(12) The fourth aspect is the Boundless. It is unassociated, the end of phenomena, the blissful, and non-dual; this same syllable Oṁ is, surely, the Self. Whoever knows AUM in this manner, merges his self with the Self.

(6) This Fourth Dimension may be called "The Dimension of Vibration" It is a fact well known to modern science, as well as to the Hermetists who have embodied the truth in their "Third Hermetic Principle," that "everything is in motion; everything vibrates; nothing is at rest." From the highest manifestation, to the lowest, everything and all things Vibrate. Not only do they vibrate at different rates of motion, but as in different directions and in a different manner. The degrees of the rate of vibrations constitute the degrees of measurement on the Scale of Vibrations--in other words the degrees of the Fourth Dimension. And these degrees form what occultists call "Planes" The higher the degree of rate of vibration, the higher the plane, and the higher the manifestation of Life occupying that plane. So that while a plane is not "a place," nor yet "a state or condition," yet it possesses qualities common to both. We shall have more to say regarding the subject of the scale of Vibrations in our next lessons, in which we shall consider the Hermetic Principle of Vibration.

(59) The Fourth quality, or the fourth fountain-spirit in the divine power of God the Father, is the heat, which is the true beginning of life, and also the true spirit of life.

(7) It is not the knower of the inner (dream state) nor the outer (wakeful state) nor the knower of both; it is not a mass of consciousness and it is not conscious or unconscious. It is the One Self, the essence of consciousness, unseen, unassociated, inconceivable, incomprehensible, indescribable, and without characteristics. It is the cessation of phenomena, peaceful, blissful, and non-dual. That is known as the fourth state and That is to be realized.

(3) 1. The knowledge of self. 2. The knowledge of God. 3. The knowledge of this world as it really is. 4. The knowledge of the next world as it really is. We shall now proceed to expound these four constituents in order.

(46) The above are the degrees of limited and conditioned spiritual consciousness, still containing the seed of separateness.

(3) These divisions are more or less artificial and arbitrary, for the truth is that all of the three divisions are but ascending degrees of the great scale of Life, the lowest point of which is undifferentiated Matter, and the highest point that of Spirit. And, moreover, the different Planes shade into each other, so that no hard and fast division may be made between the higher phenomena of the Physical and the lower of the Mental; or between the higher of the Mental and the lower of the Physical.

(20) But this World being created (as a Principle) in the fourth Form as an Out-Birth, and the Paradise [being] between the fourth and fifth Form, and the Element [being] in the fifth Form, and therein the eternal Light of the Deity having opened another Center, and the Soul having reflected back again into the fourth Form, and entered thereinto, it made all Essences predominant in it, which stood in the fourth Form.

(7) Now if we do not mean anything by Relation but are victims of words, none of the relations mentioned can exist: Relation will be a notion void of content.

Suppose however that we do possess ourselves of objective truth when in comparing two points of time we pronounce one prior, or posterior, to the other, that priority does entail something distinct from the objects to which it refers; admit an objective truth behind the relation of left and right: does this apply also to magnitudes, and is the relation exhibiting excess and deficiency also something distinct from the quantities involved?

Now one thing is double of another quite apart from our speech or thought; one thing possesses and another is possessed before we notice the fact; equals do not await our comparison but- and this applies to Quality as well as Quantity- rest upon an identity existing between the objects compared: in all the conditions in which we assert Relation the mutual relation exists over and above the objects; we perceive it as already existent; our knowledge is directed upon a thing, there to be known- a clear testimony to the reality of Relation.

In these circumstances we can no longer put the question of its existence. We have simply to distinguish: sometimes the relation subsists while the objects remain unaltered and even apart; sometimes it depends upon their combination; sometimes, while they remain unchanged, the relation utterly ceases, or, as happens with right and near, becomes different. These are the facts which chiefly account for the notion that Relation has no reality in such circumstances.

Our task, thus, is to give full value to this elusive character of Relation, and, then to enquire what there is that is constant in all these particular cases and whether this constant is generic or accidental; and having found this constant, we must discover what sort of actuality it possesses.

It need hardly be said that we are not to affirm Relation where one thing is simply an attribute of another, as a habit is an attribute of a soul or of a body; it is not Relation when a soul belongs to this individual or dwells in that body. Relation enters only when the actuality of the relationships is derived from no other source than Relation itself; the actuality must be, not that which is characteristic of the substances in question, but that which is specifically called relative. Thus double with its correlative, half gives actuality neither to two yards' length or the number two, nor to one yard's length or the number one; what happens is that, when these quantities are viewed in their relation, they are found to be not merely two and one respectively, but to produce the assertion and to exhibit the fact of standing one to the other in the condition of double and half. Out of the objects in a certain conjunction this condition of being double and half has issued as something distinct from either; double and half have emerged as correlatives, and their being is precisely this of mutual dependence; the double exists by its superiority over the half, and the half by its inferiority; there is no priority to distinguish double from half; they arise simultaneously.

