(4) I am conveyed by it along with Rā. I am conveyed by it like the Kaf

(12) I am Rā, who proceedeth from Nu, and my soul is divine. I am he who produceth food, but I execrate what is wrong

(1) I am a Soul. I am Rā who proceedeth from Nu, and my soul is divine. I am he who produceth food, but I execrate what is wrong and look not upon it

(26) I see Râ, when he is born from Yesterday, at the dugs of the Mehurit cows? His course is my course, and conversely mine is his

(2) I am Râ himself, I am not to be ignored, I am not to be molested

(13) The student of Psychic Phenomena is aware of the wonderful phenomena classified under the head of Telepathy; Thought Transference; Mental Influence; Suggestion; Hypnotism, etc. Many have sought for an explanation of these varied phases of phenomena under the theories of the various "dual mind" teachers. And in a measure they are right, for there is clearly a manifestation of two distinct phases of mental activity. But if such students will consider these "dual minds" in the light of the Hermetic Teachings regarding Vibrations and Mental Gender, they will see that the long sought for key is at hand.

(19) We shall not enter into an extended discussion of, or description of, the varied phenomena of mental influence or psychic activity. There are many books, many of them quite good, which have been written and published on this subject of late years. The main facts stated in these various books are correct, although the several writers have attempted to explain the phenomena by various pet theories of their own. The student may acquaint himself with these matters, and by using the theory of Mental Gender he will be able to bring order out of the chaos of conflicting theory and teachings, and may, moreover, readily make himself a master of the subject if he be so inclined. The purpose of this work is not to give an extended account of psychic phenomena but rather to give to the student a master-key whereby He may unlock the many doors leading into the parts of the Temple of Knowledge which he may wish to explore. We feel that in this consideration of the teachings of The Kybalion, one may find an explanation which will serve to clear away many perplexing difficulties--a key that will unlock many doors. What is the use of going into detail regarding all of the many features of psychic phenomena and mental science, provided we place in the hands of the student the means whereby he may acquaint himself fully regarding any phase of the subject which may interest him. With the aid of The Kybalion one may go through any occult library anew, the old Light from Egypt illuminating many dark pages, and obscure subjects. That is the purpose of this book. We do not come expounding a new philosophy, but rather furnishing the outlines of a great world-old teaching which will make clear the teachings of others-which will serve as a Great Reconciler of differing: theories, and opposing doctrines.

(17) Thou presentest thyself at thy place as Râ, as thou risest from the Horizon

(6) Rā was speaking with Amhauf, and a blindness came upon him

(51) Passing on to the Plane of Mind, we find that many of the discoveries of modern psychology tend to verify the Rosicrucian theory also. Modern psychologists are devoting much time and space to their presentations of the various theories and discussions of that "other mind" which they variously call the "subjective mind," the "subconscious mind," the "subliminal mind," etc., etc. In all of their theories, however, one point stands out prominently, i.e., the point that this "other mind" is subject to stimulating influences from the "conscious" or "objective" mind, and after being so subjected to the influence of stimulus of the latter the "other mind" becomes fertile and produces a wealth of ideas, thoughts, and actions. But so far none of the psychologists have even attempted to explain the nature of the influence or stimulus of the one mind upon the other. And here is where the Rosicrucian teachings are much needed, for the Rosicrucian recognizes and realizes at once the fact that the "other mind" is feminine, and the stimulating mind is masculine, and that the process is clearly one of fertilization followed by mental conception and generation.

(2) I am Râ coming forth from the horizon against his adversary, who shall not be delivered from me

(4) O Rā, in that thy name of Rā, since thou openest the secrets of the Ammehit, which gladdeneth the hearts of the Divine Circle: do thou then give me my heart. I am a powerful Chu, let thy soundness be my soundness, and the soundness of thy limbs be the soundness of my limbs

(3) I am come as a messenger of Rā, to make fast Maāt upon the Arm, for the dawning of Neith at Ment’ait, and for restoring the Eye to him who taketh the reckoning thereof

(81) In fine, outward actions are guides Sometimes the guide is true, sometimes false, Sometimes a help, and at other times a hindrance. O Lord, grant, in answer to my prayers, discernment, That I may know such false signs from the true! Know you how discernment accrues to the sense? 'Tis when sense "sees by the light of Allah." If effects are obscure, still causes testify; Kindred, for instance, shows that there is love. But he to whom God's light is the guide

(13) I am Rā, who protecteth himself, and no evil things can overthrow me

(15) In conclusion, it should be called to the attention of the student that the average man "consciouses" only on some of the lower subplanes and subdivisions of The Plane of Human Consciousness; and that there are wonderful regions within that great plane awaiting the exploration of the wise of the race, and the generations of the distant future. The wise of the race are not waiting for the centuries-long slow evolution of the bulk of the race, but are taking the "short cut" to the higher sub-planes by means of careful training along the lines indicated by capable teachers who have demonstrated the virtue and value of the methods which have been known to and taught by the advanced occultists for thousands of years, the Rosicrucian Teachings being splendid examples of such achievements.

(48) To be said, when Râ sets in the Land of Life; with hands bent downward

(44) O now, when the Bardo of the Reality upon me is dawning, Abandoning all awe, fear, and terror of all [phenomena], May I recognize whatever appeareth as being mine own thought-forms, May I know them to be apparitions in the Intermediate State; [It hath been said], 'There arriveth a time when the chief turning-point is reached; Fear not the bands of the Peaceful and Wrathful, Who are thine own thought- forms'.

(3) O nobly-born, if thou dost not now recognize thine own thought-forms, whatever of meditation or of devotions thou mayst have performed while in the human world — if thou hast not met with this present teaching — the lights will daunt thee, the sounds will awe thee, and the rays will terrify thee. Shouldst thou not know this all-important key to the teachings — not being able to recognize the sounds, lights, and rays — thou wilt have to wander in the Sangsara.

(4) My head is that of Rā and I am summed up as Tmu: Four times the arm’s length of Rā: four times the width of the world