(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

(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.

(22) When the psychical nature takes on the form of the spiritual intelligence, by reflecting it, then the Self becomes conscious of its own spiritual intelligence.

(20) If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. You have become psychic, since you have received the substance of the formed. If you cast out the smallest part of this, so that you do not acquire again a human part - but you have accepted for yourself the animal thought and likeness - you have become fleshly, since you have taken on animal nature. For (if) it is difficult to find a psychical man, how much more so to find the Lord?

(6) Thought-earth is the Heavenly Heart of the middle house (intuition). Spirit-fire is used for effecting, thought-earth for substance, and seed-water for the foundation. Ordinary men make their bodies through thoughts. The body is not only the 7 ft. tall outer body. In the body is the anima. The anima, having produced consciousness, adheres to it. Consciousness depends for its origin on the anima. The anima is feminine (yi i), the substance of consciousness. As long as this consciousness is not interrupted, it continues to beget from generation to generation, and the changes of form of the anima and the transformations of substance are unceasing.

(6) The spiritual substance is a single thing and a single representation, and its weakness is the determination in many forms. As for the substance of the psychics, its determination is double, since it has the knowledge and the confession of the exalted one, and it is not inclined to evil, because of the inclination of the thought. As for the material substance, its way is different and in many forms, and it was a weakness which existed in many types of inclination.

(10) As man progresses in the scale of Self Consciousness, however, he finds himself gradually detaching his sense of the Self from its sheaths and working tools. He begins to realize that there is an "I Am" within his being, to which all the feelings, the emotions, the desires, and even the thoughts and ideas, are but incidents. In this high stage he perceives himself to be an "I Am" surrounded by his mental and emotional tools and belongings—a Sun surrounded by its whirling worlds and activities. He realizes that the Ego is not only superior to the body, but also to the "mind" and feelings; and he learns now only how to master and intelligently use his body, but also how to intelligently master and use his Intellect and his Emotions.

(48) The Plane of the Human Passing from the Plane of Animal Consciousness to that of the Plane of Human Consciousness, we soon become cognizant of the presence of a new element of consciousness. This element is known as "Self Consciousness," or the consciousness which enables Man to say, knowingly, of himself "I am I"—to identify himself as the Thinker, apart from the thoughts; the Actor apart from the action; the Feeler, apart from the feelings; the Willer, apart from the voluntary activities; the Conscious Subject, apart from the phenomena of the senses. It is true that in the primitive forms of human life this new consciousness exists but as a faint dawn, but it is latent there; and as the ascent of Man progresses this new conscious flames out in higher and still higher forms. What this new element of Self-Consciousness is, we shall see presently.

(18) The movements of the psychic nature are perpetually objects of perception, since the Spiritual Man, who is the lord of them, remains unchanging.

(13) In short, on each and every plane of Life, physical, mental, or spiritual there is found present and active the Universal Principle of Sex, in some of its phases and forms. Sex cannot be escaped in Nature—the Universe is Bi-Sexual, and all Creation, on every plane, is caused by Sex and Sex only. A full understanding of this important fact would revolutionize the conceptions of modern science, and render practicable many important ideas which now exist merely as dreams in the minds of the advanced scientists. To those who cannot see this plainly, we would say: It is admitted that all physical and mental phenomena depend for activity upon the Law of Attraction. When it is discovered that the law of Attraction proceeds along the lines of Sex, and Sex alone, then it is seen that all activity is Sex-Activity.

(7) It remains to notice the theory of the one Causing-Principle alleged to interweave everything with everything else, to make things into a chain, to determine the nature and condition of each phenomenon- a Principle which, acting through seminal Reason-Forms- Logoi Spermatikoi- elaborates all that exists and happens.

The doctrine is close to that which makes the Soul of the Universe the source and cause of all condition and of all movement whether without or- supposing that we are allowed as individuals some little power towards personal act- within ourselves.

But it is the theory of the most rigid and universal Necessity: all the causative forces enter into the system, and so every several phenomenon rises necessarily; where nothing escapes Destiny, nothing has power to check or to change. Such forces beating upon us, as it were, from one general cause leave us no resource but to go where they drive. All our ideas will be determined by a chain of previous causes; our doings will be determined by those ideas; personal action becomes a mere word. That we are the agents does not save our freedom when our action is prescribed by those causes; we have precisely what belongs to everything that lives, to infants guided by blind impulses, to lunatics; all these act; why, even fire acts; there is act in everything that follows the plan of its being, servilely.

No one that sees the implications of this theory can hesitate: unable to halt at such a determinant principle, we seek for other explanations of our action.

(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.

