Sacred Mysteries flourished there long before the rise of Greek philosophy, the identity of the doctrines they symbolised with those of Egypt and the East shows that there had been religious intercourse between these countries long before there was any political, commercial, or philosophical intercourse. Foreign missionary enterprise by no means originated with Christianity. The Sacred Mysteries were continually migrating and planting themselves in new ground in advance of secular civilisation. The migration of Abraham and the flights of Bacchus and of Moses were doubtless all of them events of this character.

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Mr. Plumptre's conclusion that whatever there was of coincidence between Greek and Egyptian philosophic thought was due to the recognition and adoption of the latter by the Greeks, is one which it seems to us impossible to escape. And we regard Dr. Ménard's inferences to the contrary as due to his failure to combine with his classical knowledge a knowledge of Hermetic and Kabbalistic methods and traditions. Comprising as do these the world's spiritual history, it is impossible apart from them to form any sound judgment on the matters in question. Those who, enamoured of conventional methods, are unable to recognise any organon of knowledge except the superficial faculties, or any plane of knowledge transcending the range of those faculties, are necessarily intolerant of the idea that there has been in the world from the earliest times a system of esoteric and positive doctrine concerning the most hidden mysteries of Existence, of such a character, and so obtained as to fulfil all the conditions requisite to constitute a divine revelation. Nevertheless, this is the conclusion to which we have found ourselves compelled by sheer force of evidence, at once exoteric and esoteric. It is in Hindostan and Egypt that we find its earliest traces; and if, as assuredly is the case, there are coincidences between the ancient doctrines of those lands, and those of Greece, Judaea, and Christendom, it is because the same truth has passed from people to people, everywhere finding recognition, and undergoing re-formulation according to the genius of the time and place of its sojourn. And this, we may add is a process which must inevitably continue until man has become either so far degenerate as to lose all care for and perception of truth; or so far regenerate as to attain to the full perception of it, and fix it for evermore as his most precious possession.

But be this as it may, we have seen that even the most destructive criticism is forced to make these three important admissions: –

(1) That the doctrine contained in the Hermetic books is in part, at least, a survival from the times of ancient Egypt, and therein really Hermetic.

(2) That there is a coincidence between the doctrine which has thus survived and that of Christianity. And,

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(3) That this coincidence has been recognised and welcomed by the Church, to the admission that Christianity, so far from being something wholly new and unprecedented at the time of its inception, represents a development from, or reformulation of, doctrine long pre-existent.

E. M.




(i:1) "The Progress of Religious Ideas."

(ii:1) Hermès Trismegistus: Traduction complète; précédée d'une étude sur I'origine des livres Hermétiques. Par Dr. Louis Ménard, 2nd Ed., Paris, 1867. This translation has been used, but not entirely followed, in the present work, as also have some of the notes, those which are not initialled being Dr. Ménard's.

(iii:1) A title identical with that of the Pymander, or Shepherd, of Hermes.

(v:1) Vol. I, B. II.



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The Hermetic System and The

Significance of its Present Revival


TO the philosophical student of humanity the most significant and important feature of the present remarkable epoch is, unquestionably, the revival of Occult Science and Mystical, or Esoteric, Philosophy. The significance is due no less to the character of the period of its occurrence, than to that of the subject itself. For the moment chosen has been one wherein the human mind, as represented by the recognised intellect of the age, had become, to all appearance, irrevocably set in the opposite direction – that of materialism. Happily, however, for humanity, such appearance has proved deceptive, as had already been foreseen would be the case by those "watchers for the day," who, recognizing the unity of nature, and vitalised on the higher planes of the consciousness, are able to forecast the processes of the mental world by those of the physical. That it is always when the sun is at its lowest point that the day and the year are reborn, is no less true in the world spiritual than in the world material. And while the prevalence of materialism meant the extinction of man's spiritual consciousness, the revival of occult and mystical science means the restoration of that consciousness. History, too, had its lessons of encouragement for them, by shewing that the passing away of old forms of faith is wont to be the prognostic

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and condition of new and higher manifestations. Hence they had confidence that the Spirit of Humanity, being, as they well knew, real and divine, would, in its own good time, make effectual protest against the extinction threatened; and are able to recognise in the present revival the form which that protest has taken.

The significance of this event is definitely enhanced by the facts, first, that it has brought the Hermetic philosophy into a prominence which it has not known for many centuries; and, secondly, that the revival of that philosophy has been at once the condition and the result of every great religious renaissance the world has seen. For the system designated the Hermetic Gnosis – the earliest formulation of which, for the western world, belongs to the pre-historic times of ancient Egypt – has constituted the core of all the religio-philosophical systems of both east and west, Buddhism and Christianity, among others, being alike intended as vehicles for and expressions of it, though the fact has been recognised by only the initiated few. The great school of scholastic mysticism which was the glory of the church of the Middle Ages, had, although unavowedly, the same basis. This school represented a strenuous and sustained endeavour to rescue religion from the exclusive domain of the historical and the ceremonial, and the control of a sacerdotalism, grossly materialistic and idolatrous, by restoring its proper intuitional and spiritual character. That the endeavour failed to secure a lasting success, and the church of the Middle Ages continued to sink deeper and deeper into superstition, with its usual accompaniment of religious persecution, was due to no fault of the system itself. This requires for its reception, that the spiritual consciousness of the many should have attained a development hitherto possessed only by the few. And the world was not then ripe for a doctrine which represents reason in its highest mode. History thus shows that the revival we are witnessing now, is but one of a series of revivals, all having the same object; and it may be confidently anticipated, that, under the altered conditions of society, the success attained will far surpass any yet achieved. For, gloomy as is the present outlook in every department of human activity, social, philosophical, moral, and religious alike, there never was a time when the conditions were so favourable for a radical and widespread improvement; because there never was a time when new ideas and knowledges found such facilities for propagation, or when, through the intensity of their

