(49) A writer on the subject has said of this particular point: "In addition to the changing of one's own mental states by the operation of the art of Polarization, the principle may be extended so as to embrace the phenomena of the influence of one mind over that of another, of which so much has been written and taught of late years. When it is understood that Mental Induction is possible, that is that mental states may be produced by 'induction' from those of other persons, then we can see how readily a certain rate of mental vibrations, or polarization of a certain mental state, may be communicated from one person to another, and the polarity of the second person be changed accordingly. It is along these lines that many excellent results of 'mental treatment' are obtained, though the practitioner may not understand the nature of the principle he is using. For instance, a person is 'blue,' melancholy, depressed in spirits, and full of fear. A mental scientist bringing his own mind up to the desired vibration, by means of his own will which thus produces the desired polarization in his own case, then by induction communicates these polarized vibrations to the mind of the patient, the result being that the patient's emotional states are converted from the negative polarization to the positive. A knowledge of the existence of this great occult principle will enable the occultist to better understand his own mental states, and those of other people. He will see that these states are all matters of degree, and seeing thus he will be able to raise or lower his mental and emotional vibrations at will—to change his mental poles, and thus be a master of his emotions instead of being a slave to them. And by his knowledge he will be able to aid his fellow men intelligently, and by appropriate methods change their mental and emotional polarization when the same is desirable." In concluding our consideration of the Principle of Polarity, we ask the student to study carefully the following words written by one who has a knowledge of the great subject of Balance, the art of which consists in finding the Centre between the Two Extremes, and thus maintaining a Poise and Balance which is undisturbed by any mental or emotional storm. This writer says: "Poise is Power. Poise results from Balance. Balance is secured by adjusting and maintaining the Centre between the Poles of the Pairs of Opposites. By Balanced Poise the Master neutralizes Polarity and Rhythm, by resolving them into Unity. In the Heart of the Storm is Peace. In the Centre of Life there is Poise and Power. Seek it ever, O Neophyte—for in it thou shalt find thyself. The foregoing sentences compose the substance of an ancient arcane aphorism, in which is contained the seed thought generated in the centuries of thought and experience of the arcane teachers. Do not pass it by because of its simplicity. Poised balance is the aim and goal of the arcane initiates. It is the secret of mastery. There is always a centre of everything. But the centre exists only because of the existence of the circumference. There is always a point or poise between the poles of every pair of opposites. But that point exists only because the extremes exist. And in the central point is always found the power of the whole event or thing. In the centre of gravity of the earth one would be able to remain in a position of perfect poise, unsupported except by the concentrated gravity of the whole earth. So nicely poised that a mere effort of the will would exert sufficient energy to propel him in any desired direction. The power of the opposites are concentrated at the central point. There all power is to be found, and there only. The axiom 'Action and Reaction are equal' indicates a central point in which lies the true lever which will move the whole. At the centre one is able to use action and reaction without being subject to either. The initiate strives to attain the state of equilibrium and absolute poise. He yearns to master the art of traversing the razor-edge of Life, balancing himself perfectly, like the trained mental athlete that he is, by means of the balancing-pole of the Opposites which he has firmly grasped. Pitting the Opposites one against the other—balancing law by law—the Master traverses the slender tightrope thread which separates the world of desire from the world of will. O Neophyte, in the Centre of Life shalt thou indeed find Poise and Power. In the Heart of the Storm shalt thou find Peace. In the Centre of the Cosmos shalt thou find THYSELF. He who finds the Centre of Himself, finds the Centre of the Cosmos. For, at the last, they are ONE!" The student when confronted with questions and problems in which a choice is difficult by reason of the strong activity of both extremes of polarization—of both of the Pair of Opposites, is advised to seek out the Centre between the two opposing poles, and to stand firmly there, feeling assured that there, and there only is the place of peace, poise and power. In the one word "BALANCE" there is to be found the Secret of many, or most of the perplexing questions of Life. Seek ever, Poise and Balance, and you will have Power and Peace! The further the student penetrates in his investigations along the lines of the physical, the mental, and the spiritual, the more will he become convinced of the truth of the ancient occult axiom that "Everything has its Opposite, which is the other pole of its manifestation." VII. The Principle of Sex The Principle of Sex manifests in the universal presence of sex distinction and activity which is apparent in all the manifested world, from its highest to its lowest manifestations. The spirit of this principle was expressed in the ancient occult axiom: "Sex is omnipresent and all-pervasive in the universe. All creation is generation, and all generation proceeds from Sex." All deep students of occultism, and many students of modern science, perceive the truth of the Rosicrucian ancient doctrine that Sex is all-pervasive, all-present, and is the cause of all creation, for creation always results from generation, and generation proceeds from sex-activity. There is Sex manifested in everything—the masculine and feminine principles are ever at work in the universe. This not only on the physical plane of being, but also on the mental and spiritual planes of being. On the physical plane Sex manifests physical generation; on the mental plane it manifests mental generation; and on the spiritual plane it manifests spiritual generation. An understanding of the Cosmic Principle of Sex will give one a clear insight into many subjects which have proved perplexing to the majority of thinkers.

