,transcriber's ,note3 ,the many inconsistently spelt words in this book 7e4g4 ,samskrit_/,sanskrit7 have been retained as in the original4 ,,esoteric ,,christianity ,,or ,,the ,,lesser ,,mysteries4 ,,by ,,annie ,,besant4 ,,second ,,edition ,the ,theosophical ,publishing ,society4 ,,london ,,and ,,benares4 #aije4 ,in proceeding to the contemplation of the mysteries of knowledge1 we shall adhere to the celebrated and venerable rule of tradition1 commencing from the origin of the universe1 setting forth those points of physical contemplation which are necessary to be premised1 and removing whatever can be an obstacle on the way2 so that the ear may be prepared for the reception of the tradition of the ,gnosis1 the ground being cleared of weeds and fitted for the planting of the vineyard2 for there is a conflict before the conflict1 and mysteries before the mysteries4--,s4 ,clement of ,alexandria4 ,let the specimen suffice to those who have ears4 ,for it is not required to unfold the mystery1 but only to indicate what is sufficient4--,ibid4 ,he that hath ears to hear1 let him hear4--,s4 ,matthew4 ,,foreword4 ,the object of this book is to suggest certain lines of thought as to the deep truths underlying ,christianity1 truths generally overlooked1 and only too often denied4 ,the generous wish to share with all what is precious1 to spread broadcast priceless truths1 to shut out none from the illumination of true knowledge1 has resulted in a zeal without discretion that has vulgarised ,christianity1 and has presented its teachings in a form that often repels the heart and alienates the intellect4 ,the command to preach the ,gospel to every creature#a--though admittedly of doubtful authenticity--has been interpreted as forbidding the teaching of the ,gnosis to a few1 and has apparently erased the less popular saying of the same ,great ,teacher3 ,give not that which is holy unto the dogs1 neither cast ye your pearls before swine4#b ,this spurious sentimentality--which refuses to recognise the obvious inequalities of intelligence and morality1 and thereby reduces the teaching of the highly developed to the level attainable by the least evolved1 sacrificing the higher to the lower in a way that injures both--had no place in the virile common sense of the early ,christians4 ,s4 ,clement of ,alexandria says quite bluntly1 after alluding to the ,mysteries3 ,even now ,i fear1 as it is said1 'to cast the pearls before swine1 lest they tread them underfoot1 and turn and rend us4' ,for it is difficult to exhibit the really pure and transparent words respecting the true ,light to swinish and untrained hearers4#c ,if true knowledge1 the ,gnosis1 is again to form a part of ,christian teachings1 it can only be under the old restrictions1 and the idea of levelling down to the capacities of the least developed must be definitely surrendered4 ,only by teaching above the grasp of the little evolved can the way be opened up for a restoration of arcane knowledge1 and the study of the ,lesser ,mysteries must precede that of the ,greater4 ,the ,greater will never be published through the printing-press2 they can only be given by ,teacher to pupil1 from mouth to ear4 ,but the ,lesser ,mysteries1 the partial unveiling of deep truths1 can even now be restored1 and such a volume as the present is intended to outline these1 and to show the nature of the teachings which have to be mastered4 ,where only hints are given1 quiet meditation on the truths hinted at will cause their outlines to become visible1 and the clearer light obtained by continued meditation will gradually show them more fully4 ,for meditation quiets the lower mind1 ever engaged in thinking about external objects1 and when the lower mind is tranquil then only can it be illuminated by the ,spirit4 ,knowledge of spiritual truths must be thus obtained1 from within and not from without1 from the divine ,spirit whose temple we are#d and not from an external ,teacher4 ,these things are spiritually discerned by that divine indwelling ,spirit1 that mind of ,christ1 whereof speaks the ,great ,apostle1#e and that inner light is shed upon the lower mind4 ,this is the way of the ,divine ,wisdom1 the true ,,theosophy4 ,it is not1 as some think1 a diluted version of ,hinduism1 or ,buddhism1 or ,taoism1 or of any special religion4 ,it is ,esoteric ,christianity as truly as it is ,esoteric ,buddhism1 and belongs equally to all religions1 exclusively to none4 ,this is the source of the suggestions made in this little volume1 for the helping of those who seek the ,light--that true ,light which lighteth every man that cometh into the world1#f though most have not yet opened their eyes to it4 ,it does not bring the ,light4 ,it only says3 ,behold the ,light6 ,for thus have we heard4 ,it appeals only to the few who hunger for more than the exoteric teachings give them4 ,for those who are fully satisfied with the exoteric teachings1 it is not intended2 for why should bread be forced on those who are not hungry8 ,for those who hunger1 may it prove bread1 and not a stone4 ,,contents4 ,,page ,,foreword vii4 ,,chapter ,i4 ,,the ,,hidden ,,side ,,of ,,religions #a ,,chapter ,,ii4 ,,the ,,hidden ,,side ,,of ,,christianity #cf ,,chapter ,,iii4 ,,the ,,hidden ,,side ,,of ,,christianity #fi 7concluded7 ,,chapter ,,iv4 ,,the ,,historical ,,jesus #abj ,,chapter ,v4 ,,the ,,mythic ,,christ #ade ,,chapter ,,vi4 ,,the ,,mystic ,,christ #agj ,,chapter ,,vii4 ,,the ,,atonement #aic ,,chapter ,,viii4 ,,resurrection ,,and ,,ascension #bca ,,chapter ,,ix4 ,,the ,,trinity #bec ,,chapter ,x4 ,,prayer #bgf ,,chapter ,,xi4 ,,the ,,forgiveness ,,of ,,sins #cja ,,chapter ,,xii4 ,,sacraments #cbd ,,chapter ,,xiii4 ,,sacraments 7continued7 #cdf ,,chapter ,,xiv4 ,,revelation #cfi ,,afterword #chf ,,index #chh ,,esoteric ,,christianity4 ,,chapter ,i4 ,,the ,,hidden ,,side ,,of ,,religions4 ,many1 perhaps most1 who see the title of this book will at once traverse it1 and will deny that there is anything valuable which can be rightly described as ,esoteric ,christianity4 ,there is a wide-spread1 and withal a popular1 idea that there is no such thing as an occult teaching in connection with ,christianity1 and that ,the ,mysteries1 whether ,lesser or ,greater1 were a purely ,pagan institution4 ,the very name of ,the ,mysteries of ,jesus1 so familiar in the ears of the ,christians of the first centuries1 would come with a shock of surprise on those of their modern successors1 and1 if spoken as denoting a special and definite institution in the ,early ,church1 would cause a smile of incredulity4 ,it has actually been made a matter of boast that ,christianity has no secrets1 that whatever it has to say it says to all1 and whatever it has to teach it teaches to all4 ,its truths are supposed to be so simple1 that a way-faring man1 though a fool1 may not err therein1 and the simple ,gospel has become a stock phrase4 ,it is necessary1 therefore1 to prove clearly that in the ,early ,church1 at least1 ,christianity was no whit behind other great religions in possessing a hidden side1 and that it guarded1 as a priceless treasure1 the secrets revealed only to a select few in its ,mysteries4 ,but ere doing this it will be well to consider the whole question of this hidden side of religions1 and to see why such a side must exist if a religion is to be strong and stable2 for thus its existence in ,christianity will appear as a foregone conclusion1 and the references to it in the writings of the ,christian ,fathers will appear simple and natural instead of surprising and unintelligible4 ,as a historical fact1 the existence of this esotericism is demonstrable2 but it may also be shown that intellectually it is a necessity4 ,the first question we have to answer is3 ,what is the object of religions8 ,they are given to the world by men wiser than the masses of the people on whom they are bestowed1 and are intended to quicken human