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suffering and discontent, mankind were in so high a stare of receptivity. Hence the system has now a chance of recognition surpassing any hitherto enjoyed by it. Having always in the past found exclusive favour with the most luminous minds and noblest natures, it can hardly fail, with due formulation and presentation, to find acceptance with the mankind of the incoming era. Already are there indications not to be mistaken, that the still powerful aid of the church will not be wanting in this behalf, and this no less for its own preservation than for that of religious truth. The world has yet to discern the significance of the action of Pope Leo XIII., in the reinstatement of the writings of Aquinas as the basis of ecclesiastical education. But for the initiates of Hermes this is not doubtful, but affords sure ground for the loftiest hopes. And similarly with that extraordinary, if too often grotesque, phenomenon called modem spiritualism.

From these remarks on the circumstances under which the revival has occurred, of which this series of reprints is at once a product, a token, and an aid; we will proceed to give a slight general sketch of the nature of the doctrine which has played so important a part in the past, and bids fair to do as much, and even more, in the future.

It should be first stated, however, that the materials for our sketch are not restricted to the so called Hermetic fragments themselves, which form the subject of these reprints. Not only are they, as fragments, incomplete; they are also interpolated and partially corrupt in text, though still replete with the purest and loftiest teaching. Much, too, of that which is genuine is mystical and allegorical, referring to a plane, and needing an interpretation, other than are apparent. Hence, it is necessary for such a task, to utilise the labours of those various exponents of the system who have either derived it from sources not now extant, or who, by following the same method, have discerned it for themselves, (1) giving it, in some instances, fresh .applications, not the less Hermetic because representing a further development of the

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doctrine. No learning or industry, however, can compensate for the absence of that sympathetic insight which alone can detect the characteristic ring of the true Hermetic metal; and which, if hearty appreciation be any guarantee, will assuredly not be wholly wanting on this occasion. At best, however, it is but a slight outline that can be given here.

Starting from the axiom that from nothing nothing comes, and recognising Consciousness as the indispensable condition of existence, the Gnosis, with resistless logic, derives all things from pure and absolute Being, itself unmanifest and unconditioned, but in the infinity of its plenitude and energy, possessing and exercising the potentiality of manifestation and conditionment, and being, rather than having, life, substance, and mind, comprised in one Divine Selfhood, of which the universe is the manifestation.

Regarding all things as modes of consciousness, the Gnosis necessarily regards consciousness as subsisting under many modes, and as being definable as the property whereby whatever is, affects, or is affected in, itself; or affects, or is affected by, another; which is really to say, as constituting the things themselves. There is, thus, a mechanical consciousness, a chemical consciousness, a magnetic, a mental, a psychic, consciousness, and so on up to the divine, or absolute, consciousness. And whereas all proceed from this last, so all return to this last, in that every entity possesses the potentiality of it. Herein lies the secret of evolution, which is no other than the expression of the tendency of things to revert, by ascension, to their original condition – a tendency, and therefore an expression, which could have no being were the lowest, or material mode of consciousness to be the original and normal mode.

By thus making matter itself a mode of consciousness, and therein of spirit – spirit being absolute consciousness – the Gnosis escapes at once the difficulties which stand in the way of the conception of an original Dualism, consisting of principles inherently antagonistic; and also those which arise out of the kindred conception of non-consciousness as having a positive existence. All being modes of the One, no inherent antagonism, or essential difference, is possible; but that which is regarded as unconsciousness is but a lower mode of consciousness – consciousness reduced, so to speak, to a minimum, but still consciousness so long as it is. Total unconsciousness is thus not-being; and

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bears to consciousness the relation of darkness to light, the latter alone of the two being, however reduced, positive entity, and darkness being non-entity.

            However various the manifestations of the universal consciousness, or being, whether as regards its different planes, or its different modes on the same plane, they all are according to one and the same law, which, by its uniformity, demonstrates the unity of the informing spirit, or mind, which subsists eternally and independently of any manifestation. For, as said in the "Divine Pymander" (B.V.): –

            "He needeth not to be manifested; for He subsisteth eternally.

"But in that He is One, He is not made nor generated; but is unapparent and unmanifest.

"But by making all things appear, He appeareth in all and by all; but especially is He manifested to or in those wherein He willeth."

And again:

"The Essence of all is One."

From the oneness of original Being comes, as a corollary, the law of correspondence between all planes, or spheres, of existence, in virtue of which the macrocosm is as the microcosm, the universal as the individual, the world as man, and man as God. "An earthly man," says "The Key," "is a mortal God, and the heavenly God is immortal man." The same book, however, is careful to explain that by man is meant only those men who are possessed of the higher intelligence, or spiritual consciousness, and that to lack this is to be not yet man, but only the potentiality of man. It avoids also the error of anthropomorphism by defining Divinity to be, itself, neither life, nor mind, nor substance; but the cause of these.

Ignorance of God is pronounced to be the greatest evil, but God is not to be discerned in phenomena, or with the outer eye. The quest must be made within oneself. In order to know, man must first be. This is to say, he must have developed in himself the consciousness of all the planes, or spheres, of his fourfold nature, and become thereby wholly man. It is to his inmost and divine part, the spirit, that the mystery of existence appertains, since that is Pure Being, of which existence is the manifestation. And, as man can recognise

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without him, that only which he has within him, it is essential to his perception of spiritual things that he be himself spiritual. "The natural man," says the apostle Paul, following at once the Hermetists and the Kabbalists, who are at one in both doctrine and method, and differ only in form, "receiveth not the things of the Spirit, neither can he know them, for they are spiritually discerned," that is, by the spiritual part in man. In such degree as man developes this consciousness he becomes an organon of knowledge, capable of obtaining certitude of truth, even the highest; and from being "agnostic" and incapable of knowledge, he becomes "Gnostic," or has the Gnosis, which consists in the knowledge of himself and of God, and of the substantial identity of the two.