It is another question whether they endure simultaneously. Take the case of father and son, and such relationships; the father dies, but the other is still his son, and so with brothers. Moreover, we see likeness where one of the like people is dead.

(8) There are also Definitions which contain the Cause. And since it may be known when we see, when we see the Cause; and Causes are four - the matter, the moving power, the species, the end; Definition will be fourfold.

(2) In this Fourth Aphorism of Creation, the Rosicrucian is directed to apply his attention to the concept of the World Soul—the First Manifestation of the Eternal Parent—as a One Manifesting as Many; a Unity manifesting as Diversity; an Identical manifesting as Variety: yet, notwithstanding such manifestations, remaining ever One, Unity, and Identical.

(1) After the Valley of Unity comes the Valley of Astonishment and Bewilderment, where one is a prey to sadness and dejection. There sighs are like swords, and each breath a bitter sigh; there, is sorrow and lamentation, and a burning eagerness. It is at once day and night. There, is fire, yet a man is depressed and despondent. How, in his bewilderment, shall he continue his way? But he who has achieved unity forgets aU and forgets himself. If he is asked: 'Are you, or are you not? Have you or have you not the feeling of existence? Are you in the middle or on the border? Are you mortal or immortal?' he will reply with certainty: 'I know nothing, I understand nothing, I am unaware of myself. I am in love, but with whom I do not know. My heart is at the same time both full and empty of love.'

(9) The student will readily recognize that in the mental states, as well as in the phenomena of the Physical Plane, the two poles may be classified as Positive and Negative, respectively. Thus Love is Positive to Hate; Courage to Fear; Activity to Non-Activity, etc., etc. And it will also be noticed that even to those unfamiliar with the Principle of Vibration, the Positive pole seems to be of a higher degree than the Negative, and readily dominates it. The tendency of Nature is in the direction of the dominant activity of the Positive pole.

(93) By placing man himself at the point D 10, his true constitution is revealed. He exists upon four worlds, only one of which is visible. It is then made evident that his parts and members upon the material plane are, by analogy, hierarchies and intelligences in the higher worlds. Here, again, the law of interpenetration is evidenced. Although within man is the entire universe (the 43 spheres interpenetrating D 10), he is ignorant of its existence because he cannot exercise control over that which is superior to or greater than himself. Nevertheless, all these higher spheres exercise control over him, as his functions and activities demonstrate. If they did not, he would be an inert mass of substance. Death is merely the result of deflecting the life impulses of the higher rings away from the lower body.

(130) The 3 (spirit, mind, and soul) descend into the 4 (the world), the sum being the 7, or the mystic nature of man, consisting of a threefold spiritual body and a fourfold material form. These are symbolized by the cube, which has six surfaces and a mysterious seventh point within. The six surfaces are the directions: north, east, south, west, up, and down; or, front, back, right, left, above, and below; or again, earth, fire, air, water, spirit, and matter. In the midst of these stands the 1, which is the upright figure of man, from whose center in the cube radiate six pyramids. From this comes the great occult axiom: "The center is the father of the directions, the dimensions, and the distances."

(155) The Fifth quality, or the fifth spirit of God among the seven spirits of God, in the divine power of the Father, is the gracious, amiable, blessed, friendly and joyful love.

(6) And so it is on the Mental Plane. "Love and. Hate" are generally regarded as being things diametrically opposed to each other; entirely different; unreconcilable. But we apply the Principle of Polarity; we find that there is no such thing as Absolute Love or Absolute Hate, as distinguished from each other. The two are merely terms applied to the two poles of the same thing. Beginning at any point of the scale we find "more love," or "less hate," as we ascend the scale; and "more hate" or "less love" as we descend this being true no matter from what point, high or low, we may start. There are degrees of Love and Hate, and there is a middle point where "Like and Dislike" become so faint that it is difficult to distinguish between them. Courage and Fear come under the same rule. The Pairs of Opposites exist everywhere. Where you find one thing you find its opposite-the two poles.

(3) He is Vitality and Mentality and Essentiality. So then: Essentiality constantly includes its Vitality and Mentality, and {Life has} Vitality includes {non-} Substantiality and Mentality; Mentality includes Life and Essentiality. And the three are one, although individually they are three."

(17) The first species, then, of the different kinds of questions, which are three, has been exhibited - I mean that, in which the essence being known, some one of its powers or properties is unknown. The second variety of propositions was that in which we all know the powers and properties, but do not know the essence; as, for example, in what part of the body is the principal faculty of the soul.

(1) In the Secret Doctrine of the Rosicrucians, we find the following Fourth Aphorism: The Fourth Aphorism IV. The One becomes Many. The Unity becomes Diversity. The Identical becomes Variety. Yet the Many remains One; the Diversity remains Unity; and the Variety remains Identical .