evolution4 ,in order to do this effectively they must reach individuals and influence them4 ,now all men are not at the same level of evolution1 but evolution might be figured as a rising gradient1 with men stationed on it at every point4 ,the most highly evolved are far above the least evolved1 both in intelligence and character2 the capacity alike to understand and to act varies at every stage4 ,it is1 therefore1 useless to give to all the same religious teaching2 that which would help the intellectual man would be entirely unintelligible to the stupid1 while that which would throw the saint into ecstasy would leave the criminal untouched4 ,if1 on the other hand1 the teaching be suitable to help the unintelligent1 it is intolerably crude and jejune to the philosopher1 while that which redeems the criminal is utterly useless to the saint4 ,yet all the types need religion1 so that each may reach upward to a life higher than that which he is leading1 and no type or grade should be sacrificed to any other4 ,religion must be as graduated as evolution1 else it fails in its object4 ,next comes the question3 ,in what way do religions seek to quicken human evolution8 ,religions seek to evolve the moral and intellectual natures1 and to aid the spiritual nature to unfold itself4 ,regarding man as a complex being1 they seek to meet him at every point of his constitution1 and therefore to bring messages suitable for each1 teachings adequate to the most diverse human needs4 ,teachings must therefore be adapted to each mind and heart to which they are addressed4 ,if a religion does not reach and master the intelligence1 if it does not purify and inspire the emotions1 it has failed in its object1 so far as the person addressed is concerned4 ,not only does it thus direct itself to the intelligence and the emotions1 but it seeks1 as said1 to stimulate the unfoldment of the spiritual nature4 ,it answers to that inner impulse which exists in humanity1 and which is ever pushing the race onwards4 ,for deeply within the heart of all--often overlaid by transitory conditions1 often submerged under pressing interests and anxieties--there exists a continual seeking after ,god4 ,as the hart panteth after the water-brooks1 so panteth#g humanity after ,god4 ,the search is sometimes checked for a space1 and the yearning seems to disappear4 ,phases recur in civilisation and in thought1 wherein this cry of the human ,spirit for the divine--seeking its source as water seeks its level1 to borrow a simile from ,giordano ,bruno--this yearning of the human ,spirit for that which is akin to it in the universe1 of the part for the whole1 seems to be stilled1 to have vanished2 none the less does that yearning reappear1 and once more the same cry rings out from the ,spirit4 ,trampled on for a time1 apparently destroyed1 though the tendency may be1 it rises again and again with inextinguishable persistence1 it repeats itself again and again1 no matter how often it is silenced2 and it thus proves itself to be an inherent tendency in human nature1 an ineradicable constituent thereof4 ,those who declare triumphantly1 ,lo6 it is dead6 find it facing them again with undiminished vitality4 ,those who build without allowing for it find their well-constructed edifices riven as by an earthquake4 ,those who hold it to be outgrown find the wildest superstitions succeed its denial4 ,so much is it an integral part of humanity1 that man will have some answer to his questionings2 rather an answer that is false1 than none4 ,if he cannot find religious truth1 he will take religious error rather than no religion1 and will accept the crudest and most incongruous ideals rather than admit that the ideal is non-existent4 ,religion1 then1 meets this craving1 and taking hold of the constituent in human nature that gives rise to it1 trains it1 strengthens it1 purifies it and guides it towards its proper ending--the union of the human ,spirit with the divine1 so that ,god may be all in all4#h ,the next question which meets us in our enquiry is3 ,what is the source of religions8 ,to this question two answers have been given in modern times--that of the ,comparative ,mythologists and that of the ,comparative ,religionists4 ,both base their answers on a common basis of admitted facts4 ,research has indisputably proved that the religions of the world are markedly similar in their main teachings1 in their possession of ,founders who display superhuman powers and extraordinary moral elevation1 in their ethical precepts1 in their use of means to come into touch with invisible worlds1 and in the symbols by which they express their leading beliefs4 ,this similarity1 amounting in many cases to identity1 proves--according to both the above schools--a common origin4 ,but on the nature of this common origin the two schools are at issue4 ,the ,comparative ,mythologists contend that the common origin is the common ignorance1 and that the loftiest religious doctrines are simply refined expressions of the crude and barbarous guesses of savages1 of primitive men1 regarding themselves and their surroundings4 ,animism1 fetishism1 nature-worship1 sun-worship--these are the constituents of the primeval mud out of which has grown the splendid lily of religion4 ,a ,krishna1 a ,buddha1 a ,lao-tze1 a ,jesus1 are the highly civilised but lineal descendants of the whirling medicine-man of the savage4 ,god is a composite photograph of the innumerable ,gods who are the personifications of the forces of nature4 ,and so forth4 ,it is all summed up in the phrase3 ,religions are branches from a common trunk--human ignorance4 ,the ,comparative ,religionists consider1 on the other hand1 that all religions originate from the teachings of ,divine ,men1 who give out to the different nations of the world1 from time to time1 such parts of the fundamental verities of religion as the people are capable of receiving1 teaching ever the same morality1 inculcating the use of similar means1 employing the same significant symbols4 ,the savage religions--animism and the rest--are degenerations1 the results of decadence1 distorted and dwarfed descendants of true religious beliefs4 ,sun-worship and pure forms of nature-worship were1 in their day1 noble religions1 highly allegorical but full of profound truth and knowledge4 ,the great ,teachers--it is alleged by ,hindus1 ,buddhists1 and by some ,comparative ,religionists1 such as ,theosophists--form an enduring ,brotherhood of men who have risen beyond humanity1 who appear at certain periods to enlighten the world1 and who are the spiritual guardians of the human race4 ,this view may be summed up in the phrase3 ,religions are branches from a common trunk--,divine ,wisdom4 ,this ,divine ,wisdom is spoken of as the ,wisdom1 the ,gnosis1 the ,theosophia1 and some1 in different ages of the world1 have so desired to emphasise their belief in this unity of religions1 that they have preferred the eclectic name of ,theosophist to any narrower designation4 ,the relative value of the contentions of these two opposed schools must be judged by the cogency of the evidence put forth by each4 ,the appearance of a degenerate form of a noble idea may closely resemble that of a refined product of a coarse idea1 and the only method of deciding between degeneration and evolution would be the examination1 if possible1 of intermediate and remote ancestors4 ,the evidence brought forward by believers in the ,wisdom is of this kind4 ,they allege3 that the ,founders of religions1 judged by the records of their teachings1 were far above the level of average humanity2 that the ,scriptures of religions contain moral precepts1 sublime ideals1 poetical aspirations1 profound philosophical statements1 which are not even approached in beauty and elevation by later writings in the same religions--that is1 that the old is higher than the new1 instead of the new being higher than the old2 that no