From this it is obvious that what is demonstrated by the agnosticism of the present age, is simply the immaturity of its professors. This is to say, the philosophy of the day represents the conclusions of men, who, how developed soever intellectually, are still rudimentary in respect of the spiritual consciousness, and fall short, therefore, of their spiritual and true manhood – the manhood which belongs to the highest plane. Being to such extent not human but subhuman, and ignorant of the meaning and potentialities of man, they confound form with substance, and mistake the exterior and phenomenal part of man for man himself, and imagine accordingly that to gratify this part is necessarily to benefit the man, no matter how subversive of the real humanity the practices to which they have recourse. Out of this condition of spiritual darkness the Gnosis lifts man, and, giving him the supreme desideratum – which it is the object of all divine revelation to supply – a definition of himself, demonstrates to him, with scientific certainty, the supremacy of the moral law, and the impossibility either of getting good by doing evil, or of escaping the penalty of the latter. The attempt to get good by evil doing only puts him back, making his fate worse. The doctrine of Karma is no less Hermetic than Hindû, the equivalent term in the former being Adrasté, a goddess to whom is committed the administration of justice. In the Greek pantheon she appears as Nemesis and Hecate. They all represent that inexorable law of cause and effect in things moral, in virtue of which man's nature and conditions in the future are the result of the tendencies voluntarily encouraged by him in the past and present.

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The Hermetic method to the attainment of perfection, on whatever plane – physical, intellectual, moral, or spiritual – is purity. Not merely having, but being, consciousness, man is man, and is percipient, according to the measure in which he is pure; perfect purity implying full perception, even to the seeing of God, as the gospels have it. In the same proportion he has also power. The fully initiated Hermetist is a magian, or man of power, and can work what to the world seem miracles, and those on all planes – physical, intellectual, moral, and spiritual – by force of his own will. But his only secret of power is purity, as his only motive is love. For the power with which he operates is spirit, and spirit is keen and mighty in proportion as it is pure. Absolutely pure spirit is God. Hence the miracles of the magian, as distinguished from the magician, are really worked by God – the God in and of the man.

A word on the organon of Hermetic knowledge. This is emphatically the mode of the mind termed the intuition. Following this in its centripetal course, man comes into such relations with his own essential and permanent self – the soul – as to be able to receive from her the knowledges she has acquired of divine things in the long ages of her past. But this implies no disparagement to the mind's other and centrifugal mode – the intellect. This also must be developed and trained to the utmost, as the complement, supplement, and indispensable mate of the intuition – the man to its woman. Perfecting and combining these two, and only thus, man knows all things and perpetuates himself. For he knows God, and to know God is to have, and to be, God, and "the gift of God is eternal life."

A foremost Hermetic doctrine is that of the soul's multiple re-births into a physical body. Only when the process of regeneration – an Hermetic term – is sufficiently advanced to enable the spiritual entity, which constitutes the true individual, to dispense with further association with the body, is he finally freed from the necessity of a return into materiality. The doctrine of correspondence here finds one of its most striking illustrations, but one which nevertheless was wholly missed by the chief modern restorer and exponent of that doctrine, Emmanuel Swedenborg. This is the correspondence in virtue of which, just as the body uses up and sheds many times its external covering of integument, plumage, shell, or hair, to say

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nothing of its artificial clothing, so the soul wears out and sheds many bodies. The law of gravitation, moreover, pervades all planes, the spiritual as well as the physical; and it is according to his spiritual density that the plane of the individual is determined, and his condition depends. The tendency which brings a soul once into the body must be exhausted before the soul is able to dispense with the body. The death of the body is no indication that the tendency has been overcome, so that the soul will not be again attracted to earth. But it is only the soul that thus returns; not the magnetic or "astral" body which constitutes the external personality.

Such is the rationale of the orthodox doctrine of transmigration, according alike to the Hermetic, the Kabbalistic, and the Hindû systems. It permeates, occultly, the whole of the Bible, and is implied in the teaching of Jesus to Nicodemus, the whole of which, as is also the entire Christian presentation, is, in its interior sense, Hermetic. Not that the new birth insisted on by Jesus is other than purely spiritual; but it involves a multiplicity of physical re-births as necessary to afford the requisite space and experiences for the accomplishment of the spiritual process declared to be essential to salvation. Seeing that regeneration must – as admitted by Swedenborg – have its commencement while in the body, and must also be carried on to a certain advanced stage before the individual can dispense with the body, and also that it denotes a degree of spiritual maturity far beyond the possibility of attainment in a single, or an early, incarnation; it is obvious that without a multiplicity of re-births to render regeneration possible, the gospel message would be one, not of salvation, but of perdition, to the race at large. What is theologically termed the "forgiveness of sins" is dependent upon the accomplishment in the individual of the process of regeneration, of which man, as Hermetically expressed, has the seed, or potentiality, in himself, and in the development of which he must co-operate. Doing this, he becomes "a new creature," in that he is re-born, not of corruptible matter, but of "water and the spirit," namely, his own soul and spirit purified and become divine. Thus re-constituted on the interior and higher plane of the spirit, he is said to be born of the "Virgin Mary" and "the Holy Ghost."