(6) The man who has subdued the mind and is full of peace experiences the Supreme Self under all conditions in heat and cold, pleasure and pain, honour and dishonour. (The mind of such a man experiences the Self under all conditions).

(8) And towards the Intellectual-Principle what is our relation? By this I mean, not that faculty in the soul which is one of the emanations from the Intellectual-Principle, but The Intellectual-Principle itself .

This also we possess as the summit of our being. And we have It either as common to all or as our own immediate possession: or again we may possess It in both degrees, that is in common, since It is indivisible- one, everywhere and always Its entire self- and severally in that each personality possesses It entire in the First-Soul .

Hence we possess the Ideal-Forms also after two modes: in the Soul, as it were unrolled and separate; in the Intellectual-Principle, concentrated, one.

And how do we possess the Divinity?

In that the Divinity is contained in the Intellectual-Principle and Authentic-Existence; and We come third in order after these two, for the We is constituted by a union of the supreme, the undivided Soul- we read- and that Soul which is divided among bodies. For, note, we inevitably think of the Soul, though one undivided in the All, as being present to bodies in division: in so far as any bodies are Animates, the Soul has given itself to each of the separate material masses; or rather it appears to be present in the bodies by the fact that it shines into them: it makes them living beings not by merging into body but by giving forth, without any change in itself, images or likenesses of itself like one face caught by many mirrors.

The first of these images is Sense-Perception seated in the Couplement; and from this downwards all the successive images are to be recognized as phases of the Soul in lessening succession from one another, until the series ends in the faculties of generation and growth and of all production of offspring- offspring efficient in its turn, in contradistinction to the engendering Soul which produces by mere inclination towards what it fashions.

(41) When the perturbations of the psychic nature have all been stilled, then the consciousness, like a pure crystal, takes the colour of what it rests on, whether that be the perceiver, perceiving, or the thing perceived.

(2) Enough on that point: we come now to the question of memory of the personality?

There will not even be memory of the personality; no thought that the contemplator is the self- Socrates, for example- or that it is Intellect or Soul. In this connection it should be borne in mind that, in contemplative vision, especially when it is vivid, we are not at the time aware of our own personality; we are in possession of ourselves but the activity is towards the object of vision with which the thinker becomes identified; he has made himself over as matter to be shaped; he takes ideal form under the action of the vision while remaining, potentially, himself. This means that he is actively himself when he has intellection of nothing.

Or, if he is himself , he is empty of all: if, on the contrary, he is himself in such a way as to be identified with what is all, then by the act of self-intellection he has the simultaneous intellection of all: in such a case self-intuition by personal activity brings the intellection, not merely of the self, but also of the total therein embraced; and similarly the intuition of the total of things brings that of the personal self as included among all.

But such a process would appear to introduce into the Intellectual that element of change against which we ourselves have only now been protesting?

The answer is that, while unchangeable identity is essential to the Intellectual-Principle, the soul, lying so to speak on the borders of the Intellectual Realm, is amenable to change; it has, for example, its inward advance, and obviously anything that attains position near to something motionless does so by a change directed towards that unchanging goal and is not itself motionless in the same degree. Nor is it really change to turn from the self to the constituents of self or from those constituents to the self; and in this case the contemplator is the total; the duality has become unity.

None the less the soul, even in the Intellectual Realm, is under the dispensation of a variety confronting it and a content of its own?

No: once pure in the Intellectual, it too possesses that same unchangeableness: for it possesses identity of essence; when it is in that region it must of necessity enter into oneness with the Intellectual-Principle by the sheer fact of its self-orientation, for by that intention all interval disappears; the soul advances and is taken into unison, and in that association becomes one with the Intellectual-Principle- but not to its own destruction: the two are one, and two. In such a state there is no question of stage and change: the soul, without motion would be intent upon its intellectual act, and in possession, simultaneously, of its self-awareness; for it has become one simultaneous existence with the Supreme.

(3) But it leaves that conjunction; it cannot suffer that unity; it falls in love with its own powers and possessions, and desires to stand apart; it leans outward so to speak: then, it appears to acquire a memory of itself.

In this self-memory a distinction is to be made; the memory dealing with the Intellectual Realm upbears the soul, not to fall; the memory of things here bears it downwards to this universe; the intermediate memory dealing with the heavenly sphere holds it there too; and, in all its memory, the thing it has in mind it is and grows to; for this bearing-in-mind must be either intuition or representation by image: and the imaging in the case of the is not a taking in of something but is vision and condition- so much so, that, in its very sense- sight, it is the lower in the degree in which it penetrates the object. Since its possession of the total of things is not primal but secondary, it does not become all things perfectly ; it is of the boundary order, situated between two regions, and has tendency to both.