case can be shown of the refining and improving process alleged to be the source of current religions1 whereas many cases of degeneracy from pure teachings can be adduced2 that even among savages1 if their religions be carefully studied1 many traces of lofty ideas can be found1 ideas which are obviously above the productive capacity of the savages themselves4 ,this last idea has been worked out by ,mr4 ,andrew ,lang1 who--judging by his book on ,the ,making of ,religion--should be classed as a ,comparative ,religionist rather than as a ,comparative ,mythologist4 ,he points to the existence of a common tradition1 which1 he alleges1 cannot have been evolved by the savages for themselves1 being men whose ordinary beliefs are of the crudest kind and whose minds are little developed4 ,he shows1 under crude beliefs and degraded views1 lofty traditions of a sublime character1 touching the nature of the ,divine ,being and ,his relations with men4 ,the deities who are worshipped are1 for the most part1 the veriest devils1 but behind1 beyond all these1 there is a dim but glorious over-arching ,presence1 seldom or never named1 but whispered of as source of all1 as power and love and goodness1 too tender to awaken terror1 too good to require supplication4 ,such ideas manifestly cannot have been conceived by the savages among whom they are found1 and they remain as eloquent witnesses of the revelations made by some great ,teacher--dim tradition of whom is generally also discoverable--who was a ,son of the ,wisdom1 and imparted some of its teachings in a long bye-gone age4 ,the reason1 and1 indeed1 the justification1 of the view taken by the ,comparative ,mythologists is patent4 ,they found in every direction low forms of religious belief1 existing among savage tribes4 ,these were seen to accompany general lack of civilisation4 ,regarding civilised men as evolving from uncivilised1 what more natural than to regard civilised religion as evolving from uncivilised8 ,it is the first obvious idea4 ,only later and deeper study can show that the savages of to-day are not our ancestral types1 but are the degenerated offsprings of great civilised stocks of the past1 and that man in his infancy was not left to grow up untrained1 but was nursed and educated by his elders1 from whom he received his first guidance alike in religion and civilisation4 ,this view is being substantiated by such facts as those dwelt on by ,lang1 and will presently raise the question1 ,who were these elders1 of whom traditions are everywhere found8 ,still pursuing our enquiry1 we come next to the question3 ,to what people were religions given8 ,and here we come at once to the difficulty with which every ,founder of a religion must deal1 that already spoken of as bearing on the primary object of religion itself1 the quickening of human evolution1 with its corollary that all grades of evolving humanity must be considered by ,him4 ,men are at every stage of evolution1 from the most barbarous to the most developed2 men are found of lofty intelligence1 but also of the most unevolved mentality2 in one place there is a highly developed and complex civilisation1 in another a crude and simple polity4 ,even within any given civilisation we find the most varied types--the most ignorant and the most educated1 the most thoughtful and the most careless1 the most spiritual and the most brutal2 yet each one of these types must be reached1 and each must be helped in the place where he is4 ,if evolution be true1 this difficulty is inevitable1 and must be faced and overcome by the divine ,teacher1 else will ,his work be a failure4 ,if man is evolving as all around him is evolving1 these differences of development1 these varied grades of intelligence1 must be a characteristic of humanity everywhere1 and must be provided for in each of the religions of the world4 ,we are thus brought face to face with the position that we cannot have one and the same religious teaching even for a single nation1 still less for a single civilisation1 or for the whole world4 ,if there be but one teaching1 a large number of those to whom it is addressed will entirely escape its influence4 ,if it be made suitable for those whose intelligence is limited1 whose morality is elementary1 whose perceptions are obtuse1 so that it may help and train them1 and thus enable them to evolve1 it will be a religion utterly unsuitable for those men1 living in the same nation1 forming part of the same civilisation1 who have keen and delicate moral perceptions1 bright and subtle intelligence1 and evolving spirituality4 ,but if1 on the other hand1 this latter class is to be helped1 if intelligence is to be given a philosophy that it can regard as admirable1 if delicate moral perceptions are to be still further refined1 if the dawning spiritual nature is to be enabled to develope into the perfect day1 then the religion will be so spiritual1 so intellectual1 and so moral1 that when it is preached to the former class it will not touch their minds or their hearts1 it will be to them a string of meaningless phrases1 incapable of arousing their latent intelligence1 or of giving them any motive for conduct which will help them to grow into a purer morality4 ,looking1 then1 at these facts concerning religion1 considering its object1 its means1 its origin1 the nature and varying needs of the people to whom it is addressed1 recognising the evolution of spiritual1 intellectual1 and moral faculties in man1 and the need of each man for such training as is suitable for the stage of evolution at which he has arrived1 we are led to the absolute necessity of a varied and graduated religious teaching1 such as will meet these different needs and help each man in his own place4 ,there is yet another reason why esoteric teaching is desirable with respect to a certain class of truths4 ,it is eminently the fact in regard to this class that knowledge is power4 ,the public promulgation of a philosophy profoundly intellectual1 sufficient to train an already highly developed intellect1 and to draw the allegiance of a lofty mind1 cannot injure any4 ,it can be preached without hesitation1 for it does not attract the ignorant1 who turn away from it as dry1 stiff1 and uninteresting4 ,but there are teachings which deal with the constitution of nature1 explain recondite laws1 and throw light on hidden processes1 the knowledge of which gives control over natural energies1 and enables its possessor to direct these energies to certain ends1 as a chemist deals with the production of chemical compounds4 ,such knowledge may be very useful to highly developed men1 and may much increase their power of serving the race4 ,but if this knowledge were published to the world1 it might and would be misused1 just as the knowledge of subtle poisons was misused in the ,middle ,ages by the ,borgias and by others4 ,it would pass into the hands of people of strong intellect1 but of unregulated desires1 men moved by separative instincts1 seeking the gain of their separate selves and careless of the common good4 ,they would be attracted by the idea of gaining powers which would raise them above the general level1 and place ordinary humanity at their mercy1 and would rush to acquire the knowledge which exalts its possessors to a superhuman rank4 ,they would1 by its possession1 become yet more selfish and confirmed in their separateness1 their pride would be nourished and their sense of aloofness intensified1 and thus they would inevitably be driven along the road which leads to diabolism1 the ,left ,hand ,path1 whose goal is isolation and not union4 ,and they would not only themselves suffer in their inner nature1 but they would also become a menace to ,society1 already suffering sufficiently at the hands of men whose intellect is more evolved than their conscience4 ,hence arises the necessity of withholding certain teachings from those who1 morally1 are as