While purely mystical and spiritual, as opposed to historical and ceremonial, the Hermetic system is distinguished from other

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schools of mysticism by its freedom from their gloomy and churlish manner of regarding nature, and .their contempt and loathing for the body and its functions as inherently impure and vile; (1) and so far from repudiating the relations of the sexes, it exalts them as symbolising the loftiest divine mysteries, and enjoins their exercise as a duty, the fulfilment of which, in some at least of his incarnations, is essential to the full perfectionment and initiation of the individual. It is thus pervaded by an appreciation of beauty and joyousness of tone which at once assimilates it to the Greek, and distinguishes it from the Oriental conception of existence, and so redeems mysticism from the reproach – too often deserved – of pessimism. The Hermetist, like the prophet who found God in the sea's depths and the whale's belly, recognises divinity in every region and department of nature. And seeing in "ignorance of God the greatest of all evils," (2) he seeks to perfect himself, not simply in order the sooner to escape from existence as a thing inherently evil, but to make himself an instrument of perception capable of "seeing God" in every region of existence in which he may turn his gaze. The pessimism ascribed to some Hermetic utterances, especially in the "Divine Pymander," is but apparent, not real, and implies only the comparative imperfection of existence as contrasted with pure and divine being.

It is to this end that the renunciation of flesh as food is insisted on, as in the "Asclepios." Belonging neither by his physical nor his moral constitution to the order of the carnivora, man can be the best that he has it in him to be only when his system is cleansed and built up anew of the pure materials derived from the vegetable kingdom, and indicated by his structure as his natural diet. The organon of the beatific vision is the intuition. And not only is the system, when flesh-fed, repressive of this faculty, but the very failure of the individual to recoil from violence and slaughter as a means of sustenance or gratification, is an indication of his lack of this faculty.

In no respect does the Hermetic system shew its unapproachable superiority to the pseudo-mystical systems than in its equal recognition of the sexes. True it is that the story of the Fall

(p. xviii)

is of Hermetic origin; but it is no less true that this is an allegory, having a significance wholly removed from the literal, and in no way implying blame or inferiority, either to an individual or to a sex. Representing an eternal verity of divine import, this allegory has been made the justification for doctrines and practices in regard to women, which are altogether false, unjust, cruel, and monstrous, and such as could have proceeded only from elementary and sub-human sources.

In conclusion. All history shews that it is to the restoration of the Hermetic system in both doctrine and practice that the world must look for the final solution of the various problems concerning the nature and conduct of existence, which now – more than at any previous time – exercise the human mind. For it represents that to which all enquiry – if only it be free enquiry, unlimited by incapacity, and undistorted by prejudice – must ultimately lead; inasmuch as it represents the sure, because experimental, knowledges, concerning the nature of things which, in whatever age, the soul of man discloses whenever he has attained full intuition. Representing the triumph of free-thought – a thought, that is, which has dared to probe the consciousness in all directions, outwards and downwards to matter and phenomena, and inwards and upwards to spirit and reality; it represents also the triumph of religious faith, in that it sees in God the All and in All of Being; in Nature, the vehicle for the manifestation of God; and in the Soul – educated and perfected through the processes of Nature – the individualisation of God.

E. M.




(xi:1) For, as we have subsequently ascertained, "The Perfect Way" is not a singular instance of the recovery of the Hermetic system, by unwittingly following the same method to which it was originally due, namely, intuitional perception and recollection, and altogether independently of extraneous source of information.

(xvii:1) The term "corrupt," which in the translation of the "Divine Pymander" is applied to things earthly, means simply perishable.

(xvii:2) The title of one of the books in the "Divine Pymander."



(p. xiv)

An Introduction to the Virgin of the World


THE mystic title of the celebrated Hermetic fragment with which this volume commences, "Koré Kosmou" – that is, the "Kosmic Virgin," is in itself a revelation of the wonderful identity subsisting between the ancient wisdom-religion of the old world, and the creed of catholic Christendom. Koré is the name by winch, in the Eleusinian Mysteries, Persephone the Daughter, or Maiden, was saluted; and it is also – perhaps only by coincidence – the Greek word for the pupil or apple of the eye. When, however, we find Isis, the Moon-goddess and Initiatrix, in her discourse with Horos, mystically identifying the eye with the soul, and comparing the tunics of the physical organ of vision with the envelopes of the soul; when, moreover, we reflect that precisely as the eye, by means of its pupil, is the enlightener and precipient of the body, so is the soul the illuminating and seeing principle of man, we can hardly regard this analogy of names as wholly unintentional and uninstructive. For Koré, or Persephone, the Maiden, is the personified soul, whose "apostasy," or "descent," from the heavenly sphere into earthly generation, is the theme of the following Hermetic parable. (1) The Greek mysteries dealt

(p. xx)

only with two subjects, the first being the drama of the "rape" and restoration of Persephone; the second, that of the incarnation, martyrdom, and resuscitation of Dionysos-Zagreus. By Persephone was intended the Soul; and by Dionysos, the Spirit. Hermetic doctrine taught a fourfold nature both of the Kosmos and of Man; and of this fourfold nature two elements were deemed immortal and permanent, and two mortal and transient. The former were the spirit and the soul; the latter, the lower mind – or sense-body – and the physical organism. The spirit and soul, respectively male and female, remained throughout all the changes of metempsychosis the same, indissoluble and incorrupt, but the body and lower intellect were new in each rebirth, and therefore changeful and dissoluble. The spirit, or Dionysos, was regarded as of a specially divine genesis, being the Son of Zeus by the immaculate Maiden – Koré-Persephoneia, herself the daughter of Demeter, or the parent and super-mundane Intelligence, addressed in the Mysteries as the "Mother." (1) But Koré, although thus of heavenly origin, participates more closely than her Son in an earthly and terrestrial nature. "Hence," says Proclos, "according to the theologians who delivered to us the most holy Mysteries, Persephone abides on high in those dwellings of the Mother which she prepared for her in inaccessible places, exempt from the sensible world. But she likewise dwells beneath with Pluto, administering terrestrial concerns, governing the recesses of the earth, and supplying life to the extremities of the Kosmos."

