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Inner Hermetic Teachings (1959)

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8 Supplementary Lectures. Scanning errors have been corrected. Thank you for calling my attention to those mistakes.
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  3823E ROSIGRU Cl AN ORDER  AMORC Supplementary Monograph The subject matter of this monograph must be understood by the reader or student of same, not to be the official Rosicrucian teachings. These monographs constitute a series of supplementary studies provided by the Rosicrucian Order, ,AMORC, both to members and nonmembers, because they are not the secret, private teachings of the Order. The object of these supplementary monographs is to broaden the mind of the student by  presenting him with the writings, opinions, and dissertations of authorities in various fields of human enterprise and endeavor. Therefore, it is quite probable that the reader will note at times in these supplementary monographs statements made which are inconsistent with the Rosicrucian teachings or viewpoint. But with the reaiization that they are mere-ly supplem entary   and that the Rosicrucian Organization is not endorsing or condoning them, one must take them merely for their prima facie value. Throughout the supple-mentary series the authors or translators of the subject will be given due credit whenever we have knowledge of their identity. if”  a® ROSICRUCIAN PARK, SAN JOSE, CALIFORNIA Consecrated to truth and dedicated to every Rosicrucian  PECIAL UBJECT HERMETIC TEACHINGS rap - v<u-?ME;ncA- LECTURE NUMBER  -A-Pa9e OneINNER HERMETIC TEACHINGSThe power to transform, or an act or process of transforming   something common into something precious is one of the definitions   given of the word alchemy. Transmutation—or change—on all planes   of existence, visible or invisible, and in all aspects of life is the    basic idea presented in those teachings derived from the sage, Hermes   Trismegistus, and which are called in their entirety by the name Her metic philosophy. But whether by this name or another, throughout   all ages there have been those whose imaginations have been fired by   these ideas. It was reasoned that as man was created in the image of   God, so then may men create as God creates. As above, so below is   the axiom of the alchemist. There could not be one set of laws for   the Cosmic and another for man; therefore one set of laws governed    all--Cosmic laws, and these laws would be the same, no matter where   applied.Creation began when Cosmic Mind, through the power of will, placed a concept into consciousness, where it was brought forth as manifestation. The alchemist, following this reasoning, conceived the   idea of prima materia or first matter, a basic substance from     which all matter is formed. This prima materia is what the Rosicrucian calls spirit energy, for when motion or vibration was injected    into spirit energy, through mind, will, and consciousness, then that   spirit energy divided itself into all forms of matter.The alchemist did not know the terminology of modern physics, yet   he conceived and grasped the concept that, theoretically, it should     be possible to alter matter into the prima materia and form it into    whatever he desired, for in reality, all matter was one, there being   only a differentiation of vibration among its many formings. Accepting this premise as a truth, the structure of the alchemist's reasoning and the development of his ideas were logical. He believed that   all common or base metals could be transmuted into what he felt was   their highest form—gold, and that there could be created a tincture   that could effect this transmutation. He dreamed of the transmuting   of the human body into a state of perfection, and of a universal    medicine that would cure all ills. And he believed in the possibility   of the transmutation of all that was base and common in the essence   of man's personality into that transcendent being—the Master personality. These were more than just dreams, for there was the evidence   from those out of the past who had already walked that way.The goal of the alchemist, then, is the transmutation of something common into something precious. It is achieved through a true   understanding of the Law of Correspondences, or Cosmic law working   on all levels.’The process of transmutation is, however, one of growth as well   as a change. By tradition, the how of it has always been a carefully hidden secret. The medieval alchemist chose to describe the  steps of transmutation in most cautious terms, some listing as few   as four; others calling for twelve and over. Paracelsus, who lived     most of his life in the 16th century, describes them in seven:1. calcination, 2. sublimation, 3. solution, 4. putrefaction, 5. distillation, 6. coagulation, 7. tincture. These appear to be chemical    processes, yet could be used to describe processes active on higher   levels also.The writers whose names and works will be introduced to you in   these following discourses all have the same basic concepts, yet   each speaks of his knowledge and search in his own individual way.The Hermetic writings, or Hermetica, are works attributed to   Hermes Trismegistus, a character whom most historians regard as allegoric or mythical. However, Dr. H. Spencer Lewis speaks of Hermes as    being an actual person. The treatises in the Hermetica are conversations setting forth the inner mysteries, the speaker-mystic receiving   the first hint of Cosmic consciousness and retaining it in conscious    mind. . . .1. . . was freed, full of the power He had poured into    me, and full of what He'd taught me of the nature of All. ... The Hermetica, together with the Emerald Tablet (which was the basis   of alchemy) are two strictly Hermetic works upon which both the science and philosophy of alchemy are founded.The Emerald Tablet has already been discussed in RAD Series #5   on Symbols, Discourse 16, and in RAD Series #4, Number Systems, Discourse 17. The Emerald Tablet will be compared to the Hermetic    writings in two discourses of this series. This first discourse   consists of summaries of four Hermetic writings. Since they are   summaries, paragraph numbers have been omitted and abridgements and    omissions have not been indicated.The following is a summary of Book I, Poimandre, which is a   dialog between Mind or Poimandre and Hermes, as told by Hermes.   Comments have been added to this summary in parentheses.The writer begins by saying he was meditating and gives two of   the elements of his meditation: elevation of thoughts or consciousness and restraint of the objective senses. A vast Being appears.Hermes asks Poimandre who he is, and Poimandre responds that   he is Mind, which in Greek is Nous. (We use nous in the sense of   the universal, cosmic creative force or energy which may be considered as Mind or cosmic, psychic energy. The writings say that Mind    is with man always. To put this another way, man has the Cosmic    Mind within him; he is never separated from it.)The writer, Hermes, wants to know the things that exist, to   understand their nature, and to know God. He is told to hold these  in his mind and Mind, Poimandre, will teach him.   and meditate on them.He is to concentrateThe aspect of Poimandre changes, and all things are opened to   Hermes. All becomes light. Then comes darkness belching smoke and     making an inarticulate cry like lamentation. Out of the light comes   the Word which descends on the moist nature. (This is creation, which    might be diagrammed as follows: Mind Darkness —    *  Moist nature   * F:Light w'clfrd ’ire | n r I 1  Air    Water   Earth)1However, Light is Mind, the first God, and the Word is thus the   son of God. This corresponds to man in whom mind is the father and    speech the son.(Nous, Mind, is Father and corresponds to Ptah.Logos, Word, is Son and corresponds to Thoth.)The two are united, for life is the union of logos and nous, word and     mind.Concentrating on the Light, the writer finds that it consists of   innumerable Powers, and that it has become an ordered, boundless kos-    mos, and what he has seen is the archetypal idea of creation, the cos mic pattern. The elements of nature come into being from the will of   God, by the Word and by copying or imitating the archetypal kosmos.   Thus, the material kosmos is a copy of the archetypal kosmos.The first Mind is Life and Light. It is bisexual or bipolar,   having within itself both factors necessary for creation. So it brings   forth another Mind, the Maker of things (the architect of the universe   as some later writers have put it, or the artisan of alchemy who, as   nature, is assisted by the human artisan. It is possible that this   is where Jacob Boehme got his concept of two Minds and two Wills.)The second Mind was fire and spirit or air. He made seven Administrators who encompass the sensible or material kosmos. (These
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