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If someone thinks they can use the Wisdom of The Kybalion to "make gold" they are clearly not understanding it.
The Kybalion can be purchased for for a very small sum, or you can read it for free at the web link. There is nowhere to send money. There are no phone banks, not even a P.O. Box. There are not PACs, no churches, no satellite ministries. The cost is minuscule and the rewards are tremendous, but there is no material wealth transfer between humans in either direction going on with it. It is not about making money (for either the initiate or the teacher), in the way that sucker-bait schemes such as religion or real estate with little or no money down are.
The Kybalion provides a way to understand the ALL, and know the principals that underlie all phenomena and existence, such as CORRESPONDENCE, RHYTHM, POLARITY, VIBRATION, in a way that makes sense of it, but does not substitute for, nor interfere with, scientific empiricism in any way.
Now my own personal take on the Kybalion is it provides a systematic, comprehensive exposition of Kant's categories of the phenomenal world. You can also read Kant's "Critique of Pure Reason" free online, or buy in inexpensive paperback. However, I think the Kybalion is a much less grueling and much faster way to come to the same Understanding. Reading Kant is like reading the manuel to a coffee machine, where making coffee is described in 42 steps that fill 10 pages of text. Reading The Kybalion is like WATCHING someone make coffee and UNDERSTANDING the process without all the explicit verbosity. Either way you can make coffee when you are done. And in neither case do you have to send in money.
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from Kant's Transcendental Doctrine of the Elements (section on Transcendental Aesthetic)
IN whatever manner and by whatever means a mode of knowledge may relate to objects, intuition is that through which it is in immediate relation to them, and to which all thought as a means is directed. But intuition takes place only in so far as the object is given to us. This again is only possible, to man at least, in so far as the mind is affected in a certain way. The capacity (receptivity) for receiving representations through the mode in which we are affected by objects, is entitled sensibility. Objects are given to us by means of sensibility, and it alone yields us intuitions; they are thought through the understanding, and from the understanding arise concepts. But all thought must, directly or indirectly, by way of certain characters relate ultimately to intuitions, and therefore, with us, to sensibility, because in no other way can an object be given to us. The effect of an object upon the faculty of representation, so far as we are affected by it, is sensation. That intuition which is in relation to the object through sensation, is entitled empirical. The undetermined object of an empirical intuition is entitled appearance.
That in the appearance which corresponds to sensation I term its matter; but that which so determines the manifold of appearance that it allows of being ordered in certain relations, I term the form of appearance. That in which alone the sensations can be posited and ordered in a certain form, cannot itself be sensation; and therefore, while the matter of all appearance is given to us a posteriori only, its form must lie ready for the sensations a priori in the mind, and so must allow of being considered apart from all sensation. I term all representations pure (in the transcendental sense) in which there is nothing that belongs to sensation. The pure form of sensible intuitions in general, in which all the manifold of intuition is intuited in certain relations, must be found in the mind a priori. This pure form of sensibility may also itself be called pure intuition. Thus, if I take away from the representation of a body that which the understanding thinks in regard to it, substance, force, divisibility, etc. , and likewise what belongs to sensation, impenetrability, hardness, colour, etc. , something still remains over from this empirical intuition, namely, extension and figure. These belong to pure intuition, which, even without any actual object of the senses or of sensation, exists in the mind a priori as a mere form of sensibility.
The science of all principles of a priori sensibility I call transcendental aesthetic.
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