Wherefore, considered as the daughter of Zeus and Demeter, Koré is immaculate and celestial in character: considered as the captive and consort of Hades, she belongs to the lower world and to the region of lamentation and dissolution. And, indeed, the Soul possesses the dual nature thus ascribed to her, for she is in her interior and proper quality, incorrupt and inviolable – ever virgin – while in her apparent and relative quality, she is defiled and fallen. In Hermetic fable the constant emblem of the Soul is Water, or the Sea – Maria; and one salient reason for this comparison is that water, however seemingly contaminated, yet

(p. xxi)

remains, in its essence, always pure. For the defilement of so-called foul water really consists in sediments held by it in solution, and thereby causing it to appear turbid, but this defilement cannot enter into its integral constitution. So that if the foulest or muddiest water be distilled it will leave behind in the cucurbite all its earthy impurities, and present itself, without loss, clear and lucent in the recipient alembic. Not, therefore, without cause is the Soul designated "ever virgin," because in her essential selfhood she is absolutely immaculate and without taint of sin. And the whole history of the world, from end to end, is the history of the generation, lapse, sorrows, and final assumption of this Kosmic virgin. For the soul has two modes or conditions of being – centrifugal and centripetal. The first is the condition of her outgoing, her immergence in Matter, or her "fall," and the grief and subjection which she thereby brings upon herself. This phase is, in the Jewish Kabbala, represented by Eve. The second condition is that of her incoming, her emergence from Matter, her restitution, or glorification in "heaven." This phase is presented to us in the Christian evangel and Apocalypse under the name of, Mary. Hence the Catholic saying that the "Ave" of Mary reverses the curse of Eva.

            In perfect accord with Kabbalistic doctrine, the allegory of the "Koré Kosmou" thus clearly indicates the nature of the Soul's original apostacy; "she receded from the prescribed limits; not willing to remain in the same abode, she moved ceaselessly, and repose seemed death." (1)

In this phrase we have the parallel to the scene represented in the Mysteries, where Persephone, wilfully straying from the mansions of heaven, falls under the power of the Hadean God. This, perhaps the most occult part of the whole allegory, is but lightly touched in the fragmentary discourse of Isis, and we cannot, therefore, do better than to reproduce here the eloquent exposition of Thomas Taylor on the subject.

            "Here, then," he says, "we see the first cause of the Soul's descent, namely, the abandoning of a life wholly according to the

(p. xxii)

Higher Intellect, which is occultly signified by the separation of Proserpina from Ceres. Afterward, we are told that Jupiter instructs Venus to go to her abode, and betray Proserpina from her retirement, that Pluto may be enabled to carry her away; and to prevent any suspicion in the virgin's mind, he commands Diana and Pallas to go in company. The three Goddesses arriving, find Proserpina at work on a scarf for her mother; in which she had embroidered the primitive chaos and the formation of the world. Now, by Venus, in this part of the narration, we must understand desire, which, even in the celestial regions (for such is the residence of Proserpina till she is ravished by Pluto), begins silently and stealthily to creep into the recesses of the Soul. By Minerva we must conceive the rational power of the Soul, and by Diana, Nature. And, lastly, the web in which Proserpina had displayed all the fair variety of the material world, beautifully represents the commencement of the illusive operations through which the Soul becomes ensnared with the fascination of imaginative forms. After this, Proserpina, forgetful of the Mother's commands, is represented as venturing from her retreat, through the treacherous persuasions of Venus. Then we behold her issuing on to the plain with Minerva and Diana, and attended by a beauteous train of nymphs, who are evident symbols of the world of generation, and are, therefore, the proper companions of the Soul about to fall into its fluctuating realms. Moreover, the design of Proserpina, in venturing from her retreat, is beautifully significant of her approaching descent; for she rambles from home for the purpose of gathering flowers, and this in a lawn replete with the most enchanting variety, and exhaling the most delicious odours. This is a manifest image of the Soul operating principally according to the natural and external life, and so becoming ensnared by the delusive attractions of sensible form. Immediately, Pluto, forcing his passage through the earth, seizes on Proserpina and carries her away with him. Well may the Soul, in such a situation, pathetically exclaim with Proserpina:

'O male dilecti flores, despectaque Matris Consilia;

O Veneris deprensae serius artes!' (1)

Pluto hurries Proserpina into the infernal regions: in other words, the Soul is sunk into the profound depth and darkness of a

(p. xxiii)

material nature. A description of her marriage next succeeds, her union with the dark tenement of the body."

To this eloquent exposition of Taylor's, it is well to add the description given in Homer's Hymn to Ceres. Persephone herself speaks:

"We were plucking the pleasant flowers, the beautiful crocus, the iris, the hyacinth, and the narcissus, which, like the crocus, the wide earth produced. With joy I was plucking them, when the earth yawned beneath, and out leaped the strong King, the Many-Receiver, and went bearing me, deeply sorrowing, under the earth in his golden chariot, and I cried aloud."

Compare with this Hermetic allegory of the lapse of Persephone and the manner of it, the Kabbalistic story of the "fall" of Eve.

"And she saw that the tree was good to eat, and fair to the eyes, and delightful to behold; and she took of the fruit thereof and did eat. (...) And to the woman He said: I will multiply thy sorrows and thy conceptions: in sorrow shalt thou bring forth, and thou shalt be under thy husband's power, and he shall have dominion over thee."

