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In Heaven the gods dwell with the Architect of all, in the Aether are the stars and the sun, in the Air are souls and the moon, and on Earth are men and living things...
A Greek text called the Kore Kosmou (“The Virgin of the Cosmos") ascribed to Hermes Trismegistus (the name given by the Greeks to the Egyptian god Thoth), names the four elements fire, water, air, and earth.
One of the most famous of all alchemical axioms is ‘as above, so below’ – meaning always that in every small part of reality there is a tiny reflection of the great ‘over-structure’ of reality. And, in the largest structures, are hidden secrets of the smallest. And vice versa.
This is represented pictorially by the 16th-17th century Rosicrucian and Kabbalist, Robert Fludd, in his Utriusque Cosmi Historia (1617) and by Fludd’s contemporary, the alchemist, Johann Daniel Mylius, in the Opus Medico-Chymicum (1618).
The Kore Kosmou
' And Isis answer made: Of living things, my son, some are made friends with fire, and some with water, some with air, and some with earth, and some with two or three of these, and some with all. And, on the contrary, again some are made enemies of fire, and some of water, some of earth, and some of air, and some of two of them, and some of three, and some of all. For instance, son, the locust and all flies flee fire; the eagle and the hawk and all high-flying birds flee water; fish, air and earth; the snake avoids the open air. Whereas snakes and all creeping things love earth; all swimming things love water; winged things, air, of which they are the citizens; while those that fly still higher love the fire and have the habitat near it. Not that some of the animals as well do not love fire; for instance salamanders, for they even have their homes in it. It is because one or another of the elements doth form their bodies' outer envelope. Each soul, accordingly, while it is in its body is weighted and constricted by these four.'
The most essential notions that we see here are creation by the word, the gods acting under the command of a supreme God, the function of created souls to keep nature circulating, the body a prison of the soul, the heavenly types of animals preceding the earthly creation, and the mission of gods on earth.
Besides the Egyptian ideas already mentioned, Greek influence is seen in the characters of gods and in the episode of the earth spirit, and probably Indian influence in the Metempsychosis and the fire-sacrifice of spices, as by Apollonios. There is throughout this cosmology a vigorous and eventful chain of thought, entirely different to the maundering of later writers.
The ideas of this sermon are that the souls of men and animals are all alike, and Metempsychosis is assumed between human and animal bodies; the soul is individual, the work of God's hands and mind; its congress with the body is a concord wrought by God's necessity; at death it returns to its proper region. The reign of souls is between the moon and earth, for above the moon are the gods and stars and providence; the souls pass through air and wind without friction; their reign is divided into the four quarters of earth, higher the eight winds, higher sixteen spaces of subtler air, and highest thirty-two spaces of subtlest air; these are called zones, firmaments, or strata. The kingly souls occupy the highest, and so in order down to the base souls the lowest. There is a warder of souls, and a conductor to and from the bodies. Bodies are a blend of the four elements, each affecting the character.
First published in 1908, the Kybalion: A Study of The Hermetic Philosophy of Ancient Egypt and Greece is a hermetic and pseudo-psychological mish-mash. Authorship is merely and mys-teriously attributed to “Three Initiates” who claim to convey to readers, in concise terms, the philosophy of the legendary wellspring of alchemy, Hermes Trismegistus. The treatise touches upon several points that resonate with historic occult currents such as nothing ever ‘merely happens’; that there is no such thing as Chance; that while there are various planes of Cause and Effect, the higher dominating the lower planes, still nothing ever entirely escapes the Law. The Hermetists understand the art and methods of rising above the ordinary plane of Cause and Effect, to a certain degree, and by mentally rising to a higher plane they become Causers instead of Effects.
The masses (of people) are carried along, obedient to environment; the wills and desires of others stronger than themselves; heredity; suggestion; and other outward causes moving them about like pawns on the Chessboard of Life. But the Masters, rising to the plane above, dominate their moods, characters, qualities, and powers, as well as the environment surrounding them, and become Movers instead of pawns. They help to PLAY THE GAME OF LIFE, instead of being played and moved about by other wills and environment. They USE the Principle instead of being its tools. The Masters obey the Causation of the higher planes, but they help to RULE on their own plane. In this statement there is condensed a wealth of Hermetic knowledge – let him read who can.”
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