yet unfitted to receive them2 and this necessity presses on every ,teacher who is able to impart such knowledge4 ,he desires to give it to those who will use the powers it confers for the general good1 for quickening human evolution2 but he equally desires to be no party to giving it to those who would use it for their own aggrandisement at the cost of others4 ,nor is this a matter of theory only1 according to the ,occult ,records1 which give the details of the events alluded to in ,genesis vi4 et seq4 ,this knowledge was1 in those ancient times and on the continent of ,atlantis1 given without any rigid conditions as to the moral elevation1 purity1 and unselfishness of the candidates4 ,those who were intellectually qualified were taught1 just as men are taught ordinary science in modern days4 ,the publicity now so imperiously demanded was then given1 with the result that men became giants in knowledge but also giants in evil1 till the earth groaned under her oppressors and the cry of a trampled humanity rang through the worlds4 ,then came the destruction of ,atlantis1 the whelming of that vast continent beneath the waters of the ocean1 some particulars of which are given in the ,hebrew ,scriptures in the story of the ,noachian deluge1 and in the ,hindu ,scriptures of the further ,east in the story of ,vaivasvata ,manu4 ,since that experience of the danger of allowing unpurified hands to grasp the knowledge which is power1 the great ,teachers have imposed rigid conditions as regards purity1 unselfishness1 and self-control on all candidates for such instruction4 ,they distinctly refuse to impart knowledge of this kind to any who will not consent to a rigid discipline1 intended to eliminate separateness of feeling and interest4 ,they measure the moral strength of the candidate even more than his intellectual development1 for the teaching itself will develope the intellect while it puts a strain on the moral nature4 ,far better that the ,great ,ones should be assailed by the ignorant for ,their supposed selfishness in withholding knowledge1 than that ,they should precipitate the world into another ,atlantean catastrophe4 ,so much of theory we lay down as bearing on the necessity of a hidden side in all religions4 ,when from theory we turn to facts1 we naturally ask3 ,has this hidden side existed in the past1 forming a part of the religions of the world8 ,the answer must be an immediate and unhesitating affirmative2 every great religion has claimed to possess a hidden teaching1 and has declared that it is the repository of theoretical mystic1 and further of practical mystic1 or occult1 knowledge4 ,the mystic explanation of popular teaching was public1 and expounded the latter as an allegory1 giving to crude and irrational statements and stories a meaning which the intellect could accept4 ,behind this theoretical mysticism1 as it was behind the popular1 there existed further the practical mysticism1 a hidden spiritual teaching1 which was only imparted under definite conditions1 conditions known and published1 that must be fulfilled by every candidate4 ,s4 ,clement of ,alexandria mentions this division of the ,mysteries4 ,after purification1 he says1 are the ,minor ,mysteries1 which have some foundation of instruction and of preliminary preparation for what is to come after2 and the ,great ,mysteries1 in which nothing remains to be learned of the universe1 but only to contemplate and comprehend nature and things4#i ,this position cannot be controverted as regards the ancient religions4 ,the ,mysteries of ,egypt were the glory of that ancient land1 and the noblest sons of ,greece1 such as ,plato1 went to ,sais and to ,thebes to be initiated by ,egyptian ,teachers of ,wisdom4 ,the ,mithraic ,mysteries of the ,persians1 the ,orphic and ,bacchic ,mysteries and the later ,eleusinian semi-,mysteries of the ,greeks1 the ,mysteries of ,samothrace1 ,scythia1 ,chaldea1 are familiar in name1 at least1 as household words4 ,even in the extremely diluted form of the ,eleusinian ,mysteries1 their value is most highly praised by the most eminent men of ,greece1 as ,pindar1 ,sophocles1 ,isocrates1 ,plutarch1 and ,plato4 ,especially were they regarded as useful with regard to post-mortem existence1 as the ,initiated learned that which ensured his future happiness4 ,sopater further alleged that ,initiation established a kinship of the soul with the divine ,nature1 and in the exoteric ,hymn to ,demeter covert references are made to the holy child1 ,iacchus1 and to his death and resurrection1 as dealt with in the ,mysteries4#aj ,from ,iamblichus1 the great theurgist of the third and fourth centuries ,a4,d41 much may be learned as to the object of the ,mysteries4 ,theurgy was magic1 the last part of the sacerdotal science1#aa and was practised in the ,greater ,mysteries1 to evoke the appearance of superior ,beings4 ,the theory on which these ,mysteries were based may be very briefly thus stated3 ,there is ,,one1 prior to all beings1 immovable1 abiding in the solitude of ,his own unity4 ,from ,,that arises the ,supreme ,god1 the ,self-begotten1 the ,good1 the ,source of all things1 the ,root1 the ,god of ,gods1 the ,first ,cause1 unfolding ,himself into ,light4#ab ,from ,him springs the ,intelligible ,world1 or ideal universe1 the ,universal ,mind1 the ,nous and the incorporeal or intelligible ,gods belong to this4 ,from this the ,world-,soul1 to which belong the divine intellectual forms which are present with the visible bodies of the ,gods4#ac ,then come various hierarchies of superhuman beings1 ,archangels1 ,archons 7,rulers7 or ,cosmocratores1 ,angels1 ,daimons1 c4 ,man is a being of a lower order1 allied to these in his nature1 and is capable of knowing them2 this knowledge was achieved in the ,mysteries1 and it led to union with ,god4#ad ,in the ,mysteries these doctrines are expounded1 the progression from1 and the regression of all things to1 the ,one1 and the entire domination of the ,one1#ae and1 further1 these different ,beings were evoked1 and appeared1 sometimes to teach1 sometimes1 by ,their mere presence1 to elevate and purify4 ,the ,gods1 says ,iamblichus1 being benevolent and propitious1 impart their light to theurgists in unenvying abundance1 calling upwards their souls to themselves1 procuring them a union with themselves1 and accustoming them1 while they are yet in body1 to be separated from bodies1 and to be led round to their eternal and intelligible principle4#af ,for the soul having a twofold life1 one being in conjunction with body1 but the other being separate from all body1#ag it is most necessary to learn to separate it from the body1 that thus it may unite itself with the ,gods by its intellectual and divine part1 and learn the genuine principles of knowledge1 and the truths of the intelligible world4#ah ,the presence of the ,gods1 indeed1 imparts to us health of body1 virtue of soul1 purity of intellect1 and1 in one word1 elevates everything in us to its proper nature4 ,it exhibits that which is not body as body to the eyes of the soul1 through those of the body4#ai ,when the ,gods appear1 the soul receives a liberation from the passions1 a transcendent perfection1 and an energy entirely more excellent1 and participates of divine love and an immense joy4#bj ,by this we gain a divine life1 and are rendered in reality divine4#ba ,the culminating point of the ,mysteries was when the ,initiate became a ,god1 whether by union with a divine ,being outside himself1 or by the realisation of the divine ,self within him4 ,this was termed ecstasy1 and was a state of what the ,indian ,yogi would term high ,samadhi1 the gross body being entranced and the freed soul effecting its own union with the ,great ,one4 ,this ecstasy is not a faculty properly so called1 it is a state of the soul1 which transforms it in such a way that it then perceives what was previously hidden from it4 ,the state will not be