            In a note appended to Taylor's Dissertations, Dr. Wilder quotes from Cocker's Greek Philosophy the following excellent reflections: –

"The allegory of the Chariot and Winged Steeds, in Plato's Phaedrus, represents the lower or inferior part of man's nature (Adam or the body) as dragging the Soul down to the earth, and subjecting it to the slavery of corporeal conditions. Out of these conditions arise numerous evils that disorder the mind and becloud the reason, for evil is inherent to the condition of finite and multiform existence into which we have fallen. The earthly life is a fall. The soul is now dwelling in the grave which we call the body. (...) We resemble those 'captives chained in a subterraneous cave,' so poetically described in the seventh book of ‘The Republic’; their backs turned to the light, so that they see but the shadows of the objects which pass behind them, and 'to these shadows they attribute a perfect reality.' Their sojourn upon earth is thus a dark imprisonment in the body, a dreamy exile from their proper home."

Similarly we read, in the "Koré Kosmou," that the souls on

(p. xxiv)

learning that they were about to be imprisoned in material bodies, sighed and lamented, lifting to heaven glances of sorrow, and crying piteously, "O woe and heart-rending grief to quit these vast splendors, this, sacred sphere, and all the glories of the blessed republic of the Gods to be precipitated into these vile and miserable abodes! No longer shall we behold the divine and luminous heavens!"

Who, in reading this, is not reminded of the pathetic lament of Eve on quitting the fair "ambrosial bowers" of Paradise? (1)

From the sad and woful state into which the Virgin thus falls, she is finally rescued and restored to the supernal abodes. But not until the coming of the Saviour, represented in the allegory before us under the name of Osiris – the Man Regenerate. This Redeemer, himself of divine origin, is in other allegories represented under other names, but the idea is always luminously defined, and the intention obvious. Osiris is the lesous of our Christian doctrine, the supreme Initiate or "Captain of Salvation." He is represented, together with his Spouse, as in all things "instructed" and directed by HERMES, famed as the celestial conductor of souls from the "dark abodes;" the wise and ubiquitous God in whom the initiate recognises the Genius of the Understanding or Divine Reason – the nous of Platonic doctrine, and the mystic "Spirit of Christ." Therefore, as the understanding of holy things and the faculty of their interpretation are the gift of HERMES, the name of this God is given to all science and revelation of an occult and divine nature. A "Divine" is, in fact, one who knows the mysteries of the kingdom of heaven; hence S. John the seer, or the "divine," is especially the "beloved" of Christ. HERMES was regarded as the Messenger or Angel of the Gods, descending alike to the depths of the Hadean world, to bring up souls from thence, and ascending up beyond all heavens that he might fill all things. For the Understanding must search alike the deeps and the heights; there can be nothing hidden from it, nor can it attain the fulness of supernal and secret knowledge unless it first explore the phenomenal and terrestrial. "For that he ascended, what is it but because be also descended first into the lower parts of the earth?"

            With the splendid joyousness and light-hearted humour which characterised the Greeks, mingling laughter and mirth even with the mysteries of Religion, and making their sacred allegories

(p. xxv)

human and musical as no others of any nation or time, HERMES, the Diviner and Revealer, was also playfully styled a Thief, and the patron of thieves. But thereby was secretly indicated the power and skill of the Understanding in making everything intellectually its own. Wherefore, in charging HERMES with filching the girdle of Venus, the tongs of Vulcan, and the thunder of Jove, as well as with stealing and driving off the cattle of Apollo, it was signified that all good and noble gifts, even the attributes of the high Gods themselves, are accessible to the Understanding, and that nothing is withheld from man's intelligence, if only man have the skill to seek aright.

As the immediate companion of the sun, HERMES is the opener of the gates of the highest heaven, the revealer of spiritual light and life, the Mediator between the inner and outer spheres of existence, and the Initiator into those sacred mysteries, the knowledge of which is life eternal.

The panoply with which Greek art invests HERMES, is symbolical of the functions of the Understanding. He has four implements – the rod, the wings, the sword, and the cap, denoting respectively the science of the magian, the courage of the adventurer, the will of the hero, and the discretion of the adept. The initiates of HERMES acknowledge no authority but the Understanding; they call no man king or master upon earth; they are true Free-Thinkers and Republicans. "For where the Spirit of the Lord is, there is liberty." (1) Hence Lactantius, in his "Divine Institutions," says: – "Hermes affirms that those who know God are safe from the attacks of the demon, and that they are not even subjected to Fate." Now, the powers of Fate reside in the stars – that is, in the astral sphere, whether Kosmic or micro-Kosmic. And the astral power was, in Greek fable, typified by Argos, the hundred-eyed genius of the starry zone, Panoptes, the all-seeing giant, whom it was the glory of HERMES to have outwitted and slain. Of which allegory the meaning is, that they who have the Hermetic secret are not subject to Fate, but have passed beyond the thrall of metempsychosis, and have freed themselves from "ceaseless whirling on the wheel" of Destiny. To know God is to have overcome death, and the power of death. To know the origin and secret of delusion is to transcend delusion.

