Under and behind all outward appearances or manifestations, there must always be a Substantial Reality.  This is the Law.  Man considering the Universe, of which he is a unit, sees nothing but change in matter, forces, and mental states.  He sees that nothing really is, but that everything is becoming and changing.  Nothing stands still-everything is being born, growing, dying-the very instant a thing reaches its height, it begins to decline—­the law of rhythm is in constant operation—­there is no reality, enduring quality, fixity, or substantiality in anything—­ nothing is permanent but Change.  He sees all things evolving from other things, and resolving into other things—­constant action and reaction; inflow and outflow; building up and tearing down; creation and destruction; birth, growth and death.  Nothing endures but Change.  And if he be a thinking man, he realizes that all of these changing things must be but outward appearances or manifestations of some Underlying Power—­some Substantial Reality.

All thinkers, in all lands and in all times, have assumed the necessity for postulating the existence of this Substantial Reality.  All philosophies worthy of the name have been based upon this thought.  Men have given to this Substantial Reality many names-some have called it by the term of Deity (under many titles).  Others have called it “The Infinite and Eternal Energy” others have tried to call it “Matter”—­but all have acknowledged its existence.  It is self-evident it needs no argument.

In these lessons we have followed the example of some of the world’s greatest thinkers, both ancient and modern—­the Hermetic.  Masters—­and have called this Underlying Power—­this Substantial Reality—­by the Hermetic name of “The all,” which term we consider the most comprehensive of the many terms applied by Man to that which transcends names and terms.

We accept and teach the view of the great Hermetic thinkers of all times, as well as of those illumined souls who have reached higher planes of being, both of whom assert that the inner nature of the all is unknowable.  This must be so, for naught by the all itself can comprehend its own nature and being.

The Hermetists believe and teach that the all, “in itself,” is and must ever be unknowable.  They regard all the theories, guesses and speculations of the theologians and metaphysicians regarding the inner nature of the all, as but the childish efforts of mortal minds to grasp the secret of the Infinite.  Such efforts have always failed and will always fail, from the very nature of the task.  One pursuing such inquiries travels around and around in the labyrinth of thought, until he is lost to all sane reasoning, action or conduct, and is utterly unfitted for the work of life.  He is like the squirrel which frantically runs around and around the circling treadmill wheel of his cage, traveling ever and yet reaching nowhere—­at the end a prisoner still, and standing just where he started.