permanent until our union with ,god is irrevocable2 here1 in earth life1 ecstasy is but a flash4444 ,man can cease to become man1 and become ,god2 but man cannot be ,god and man at the same time4#bb ,plotinus states that he had reached this state but three times as yet4 ,so also ,proclus taught that the one salvation of the soul was to return to her intellectual form1 and thus escape from the circle of generation1 from abundant wanderings1 and reach true ,being1 to the uniform and simple energy of the period of sameness1 instead of the abundantly wandering motion of the period which is characterised by difference4 ,this is the life sought by those initiated by ,orpheus into the ,mysteries of ,bacchus and ,proserpine1 and this is the result of the practice of the purificatory1 or cathartic1 virtues4#bc ,these virtues were necessary for the ,greater ,mysteries1 as they concerned the purifying of the subtle body1 in which the soul worked when out of the gross body4 ,the political or practical virtues belonged to man's ordinary life1 and were required to some extent before he could be a candidate even for such a ,school as is described below4 ,then came the cathartic virtues1 by which the subtle body1 that of the emotions and lower mind1 was purified2 thirdly the intellectual1 belonging to the ,augoeides1 or the light-form of the intellect2 fourthly the contemplative1 or paradigmatic1 by which union with ,god was realised4 ,porphyry writes3 ,he who energises according to the practical virtues is a worthy man2 but he who energises according to the purifying virtues is an angelic man1 or is also a good daimon4 ,he who energises according to the intellectual virtues alone is a ,god2 but he who energises according to the paradigmatic virtues is the ,father of the ,gods4#bd ,much instruction was also given in the ,mysteries by the archangelic and other hierarchies1 and ,pythagoras1 the great teacher who was initiated in ,india1 and who gave the knowledge of things that are to his pledged disciples1 is said to have possessed such a knowledge of music that he could use it for the controlling of men's wildest passions1 and the illuminating of their minds4 ,of this1 instances are given by ,iamblichus in his ,life of ,pythagoras4 ,it seems probable that the title of ,theodidaktos1 given to ,ammonius ,saccas1 the master of ,plotinus1 referred less to the sublimity of his teachings than to this divine instruction received by him in the ,mysteries4 ,some of the symbols used are explained by ,iamblichus1#be who bids ,porphyry remove from his thought the image of the thing symbolised and reach its intellectual meaning4 ,thus mire meant everything that was bodily and material2 the ,god sitting above the lotus signified that ,god transcended both the mire and the intellect1 symbolised by the lotus1 and was established in ,himself1 being seated4 ,if sailing in a ship1 ,his rule over the world was pictured4 ,and so on4#bf ,on this use of symbols ,proclus remarks that the ,orphic method aimed at revealing divine things by means of symbols1 a method common to all writers of divine lore4#bg ,the ,pythagorean ,school in ,magna ,graecia was closed at the end of the sixth century ,b4,c41 owing to the persecution of the civil power1 but other communities existed1 keeping up the sacred tradition4#bh ,mead states that ,plato intellectualised it1 in order to protect it from an increasing profanation1 and the ,eleusinian rites preserved some of its forms1 having lost its substance4 ,the ,neo-,platonists inherited from ,pythagoras and ,plato1 and their works should be studied by those who would realise something of the grandeur and the beauty preserved for the world in the ,mysteries4 ,the ,pythagorean ,school itself may serve as a type of the discipline enforced4 ,on this ,mead gives many interesting details1#bi and remarks3 ,the authors of antiquity are agreed that this discipline had succeeded in producing the highest examples1 not only of the purest chastity and sentiment1 but also a simplicity of manners1 a delicacy1 and a taste for serious pursuits which was unparalleled4 ,this is admitted even by ,christian writers4 ,the ,school had outer disciples1 leading the family and social life1 and the above quotation refers to these4 ,in the inner ,school were three degrees--the first of ,hearers1 who studied for two years in silence1 doing their best to master the teachings2 the second degree was of ,mathematici1 wherein were taught geometry and music1 the nature of number1 form1 colour1 and sound2 the third degree was of ,physici1 who mastered cosmogony and metaphysics4 ,this led up to the true ,mysteries4 ,candidates for the ,school must be of an unblemished reputation and of a contented disposition4 ,the close identity between the methods and aims pursued in these various ,mysteries and those of ,yoga in ,india is patent to the most superficial observer4 ,it is not1 however1 necessary to suppose that the nations of antiquity drew from ,india2 all alike drew from the one source1 the ,grand ,lodge of ,central ,asia1 which sent out its ,initiates to every land4 ,they all taught the same doctrines1 and pursued the same methods1 leading to the same ends4 ,but there was much intercommunication between the ,initiates of all nations1 and there was a common language and a common symbolism4 ,thus ,pythagoras journeyed among the ,indians1 and received in ,india a high ,initiation1 and ,apollonius of ,tyana later followed in his steps4 ,quite ,indian in phrase as well as thought were the dying words of ,plotinus3 ,now ,i seek to lead back the ,self within me to the ,all-self4#cj ,among the ,hindus the duty of teaching the supreme knowledge only to the worthy was strictly insisted on4 ,the deepest mystery of the end of knowledge 444 is not to be declared to one who is not a son or a pupil1 and who is not tranquil in mind4#ca ,so again1 after a sketch of ,yoga we read3 ,stand up6 awake6 having found the ,great ,ones1 listen6 ,the road is as difficult to tread as the sharp edge of a razor4 ,thus say the wise4#cb ,the ,teacher is needed1 for written teaching alone does not suffice4 ,the end of knowledge is to know ,god--not only to believe2 to become one with ,god--not only to worship afar off4 ,man must know the reality of the divine ,existence1 and then know--not only vaguely believe and hope--that his own innermost ,self is one with ,god1 and that the aim of life is to realise that unity4 ,unless religion can guide a man to that realisation1 it is but as sounding brass or a tinkling cymbal4#cc ,so also it was asserted that man should learn to leave the gross body3 ,let a man with firmness separate it the soul from his own body1 as a grass-stalk from its sheath4#cd ,and it was written6 ,in the golden highest sheath dwells the stainless1 changeless ,brahman2 ,it is the radiant white ,light of lights1 known to the knowers of the ,self4#ce ,when the seer sees the golden-coloured ,creator1 the ,lord1 the ,spirit1 whose womb is ,brahman1 then1 having thrown away merit and demerit1 stainless1 the wise one reaches the highest union4#cf ,nor were the ,hebrews without their secret knowledge and their ,schools of ,initiation4 ,the company of prophets at ,naioth presided over by ,samuel#cg formed such a ,school1 and the oral teaching was handed down by them4 ,similar ,schools existed at ,bethel and ,jericho1#ch and in ,cruden's ,concordance#ci there is the following interesting note3 ,the ,schools or ,colleges of the prophets are the first schools of which we have any account in ,scripture2 where the children of the prophets1 that is1 their disciples1 lived in the exercises of a retired and austere life1 in study and meditation1 and reading of the law of ,god4444 ,these ,schools1 or ,societies1 of the prophets were succeeded by the ,synagogues4 ,the ,kabbala1 which contains the semi-public teaching1 is1 as it now stands1 a modern compilation1 part