(p. xxvi)

The spheres of delusion, dominated by the sevenfold astral Powers, lie between the Soul and God. Beyond these spheres are the celestial "Nine Abodes," wherein, say the Mysteries, Demeter vainly sought the lost Persephone. For from these abodes she had lapsed into a mundane and material state, and thereby had fallen under the power of the planetary rulers; that is, of Fate, personified by Hekate. On the tenth day, therefore, the divine Drama shows Demeter meeting the Goddess of Doom and Retribution, the terrible Hekate Triformis – personification of Karma – by whom the "Mother" is told of Persephone's abduction and detention in the Hadean world. And – we learn – Hekate becomes thereafter the constant attendant of Persephone. All this is, of course, pregnant with the deepest significance. Until the Soul falls into Matter, she has no Fate, or Karma. Fate is the appanage and result of Time and of Manifestation. In the sevenfold astral spheres the Moon is representative of Fate, and presents two aspects, the benign and the malignant. Under the benign aspect the Moon is Artemis, reflecting to the Soul the divine light of Phoebos; under the malignant aspect she is Hekate the Avenger, dark of countenance; and three-headed, being swift as a horse, sure as a dog, and as a lion implacable. She it is who, fleet, sagacious, and pitiless, hunts guilty souls from birth to birth, and outwits death itself with unerring justice. To the innocent and chaste soul, therefore, the lunar power is favorable. Artemis is the patron and protectress of virgins – that is, of souls undefiled with the traffic of Matter. In this aspect the Moon is the Initiatrix, Isis the Enlightener, because through a beneficent Karma, or fate, the soul receives interior illumination, and the dark recesses of her chamber are lit up by sacred reminiscences. Hence, in subsequent births, such a soul becomes prophetic and "divine." But to the corrupt and the evil-hearted the influence of the Moon is malignant, for to such she assumes the aspect of Hekate, smiting by night, and terrifying with ghostly omens of misfortune. These souls fear the lunar power, and in this instinctive dread may be discerned their secret recognition of the evil fate which they are preparing for themselves in existences to come. The Tree of Good and Evil, says the Kabbala, has its root in Malchuth – the Moon.

It has been sometime asserted that the doctrine of Karma is peculiar to Hindu theology. On the contrary, it is dearly exhibited alike in the Hebrew, Hellenic, and Christian Mysteries. The Greeks called it Fate; the Christians know it

(p. xxvii)

as Original Sin. With which sin all mortal men come into the world, and on account of which all pass under condemnation. Only the "Mother of God" is exempt from it, the "virgin immaculate," through whose Seed the world shall be redeemed.

"As the lily among the thorns," sings the Church in the "Office of the Immaculate Conception," "so is the Beloved among the Daughters of Adam. Thou art all fair, O Beloved, and the original stain is not in thee! Thy name, O Mary, is as oil poured out; therefore, the virgins love thee exceedingly."

If, then, by Persephone or Koré, the "Virgin of the World," we are thus plainly taught to understand the Soul, we are no less plainly taught to see in Isis, the Initiatrix or Enlightener. Herself, equally with Koré, virgin and mother, the Egyptian Isis is, in her philosophical aspect, identical with the Ephesian Artemis, the Greek personification of the fructifying and all-nourishing power of Nature. She was regarded as the "inviolable and perpetual Maid of heaven; "her priests were eunuchs, and her image in the magnificent temple of Ephesus represented her with many breasts πολνμαστός. (1) In works of art Artemis appears variously, as the huntress, accompanied by hounds, and carrying the implements of the chase; as the Goddess of the Moon, covered with a long veil reaching to her feet, and her head adorned with a crescent; or as the many-breasted Mother-Maid, holding a lighted torch in her hand. The Latins worshipped her under the name of Diana, and it is as Diana that the Ephesian Artemis is mentioned in the Acts of the Apostles. Isis had all the attributes ascribed to the lunar divinity of the Greeks and Romans; and hence, like Artemis and Diana, she was identified with the occult principle of Nature – that is, Fate, which in its various aspects and relations was severally viewed as Fortune, Retribution, Doom, or Destiny; a principle represented, as we have already seen, by the Kabbalists, under the figure off Malchuth, or the Moon; and by the Hindu theosophists under the more abstract conception of Karma. The hounds of Artemis, or

(p. xxviii)

Diana, are the occult powers which hunt down and pursue the soul from birth to birth; the inevitable, implacable forces of Nature which, following evermore on the steps of every ego, compel it into the conditions successively engendered by its actions, as effect by cause. Hence Actaeon, presuming upon Fate, and oblivious of the sanctity and inviolability of this unchanging law of Karmic Destiny, is torn in pieces by his own dogs, to wit, his own deeds, which by the decree of the implacable Goddess, turn upon and rend him. So also, in accordance with this philosophical idea, those who were initiated into the mysteries of Isis, wore in the public processions masks representing the heads of dogs. So intimately was the abstract conception of the moon associated by the ancients with that of the secret influence and power of Destiny in Nature, that Proclos in his Commentary upon the Timaeus says of Diana: – "She presides over the whole of the generation into natural existence, leads forth into light all natural reasons, and extends a prolific power from on high even to the subterranean realms." These words completely describe the Egyptian Isis, and show us how the moon, occultly viewed as the Karmic power, was regarded as the cause of continued generation in natural conditions, pursuing souls even into the Hadean or purgatorial spheres and visiting upon them the fruition of their past. Hence, too, in the Orphic Hymn to Nature, that Goddess is identified with Fortune, and represented as standing with her feet upon a wheel which she continually turns, – "moving with rapid motion on an eternal wheel." (1) And again, in another Orphic Hymn, Fortune herself is invoked as Diana. Proclos, in the Commentary to which reference has already been made, declares that "the moon is the cause of Nature to mortals, and the self-revealing image of the Fountain of Nature." "If," says Thomas Taylor, "the reader is desirous of knowing what we are to understand by the fountain of Nature of which the moon is the image, let him attend to the following information, derived from a long and deep study of the ancient theology, for from hence I have learned that there are many divine fountains contained in the essence of the Demiurgus of the world; and that among these there are three of a very distinguished rank, namely, the fountain of souls, or Juno (Hera), the fountain of virtues, or Minerva (Athena), and the fountain of nature, or Diana (Artemis). (...) And this information will enable us to explain the meaning