(10) Not only may the mental states, etc., of one's self be changed or transmuted by Hermetic Methods; but also the states of others may be, and are, constantly transmuted in the same way, usually unconsciously, but often consciously by some understanding the laws and principles, in cases where the people affected are not informed of the principles of self-protection. And more than this, as many students and practitioners of modern mental science know, every material condition depending upon the minds of other people may be changed or transmuted in accordance with the earnest desire, will, and "treatments" of person desiring changed conditions of life. The public are so generally informed regarding these things at present, that we do not deem it necessary to mention the same at length, our purpose at this point being merely to show the Hermetic Principle and Art underlying all of these various forms of practice, good and evil, for the force can be used in opposite directions according to the Hermetic Principles of Polarity.

(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.

(9) The student and practitioner of Mental Transmutation works among the Mental Plane, transmuting mental conditions, states, etc., into others, according to various formulas, more or less efficacious. The various "treatments," "affirmations," "denials" etc., of the schools of mental science are but formulas, often quite imperfect and unscientific, of The Hermetic Art. The majority of modern practitioners are quite ignorant compared to the ancient masters, for they lack the fundamental knowledge upon which the work is based.

(20) Manjusri asked: “Is it an illness of the body or of the mind?”

Vimalakirti replied: “It is not an illness of the body, for it is beyond body and it is not that of the mind, for the mind is like an illusion.”

(52) Disease is unnatural, and is evidence that there is a maladjustment within or between organs or tissues. Permanent health cannot be regained until harmony is restored. The outstanding virtue of Hermetic medicine was its recognition of spiritual and psychophysical derangements as being largely responsible for the condition which is called physical disease. Suggestive therapy was used with marked success by the priest-physicians of the ancient world. Among the-American Indians, the Shamans--or "Medicine Men"--dispelled sickness with the aid of mysterious dances, invocations, and charms. The fact that in spite of their ignorance of modern methods of medical treatment these sorcerers effected innumerable cures, is well worthy of consideration.

(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.

(1) There are many other contentious innovations also, which may be the subject of wonder. But some one may justly be astonished at the contrariety of opinions produced by admitting either that the truth of divination is with enchanters, the whole of which subsists in mere appearances alone, but has no real existence; or that it is with those who are incited by passion or disease, since every thing which they have the boldness to utter is fraudulently asserted. For what principle of truth, or what auxiliary of intelligence, either smaller or greater, can there be in those who are thus insane? It is necessary, however, not to receive truth of such a kind as that which may be fortuitous; for this, it is said, may happen to those that are rashly borne along. Nor must such truth be admitted as that which subsists between agents and patients, when they are concordantly homologous with each other; for truth of this kind is present with the senses and imaginations of animals.

(17) This procedure, if approved, will entail a distinction between psychic and bodily qualities, the latter belonging specifically to body.

If we decide to refer all souls to the higher, we are still at liberty to perform for Sensible qualities a division founded upon the senses themselves- the eyes, the ears, touch, taste, smell; and if we are to look for further differences, colours may be subdivided according to varieties of vision, sounds according to varieties of hearing, and so with the other senses: sounds may also be classified qualitatively as sweet, harsh, soft.