of it being the work of ,rabbi ,moses de ,leon1 who died ,a4,d4 #acje4 ,it consists of five books1 ,bahir1 ,zohar1 ,sepher ,sephiroth1 ,sepher ,yetzirah1 and ,asch ,metzareth1 and is asserted to have been transmitted orally from very ancient times--as antiquity is reckoned historically4 ,dr4 ,wynn ,westcott says that ,hebrew tradition assigns the oldest parts of the ,zohar to a date antecedent to the building of the second ,temple2 and ,rabbi ,simeon ben ,jochai is said to have written down some of it in the first century ,a4,d4 ,the ,sepher ,yetzirah is spoken of by ,saadjah ,gaon1 who died ,a4,d4 #idj1 as very ancient4#dj ,some portions of the ancient oral teaching have been incorporated in the ,kabbala as it now stands1 but the true archaic wisdom of the ,hebrews remains in the guardianship of a few of the true sons of ,israel4 ,brief as is this outline1 it is sufficient to show the existence of a hidden side in the religions of the world outside ,christianity1 and we may now examine the question whether ,christianity was an exception to this universal rule4 ,,chapter ,,ii4 ,,the ,,hidden ,,side ,,of ,,christianity4 7a7 ,,the ,,testimony ,,of ,,the ,,scriptures4 ,having seen that the religions of the past claimed with one voice to have a hidden side1 to be custodians of ,mysteries1 and that this claim was endorsed by the seeking of initiation by the greatest men1 we must now ascertain whether ,christianity stands outside this circle of religions1 and alone is without a ,gnosis1 offering to the world only a simple faith and not a profound knowledge4 ,were it so1 it would indeed be a sad and lamentable fact1 proving ,christianity to be intended for a class only1 and not for all types of human beings4 ,but that it is not so1 we shall be able to prove beyond the possibility of rational doubt4 ,and that proof is the thing which ,christendom at this time most sorely needs1 for the very flower of ,christendom is perishing for lack of knowledge4 ,if the esoteric teaching can be re-established and win patient and earnest students1 it will not be long before the occult is also restored4 ,disciples of the ,lesser ,mysteries will become candidates for the ,greater1 and with the regaining of knowledge will come again the authority of teaching4 ,and truly the need is great4 ,for1 looking at the world around us1 we find that religion in the ,west is suffering from the very difficulty that theoretically we should expect to find4 ,christianity1 having lost its mystic and esoteric teaching1 is losing its hold on a large number of the more highly educated1 and the partial revival during the past few years is co-incident with the re-introduction of some mystic teaching4 ,it is patent to every student of the closing forty years of the last century1 that crowds of thoughtful and moral people have slipped away from the churches1 because the teachings they received there outraged their intelligence and shocked their moral sense4 ,it is idle to pretend that the wide-spread agnosticism of this period had its root either in lack of morality or in deliberate crookedness of mind4 ,everyone who carefully studies the phenomena presented will admit that men of strong intellect have been driven out of ,christianity by the crudity of the religious ideas set before them1 the contradictions in the authoritative teachings1 the views as to ,god1 man1 and the universe that no trained intelligence could possibly admit4 ,nor can it be said that any kind of moral degradation lay at the root of the revolt against the dogmas of the ,church4 ,the rebels were not too bad for their religion2 on the contrary1 it was the religion that was too bad for them4 ,the rebellion against popular ,christianity was due to the awakening and the growth of conscience2 it was the conscience that revolted1 as well as the intelligence1 against teachings dishonouring to ,god and man alike1 that represented ,god as a tyrant1 and man as essentially evil1 gaining salvation by slavish submission4 ,the reason for this revolt lay in the gradual descent of ,christian teaching into so-called simplicity1 so that the most ignorant might be able to grasp it4 ,protestant religionists asserted loudly that nothing ought to be preached save that which every one could grasp1 that the glory of the ,gospel lay in its simplicity1 and that the child and the unlearned ought to be able to understand and apply it to life4 ,true enough1 if by this it were meant that there are some religious truths that all can grasp1 and that a religion fails if it leaves the lowest1 the most ignorant1 the most dull1 outside the pale of its elevating influence4 ,but false1 utterly false1 if by this it be meant that religion has no truths that the ignorant cannot understand1 that it is so poor and limited a thing that it has nothing to teach which is above the thought of the unintelligent or above the moral purview of the degraded4 ,false1 fatally false1 if such be the meaning2 for as that view spreads1 occupying the pulpits and being sounded in the churches1 many noble men and women1 whose hearts are half-broken as they sever the links that bind them to their early faith1 withdraw from the churches1 and leave their places to be filled by the hypocritical and the ignorant4 ,they pass either into a state of passive agnosticism1 or--if they be young and enthusiastic--into a condition of active aggression1 not believing that that can be the highest which outrages alike intellect and conscience1 and preferring the honesty of open unbelief to the drugging of the intellect and the conscience at the bidding of an authority in which they recognise nothing that is divine4 ,in thus studying the thought of our time we see that the question of a hidden teaching in connection with ,christianity becomes of vital importance4 ,is ,christianity to survive as the religion of the ,west8 ,is it to live through the centuries of the future1 and to continue to play a part in moulding the thought of the evolving western races8 ,if it is to live1 it must regain the knowledge it has lost1 and again have its mystic and its occult teachings2 it must again stand forth as an authoritative teacher of spiritual verities1 clothed with the only authority worth anything1 the authority of knowledge4 ,if these teachings be regained1 their influence will soon be seen in wider and deeper views of truth2 dogmas1 which now seem like mere shells and fetters1 shall again be seen to be partial presentments of fundamental realities4 ,first1 ,esoteric ,christianity will reappear in the ,holy ,place1 in the ,temple1 so that all who are capable of receiving it may follow its lines of published thought2 and secondly1 ,occult ,christianity will again descend into the ,adytum1 dwelling behind the ,veil which guards the ,holy of ,holies1 into which only the ,initiate may enter4 ,then again will occult teaching be within the reach of those who qualify themselves to receive it1 according to the ancient rules1 those who are willing in modern days to meet the ancient demands1 made on all those who would fain know the reality and truth of spiritual things4 ,once again we turn our eyes to history1 to see whether ,christianity was unique among religions in having no inner teaching1 or whether it resembled all others in possessing this hidden treasure4 ,such a question is a matter of evidence1 not of theory1 and must be decided by the authority of the existing documents and not by the mere ipse dixit of modern ,christians4 ,as a matter of fact both the ,new ,testament and the writings of the early ,church make the same declarations as to the possession by the ,church of such teachings1 and we learn from these the fact of the existence of ,mysteries--called the ,mysteries of ,jesus1 or the ,mystery of the ,kingdom--the conditions imposed on candidates1 something of the general nature of the teachings given1 and other details4 ,certain passages in the ,new ,testament would remain entirely obscure1 if it were not for the light thrown on them by the definite statements of the ,fathers and ,bishops of the ,church1 but in that light they became clear and intelligible4 ,it would indeed have been strange had it been otherwise when we consider the lines of religious thought which influenced primitive ,christianity4 ,allied to the ,hebrews1 the ,persians1 and the ,greeks1 tinged by the older faiths of ,india1 deeply coloured by ,syrian and ,egyptian thought1 this later branch of the great religious stem could not do other than again re-affirm the ancient traditions1 and place in the grasp of western races the full treasure of the ancient teaching4 ,the faith once delivered to the saints would indeed have been shorn of its chief value if1 when delivered to the ,west1 the pearl of esoteric teaching had been withheld4 ,the first evidence to be examined is that of the ,new ,testament4 ,for our purpose we may put aside all the vexed questions of different readings and different authors1 that can only be decided by scholars4 ,critical scholarship has much to say on the age of ,,mss41 on the authenticity of documents1 and so on4 ,but we need not concern ourselves with these4 ,we may accept the canonical ,scriptures1 as showing what was believed in the early ,church as to the teaching of the ,christ and of ,his immediate followers1 and see what they say as to the existence of a secret teaching given only to the few4 ,having seen the words put into the mouth of ,jesus ,himself1 and regarded by the ,church as of supreme authority1 we will look at the writings of the great apostle ,s4 ,paul2 then we will consider the statements made by those who inherited the apostolic tradition and guided the ,church during the first centuries ,a4,d4 ,along this unbroken line of tradition and written testimony the proposition that ,christianity had a hidden side can be established4 ,we shall further find that the ,lesser ,mysteries of mystic interpretation can be traced through the centuries to the beginning of the #aith century1 and that though there were no ,schools of ,mysticism recognised as preparatory to ,initiation1 after the disappearance of the ,mysteries1 yet great ,mystics1 from time to time1 reached the lower stages of exstasy1 by their own sustained efforts1 aided doubtless by invisible ,teachers4 ,the words of the ,master ,himself are clear and definite1 and were1 as we shall see1 quoted by ,origen as referring to the secret teaching preserved in the ,church4 ,and when he was alone1 they that were about ,him with the twelve asked of ,him the parable4 ,and ,he said unto them1 ',unto you it is given to know the mystery of the kingdom of ,god1 but unto them that are without1 all these things are done in parables4' ,and later3 ,with many such parables spake ,he the word unto them1 as they were able to hear it4 ,but without a parable spake ,he not unto them2 and when they were alone ,he expounded all things to ,his disciples4#da ,mark the significant words1 when they were alone1 and the phrase1 them that are without4 ,so also in the version of ,s4 ,matthew3 ,jesus sent the multitude away1 and went into the house2 and ,his disciples came unto ,him4 ,these teachings given in the house1 the innermost meanings of ,his instructions1 were alleged to be handed on from teacher to teacher4 ,the ,gospel gives1 it will be noted1 the allegorical mystic explanation1 that which we have called ,the ,lesser ,mysteries1 but the deeper meaning was said to be given only to the ,initiates4 ,again1 ,jesus tells even ,his apostles3 ,i have yet many things to say to you1 but ye cannot bear them now4#db ,some of them were probably said after ,his death1 when ,he was seen of ,his disciples1 speaking of the things pertaining to the kingdom of ,god4#dc ,none of these have been publicly recorded1 but who can believe that they were neglected or forgotten1 and were not handed down as a priceless possession8 ,there was a tradition in the ,church that ,he visited ,his apostles for a considerable period after ,his death1 for the sake of giving them instruction--a fact that will be referred to later--and in the famous ,gnostic treatise1 the ,pistis ,sophia1 we read3 ,it came to pass1 when ,jesus had risen from the dead1 that ,he passed eleven years speaking with ,his disciples and instructing them4#dd ,then there is the phrase1 which many would fain soften and explain away3 ,give not that which is holy to the dogs1 neither cast ye your pearls before swine#de--;a precept which is of general application indeed1 but was considered by the early ,church to refer to the secret teachings4 ,it should be remembered that the words had not the same harshness of sound in the ancient days as they have now2 for the words dogs--like the vulgar1 the profane--was applied by those within a certain circle to all who were outside its pale1 whether by a society or association1 or by a nation--as by the ,jews to all ,gentiles4#df ,it was sometimes used to designate those who were outside the circle of ,initiates1 and we find it employed in that sense in the early ,church2 those who1 not having been initiated into the ,mysteries1 were regarded as being outside the kingdom of ,god1 or the spiritual ,israel1 had this name applied to them4 ,there were several names1 exclusive of the term ,the ,mystery1 or ,the ,mysteries1 used to designate the sacred circle of the ,initiates or connected with ,initiation3 ,the ,kingdom1 ,the ,kingdom of ,god1 ,the ,kingdom of ,heaven1 ,the ,narrow ,path1 ,the ,strait ,gate1 ,the ,perfect1 ,the ,saved1 ,life ,eternal1 ,life1 ,the ,second ,birth1 ,a ,little ,one1 ,a ,little ,child4 ,the meaning is made plain by the use of these words in early ,christian writings1 and in some cases even outside the ,christian pale4 ,thus the term1 ,the ,perfect1 was used by the ,essenes1 who had three orders in their communities3 the ,neophytes1 the ,brethren1 and the ,perfect--the latter being ,initiates2 and it is employed generally in that sense in old writings4 ,the ,little ,child was the ordinary name for a candidate just initiated1 i4e41 who had just taken his second birth4 ,when we know this use1 many obscure and otherwise harsh passages become intelligible4 ,then said one unto ,him3 ,lord1 are there few that be saved8 ,and ,he said unto them3 ,strive to enter in at the strait gate2 for many1 ,i say unto you1 will seek to enter in and shall not be able4#dg ,if this be applied in the ordinary ,protestant way to salvation from everlasting hell-fire1 the statement becomes incredible1 shocking4 ,no ,saviour of the world can be supposed to assert that many will seek to avoid hell and enter heaven1 but will not be able to do so4 ,but as applied to the narrow gateway of ,initiation and to salvation from rebirth1 it is perfectly true and natural4 ,so again3 ,enter ye in at the strait gate2 for wide is the gate and broad is the way that leadeth to destruction1 and many there be which go in thereat2 because strait is the gate and narrow is the way which leadeth unto life2 and few there be that find it4#dh ,the warning which immediately follows against the false prophets1 the teachers of the dark ,mysteries1 is most apposite in this connection4 ,no student can miss the familiar ring of these words used in this same sense in other writings4 ,the ancient narrow way is familiar to all2 the path difficult to tread as the sharp edge of a razor1#di already mentioned2 the going from death to death of those who follow the flower-strewn path of desires1 who do not know ,god2 for those men only become immortal and escape from the wide mouth of death1 from ever repeated destruction1 who have quitted all desires4#ej ,the allusion to death is1 of course1 to the repeated births of the soul into gross material existence1 regarded always as death compared to the life of the higher and subtler worlds4 ,this ,strait ,gate was the gateway