f psychology who have followed the modern trend of thought
along the lines of mental phenomena are struck by the persistence of the
dual-mind idea which has manifested itself so strongly during the past
ten or fifteen years, and which has given rise to a number of plausible
theories regarding the nature and constitution of these "two minds." The
late Thomson J. Hudson attained great popularity in 1893 by advancing
his well-known theory of the "objective and subjective minds" which he
held existed in every individual. Other writers have attracted almost
equal attention by the theories regarding the "conscious and
subconscious minds"; the "voluntary and involuntary minds"; "the active
and passive minds," etc., etc. The theories of the various writers
differ from each other, but there remains the underlying principle of
"the duality of mind."

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 t