Here a difficulty may be raised: we divide the varieties of Substance and their functions and activities, fair or foul or indeed of any kind whatsoever, on the basis of Quality, Quantity rarely, if ever, entering into the differences which produce species; Quantity, again, we divide in accordance with qualities of its own: how then are we to divide Quality itself into species? what differences are we to employ, and from what genus shall we take them? To take them from Quality itself would be no less absurd than setting up substances as differences of substances.

How, then, are we to distinguish black from white? how differentiate colours in general from tastes and tangible qualities? By the variety of sense-organs? Then there will be no difference in the objects themselves.

But, waiving this objection, how deal with qualities perceived by the same sense-organ? We may be told that some colours integrate, others disintegrate the vision, that some tastes integrate, others disintegrate the tongue: we reply that, first, it is the actual experiences that we are discussing and it is to these that the notions of integration and disintegration must be applied; secondly, a means of differentiating these experiences has not been offered.

It may be suggested that we divide them by their powers, and this suggestion is so far reasonable that we may well agree to divide the non-sensuous qualities, the sciences for example, on this basis; but we see no reason for resorting to their effects for the division of qualities sensuous. Even if we divide the sciences by their powers, founding our division of their processes upon the faculties of the mind, we can only grasp their differences in a rational manner if we look not only to their subject-matter but also to their Reason-Principles.

But, granted that we may divide the arts by their Reason-Principles and theorems, this method will hardly apply to embodied qualities. Even in the arts themselves an explanation would be required for the differences between the Reason-Principles themselves. Besides, we have no difficulty in seeing that white differs from black; to account for this difference is the purpose of our enquiry.

(2) The student of the Hermetic Philosophy is tempted to smile when he reads and hears of these many "new theories" regarding the duality of mind, each school adhering tenaciously to its own pet theories, and each claiming to have "discovered the truth." The student turns back the pages of occult history, and away back in the dim beginnings of occult teachings he finds references to the ancient Hermetic doctrine of the Principle of Gender on the Mental Plane-the manifestation of Mental Gender. And examining further he finds that the ancient philosophy took cognizance of the phenomenon of the "dual mind," and accounted for it by the theory of Mental Gender. This idea of Mental Gender may be explained in a few words to students who are familiar with the modern theories just alluded to. The Masculine Principle of Mind corresponds to the so-called Objective Mind; Conscious Mind; Voluntary Mind; Active Mind, etc. And the Feminine Principle of Mind corresponds to the so-called Subjective Mind; Sub-conscious Mind; Involuntary Mind; Passive Mind, etc. Of course the Hermetic Teachings do not agree with the many modern theories regarding the nature of the two phases of mind, nor does it admit many of the facts claimed for the two respective aspects--some of the said theories and claims being very far-fetched and incapable of standing the test of experiment and demonstration. We point to the phases of agreement merely for the purpose of helping the student to assimilate his previously acquired knowledge with the teachings of the Hermetic Philosophy. Students of Hudson will notice the statement at the beginning of his second chapter of "The Law of Psychic Phenomena," that: "The mystic jargon of the Hermetic philosophers discloses the same general idea" i.e., the duality of mind. If Dr. Hudson had taken the time and trouble to decipher a little of "the mystic jargon of the Hermetic Philosophy," he might have received much light upon the subject of "the dual mind"--but then, perhaps, his most interesting work might not have been written. Let us now consider the Hermetic Teachings regarding Mental Gender.

(51) The philosophers of all ages have taught that the visible universe was but a fractional part of the whole, and that by analogy the physical body of man is in reality the least important part of his composite constitution. Most of the medical systems of today almost entirely ignore the superphysical man. They pay but scant attention to causes, and concentrate their efforts on ameliorating effects. Paracelsus, noting the same proclivity on the part of physicians during his day, aptly remarked: "There is a great difference between the power that removes the invisible causes of disease, and which is Magic, and that which causes merely external effects [to] disappear, and which is Physic, Sorcery, and Quackery." (Translated by Franz Hartmann.)