(p. xxix)

of the following passages in Apuleius, the first of which is in the beginning of the eleventh book of his Metamorphoses, wherein the divinity of the moon is represented as addressing him in this sublime manner: – 'Behold, Lucius, moved with thy supplications, I am present; I, who am Nature, the parent of things, mistress of all the elements, initial progeny of the ages, the highest of the divinities, queen of departed spirits, the first of the celestials, of Gods and Goddesses the sole likeness of all; who rule by my nod the luminous heights of the heavens, the salubrious breezes of the sea, and the woful silences of the infernal regions, and whose divinity, in itself but one, is venerated by all the earth, in many characters, various rites, and different appellations. (…) Those who are enlightened by the emerging rays of the rising sun, the AEthiopians and Aryans, and likewise the Egyptians, powerful in ancient learning, who reverence my divinity with ceremonies perfectly appropriate, call me by my true appellation Queen Isis.' And again, in another place of the same book, he says of the moon: – 'The supernal Gods reverence thee, and those in the realms beneath do homage to thy divinity. Thou dost make the world to revolve, and the sun to illumine, thou rulest the universe and treadest on Tartarus. To thee the stars respond, the deities rejoice, time returns by thee, the elements give thee service.' For all this easily follows if we consider it as spoken of the fountain-deity of Nature subsisting in the Demiurgus, and which is the exemplar of that nature which flourishes in the lunar orb and throughout the material world."

Thus enlightened as to the office and functions of Isis, we are at no loss to understand why she is selected by the writer of the following Hermetic fragment as the exponent of the origin, history, and destiny of the soul. For she is, in a peculiar sense, the arbiter of the soul's career in existence, her guardian and overseer. If Demeter, the Divine Intelligence, be the Mother of Koré, then Isis is her foster-mother, for no sooner does the soul fall into generation than Isis becomes her directress and the dispenser of her fate. It is not surprising, therefore, to find that by some mythologists Isis is identified with Demeter, and the sufferings of the former modified accordingly, to harmonise with the allegory of the sorrows of Demeter as set forth in the Eleusinian Mysteries. But the cause of this confusion is obvious to those who rightly understand the Hermetic method. Isis, whether as Artemis (Good Fortune), or as Hekate (Evil Fortune), is the controlling and illuminating influence of the soul while remaining

(p. xxx)

within the jurisdiction of Nature and Time; Demeter, the Divine Intelligence, represents the heavenly fountain or super-mundane source, whence the soul originally draws her being, and as such, is concerned directly, not with her exile and wanderings in material conditions, but with her final recovery from generation and return to the celestial abodes. Consistently with this idea, Isis is represented sometimes as the spouse, sometimes as the mother of Osiris, the Saviour of men. For Osiris is the microcosmic Sun, the counterpart in the human system of the macrocosmic Dionysos or Son of God. So that those authors who confound Isis with Demeter, equally and quite comprehensibly confound Osiris with Dionysos, and regard the former as the central figure of the Bacchic Mysteries. The Hermetic books admit three expressions of Deity: first, the supreme, abstract, and infinite God, eternally self-subsistent and unmanifest; secondly, the only-Begotten, the manifestation of Deity in the universe; thirdly, God in man, the Redeemer, or Osiris. On one of the walls of the Temple of the Sun at Philae, and on the gate of that at Medinet-Abou are inscribed these words: – "He has made all that is, and without Him nothing that is hath been made," words which, fourteen centuries or more afterwards, were applied by the writer of S. John's Gospel to the Word of God. The microcosmic Sun, or Osiris, was the image and correspondence of this macrocosmic Sun; the regenerating principle within the man, begotten by means of the soul's experience in Time and Generation. And hence the intimate association between this regenerating principle by which the redemption of the individual was effected, and the divine power in Nature, personified by Isis, whose function it was to minister to that redemption by the ordination of events and conditions appropriate to the soul's development. Isis is thus the secret motive-power of Evolution; Osiris is the ultimate ideal Humanity towards the realisation of which that Evolution moves.

A. K.




(xix:1) Dr. Wilder, in his Introduction to the work of Mr. Thomas Taylor, the Platonist, entitled "Dissertation on the Eleusinian Mysteries," asserts that the name Koré is also Sanscrit, and that the Hindu goddess Parasu-pani, also called Gorée, is identical with the Koré-Persephoneia of Hellenic worship.

(xx:1) The Spirit, under the name off Atman, is the chief topic of Hindu esoteric philosophy, the Upanishads being exclusively devoted to it. They ascribe to Atman the qualities of self-subsistence, unity, universality immutability and incorruptibility. It is independent of Karma, or acquired character and destiny, and the full knowledge of it "redeems from Karma the personality informed of it". Atman is also the all seeing: and, as the Mantras say, He who recognises the universe in his own Atman, and his own Atman in the universe, knows no hatred.

(xxi:1) I substitute the singular from the plural number, but this alters nothing in the sense.

(xxiii:1) "O flowers fatally dear, and the Mother's counsels despised! O cruel arts of crafty Venus!”

(xxiv:1) Milton's "Paradise Lost," Book XI.

(xxv:1) "Follow no man," said John Inglesant's adviser – "there is nothing in the world of any value but the Divine Light – follow it."

(xxvii:1) The many-breasted figure which forms the frontispiece of this volume, represents Isis under this aspect. The black face and hands are, of course, equivalent to the celebrated Veil, and indicate the inscrutable nature of the occult influence which directs Destiny; and which, to the uninitiate, even appears to be blind and fortuitous. The well-known "black virgin" has the same significance.

(xxviii:1) Aεναω στρόφλιγγι Θοόν ρύμα ξινεύονσα.



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