(8) But students and Hermetists of lesser degree than Masters--the Initiates and Teachers--are able to freely work along the Mental Plane, in Mental Transmutation. In fact all that we call "psychic phenomena,"; "mental influence"; "mental science"; "new-thought phenomena," etc., operates along the same general lines, for there is but one principle involved, no matter by what name the phenomena be called.

(23) O nobly-born, thou art actually endowed with the power of miraculous action, which is not, however, the fruit of any samadhi, but a power come to thee naturally; and, therefore, it is of the nature of karmic power. Thou art able in a moment to traverse the four continents round about Mr. Meru. Or thou canst instantaneously arrive in whatever place thou wishest ; thou hast the power of reaching there within the time which a man taketh to bend, or to stretch forth his hand. These various powers of illusion and of shape-shifting desire not, desire not.

(15) While all the Mysteries recognized the heart as the center of spiritual consciousness, they often purposely ignored this concept and used the heart in its exoteric sense as the symbol of the emotional nature, In this arrangement the generative center represented the physical body, the heart the emotional body, and the brain the mental body. The brain represented the superior sphere, but after the initiates had passed through the lower degrees they were instructed that the brain was the proxy of the spiritual flame dwelling in the innermost recesses of the heart. The student of esotericism discovers ere long that the ancients often resorted to various blinds to conceal the true interpretations of their Mysteries. The substitution of the brain for the heart was one of these blinds.

(42) The spirit citeth the physicians to come before this looking-glass; especially anatomists and dissectors of men, who by their anatomy would learn the birth and rising or springing up of man's life, and who have murdered many innocent men, against the right and law of God and of nature, hoping thereby to find out the wonderful proportion, harmony and form of nature, that they might thereby be useful in restoring the health of others.

(1) If, therefore, true divination was a solution of the divine part of the soul from the other parts of it, or if it was a separation of intellect, or a certain extension of it; or if it was a vehemence and extension of energy or passion, or an acuteness and motion of dianoia, or a fervour of intellect; then, since all such like particulars are excited by our soul, enthusiasm might be reasonably supposed to be the offspring of the soul. If, however, the body, on account of certain temperaments, whether they are such as are melancholic, or any other, or, to speak more particularly, on account of heat, or cold, or moisture, or a certain specific quality of these, or the mixture or temperature of these in a certain proportion, or the pneumatic part of the soul, or the more and the less of these; if any one of these is established as the cause of enthusiastic alienation, in this case, the alienation will be a corporeal passion, and will be excited by physical motions. But if its excitation originates from both the soul and the body, so far as these coalesce with each other, a motion of this kind will be common to the animal [produced by the union of the two]. The enthusiastic energy, however, is not the work either of the body or the soul, or of both conjoined. For these do not contain in themselves a certain cause of divine alienation, nor are things of a more excellent nature adapted to be generated by such as are less excellent.

(10) The belief that nearly all diseases have their origin in the invisible nature of man (the Astrum) is a fundamental precept of Hermetic medicine, for while Hermetists in no way disregarded the physical body, they believed that man's material constitution was an emanation from, or an objectification of, his invisible spiritual principles. A brief, but it is believed fairly comprehensive, résumé of the Hermetic principles of Paracelsus follows.

(53) The "other mind" of the human individual may be regarded as a mental womb-in fact the ancients so styled it—in which is generated a wealth of mental offspring. It is a mine of latent possibilities of generation—the generation of mental progeny of all sorts and kinds. Its powers of mental generative energy are enormous. But it does not generate except under the stimulus of the "conscious mind" of its owner, or some other individual. The phenomena of Suggestion and Hypnotism are explainable under the Rosicrucian Theory of Mental Sex. A writer on this subject has said: "Suggestion and Hypnotism operate in the same way, viz., by the Masculine Principle projecting its vibrations toward the Feminine Principle in the mind of the other person, the latter taking the seed-thought and allowing it to develop into maturity when it is born on the plane of consciousness. The Masculine Principle in the mind of the person giving the suggestion directs a vibratory current toward the Feminine Principle in the mind of the person who is the object of the suggestions, and the latter accepts it according to natural laws, unless the will interposes an objection. The seed-thought thus lodged in the mind of the other person grows and develops and in time is regarded as the rightful mental offspring of the person, whereas it is really like the cuckoo's egg placed in the nest of the sparrow; and like the offspring of the cuckoo, it destroys the rightful offspring of the owner of the nest. The proper method is for the Masculine and Feminine Principles in the mind of a person to co-ordinate and to act harmoniously in conjunction with each other. But unfortunately the Masculine Principle in the mind of the average person is too lazy to act—the activities of the Will too slight—the consequence being that such persons are ruled almost entirely by the minds and wills of other persons, whom they allow to do their thinking and willing for them. The majority of persons are but mere shadows and echoes of other persons having stronger wills and minds than themselves. The strong men and women of the world invariably manifest the Masculine Principle of Will, and their strength depends materially upon this fact. Instead of living by the impressions made upon their minds by others, they dominate their own minds by means of their own will, obtaining the kind of thoughts desired; and moreover they dominate the minds of others, likewise, in the same manner. Look at the strong people, see how they manage to implant their seed-thoughts in the minds of the masses of the people, thus causing the latter to think thoughts in accordance with the desires and wills of the strong individuals. This is why the masses of the people are such sheeplike creatures, never originating an idea of their own, nor using their own powers of mental activity. The manifestation of Mental Sex may be noticed all around us in our daily life. The magnetic persons are those who are able to use the Masculine Mental Principle in the direction of impressing their ideas upon others. The actor who makes people weep or cry as he wills is employing this principle, more or less unconsciously. So is the successful orator, statesman, preacher, writer, or other person who is before the public. The peculiar influence exerted by Mme persons over others is explainable in this way— the operation of Mental Sex activity in the form of vibratory mental currents. Here we may find the secret of personal magnetism, personal influence, fascination, etc." The Principle of Sex manifests and operates also on the Spiritual Plane of being, according to its characteristic principles, and its results are spiritual generation and regeneration. We regret that we are not permitted to go deeply into this phase of the subject in this book, but a detailed consideration of the operation of Sex on this high plane would be contrary to the interests of the best in occultism, and would invite a misuse of power on the part of unprincipled persons who fail to understand the evil consequences to themselves coming as a reaction following actions of this kind. The true student, however, by using his power of reasoning by analogy, doubtless will be able to work out some of the problems concerned with the phase of the question thus mentioned. Such will find the secret in the old axiom: "As above, so below; as below, so above." The further the student penetrates in his investigations along the lines of the physical, the mental, and the spiritual, the more will he become convinced of the truth of the ancient occult axiom that "Sex is omnipresent and all-pervasive in the universe. All creation is generation, and all generation proceeds from Sex." Finis

(48) The understanding of the Principle of Polarity enables the occultist to transmute one mental state into another, along the lines of Polarization. Things belonging to different classes cannot be transmuted into each other, but the opposing poles of the same thing may be so changed—that is, may have a change in their polarity effected and thus be transmuted one into the other. Thus, love can never become east or west, or red or violet; but love may be changed into hate, or hate into love, by a shifting of polarity. Courage may be transmuted into fear, or fear into courage; hard may be changed into soft, dull into sharp, hot into cold, and so on, the transmutation always being between things of the same kind. The fearful man may shift his polarity and by thus changing his emotional vibrations may become filled with courage. Likewise, the slothful man may shift his polarity into activity and energetic action. The key lies in the fact that in this process of transmutation there is not an actual change of one thing into another distinct thing, but rather a shifting of the centre of polar force from one extreme of the scale to the other, just as one would shift the carriage of his typewriter from 1 to 70, or change the focus of an opera glass.

(3) O'er whatsoever souls the Mind doth, then, preside, to these it showeth its own light, by acting counter to their prepossessions, just as a good physician doth upon the body prepossessed by sickness, pain inflict, burning or lancing it for sake of health. In just the selfsame way the Mind inflicteth pain on the soul, to rescue it from pleasure, whence comes its every ill. The great ill of the soul is godlessness; then followeth fancy for all evil things and nothing good. So, then, Mind counteracting it doth work good on the soul, as the physician health upon the body.