of ,initiation1 and through it a candidate entered ,the ,kingdom4 ,and it ever has been1 and must be1 true that only a few can enter that gateway1 though myriads--an exceedingly great multitude1 which no man could number1#ea not a few--enter into the happiness of the heaven-world4 ,so also spoke another great ,teacher1 nearly three thousand years earlier3 ,among thousands of men scarce one striveth for perfection2 of the successful strivers scarce one knoweth me in essence4#eb ,for the ,initiates are few in each generation1 the flower of humanity2 but no gloomy sentence of everlasting woe is pronounced in this statement on the vast majority of the human race4 ,the saved are1 as ,proclus taught1#ec those who escape from the circle of generation1 within which humanity is bound4 ,in this connection we may recall the story of the young man who came to ,jesus1 and1 addressing ,him as ,good ,master1 asked how he might win eternal life--the well-recognised liberation from rebirth by knowledge of ,god4#ed ,his first answer was the regular exoteric precept3 ,keep the commandments4 ,but when the young man answered3 ,all these things have ,i kept from my youth up2 then1 to that conscience free from all knowledge of transgression1 came the answer of the true ,teacher3 ,if thou wilt be perfect1 go and sell that thou hast1 and give to the poor1 and thou shalt have treasure in heaven2 and come and follow me4 ,if thou wilt be perfect1 be a member of the ,kingdom1 poverty and obedience must be embraced4 ,and then to ,his own disciples ,jesus explains that a rich man can hardly enter the ,kingdom of ,heaven1 such entrance being more difficult than for a camel to pass through the eye of a needle2 with men such entrance could not be1 with ,god all things were possible4#ee ,only ,god in man can pass that barrier4 ,this text has been variously explained away1 it being obviously impossible to take it in its surface meaning1 that a rich man cannot enter a post-mortem state of happiness4 ,into that state the rich man may enter as well as the poor1 and the universal practice of ,christians shows that they do not for one moment believe that riches imperil their happiness after death4 ,but if the real meaning of the ,kingdom of ,heaven be taken1 we have the expression of a simple and direct fact4 ,for that knowledge of ,god which is ,eternal ,life#ef cannot be gained till everything earthly is surrendered1 cannot be learned until everything has been sacrificed4 ,the man must give up not only earthly wealth1 which henceforth may only pass through his hands as steward1 but he must give up his inner wealth as well1 so far as he holds it as his own against the world2 until he is stripped naked he cannot pass the narrow gateway4 ,such has ever been a condition of ,initiation1 and poverty1 obedience1 chastity1 has been the vow of the candidate4 ,the second birth is another well-recognised term for ,initiation2 even now in ,india the higher castes are called twice-born1 and the ceremony that makes them twice-born is a ceremony of ,initiation--mere husk truly1 in these modern days1 but the pattern of things in the heavens4#eg ,when ,jesus is speaking to ,nicodemus1 ,he states that ,except a man be born again1 he cannot see the kingdom of ,god1 and this birth is spoken of as that of water and the ,spirit2#eh this is the first ,initiation2 a later one is that of the ,holy ,ghost and fire1#ei the baptism of the ,initiate in his manhood1 as the first is that of birth1 which welcomes him as the ,little ,child entering the ,kingdom4#fj ,how thoroughly this imagery was familiar among the mystic of the ,jews is shown by the surprise evinced by ,jesus when ,nicodemus stumbled over ,his mystic phraseology3 ,art thou a master of ,israel1 and knowest not these things8#fa ,another precept of ,jesus which remains as a hard saying to his followers is3 ,be ye therefore perfect1 even as your ,father which is in heaven is perfect4#fb ,the ordinary ,christian knows that he cannot possibly obey this command2 full of ordinary human frailties and weaknesses1 how can he become perfect as ,god is perfect8 ,seeing the impossibility of the achievement set before him1 he quietly puts it aside1 and thinks no more about it4 ,but seen as the crowning effort of many lives of steady improvement1 as the triumph of the ,god within us over the lower nature1 it comes within calculable distance1 and we recall the words of ,porphyry1 how the man who achieves the paradigmatic virtues is the ,father of the ,gods1#fc and that in the ,mysteries these virtues were acquired4 ,s4 ,paul follows in the footsteps of his ,master1 and speaks in exactly the same sense1 but1 as might be expected from his organising work in the ,church1 with greater explicitness and clearness4 ,the student should read with attention chapters ii4 and iii41 and verse #a of chapter iv4 of the ,first ,epistle to the ,corinthians1 remembering1 as he reads1 that the words are addressed to baptised and communicant members of the ,church1 full members from the modern standpoint1 although described as babes and carnal by the ,apostle4 ,they were not catechumens or neophytes1 but men and women who were in complete possession of all the privileges and responsibilities of ,church membership1 recognised by the ,apostle as being separate from the world1 and expected not to behave as men of the world4 ,they were1 in fact1 in possession of all that the modern ,church gives to its members4 ,let us summarise the ,apostle's words3 ,i came to you bearing the divine testimony1 not alluring you with human wisdom but with the power of the ,spirit4 ,truly 'we speak wisdom among them that are perfect1' but it is no human wisdom4 ',we speak the wisdom of ,god in a mystery1 even the hidden wisdom1 which ,god ordained before the world' began1 and which none even of the princes of this world know4 ,the things of that wisdom are beyond men's thinking1 'but ,god hath revealed them unto us by his ,spirit 444 the deep things of ,god1' 'which the ,holy ,ghost teacheth4'#fd ,these are spiritual things1 to be discerned only by the spiritual man1 in whom is the mind of ,christ4 ',and ,i1 brethren1 could not speak unto you as unto spiritual1 but as unto carnal1 even as unto babes in ,christ4444 ,ye were not able to bear it1 neither yet now are ye able4 ,for ye are yet carnal4' ',as a wise master-builder#fe ,i have laid the foundation1' and 'ye are the temple of ,god1 and the ,spirit of ,god dwelleth in you4' ',let a man so account of us1 as of the ministers of ,christ1 and stewards of the ,mysteries of ,god4' ,can any one read this passage--and all that has been done in the summary is to bring out the salient points--without recognising the fact that the ,apostle possessed a divine wisdom given in the ,mysteries1 that his ,corinthian followers were not yet able to receive8 ,and note the recurring technical terms3 the wisdom1 the wisdom of ,god in a mystery1 the hidden wisdom1 known only to the spiritual man1 spoken of only among the perfect1 wisdom from which the non-spiritual1 the babes in ,christ1 the carnal1 were excluded1 known to the wise master-builder1 the steward of the ,mysteries of ,god4 ,again and again he refers to these ,mysteries4 ,writing to the ,ephesian ,christians he says that by revelation1 by the unveiling1 had been made known unto me the ,mystery1 and hence his knowledge in the ,mystery of ,christ2 all might know of the fellowship of the ,mystery4#ff ,of this ,mystery1 he repeated to the ,colossians1 he was made a minister1 the ,mystery which hath been hid from ages and from generations1 but now is made manifest to ,his saints2 not to the world1 nor even to ,christians1 but only to the ,holy ,ones4 ,to them was unveiled the glory of this ,mystery2 and what was it8 ,christ in you--a significant phrase1 which we shall see1 in a moment1 belonged to the life of the ,initiate2 thus ultimately must every man learn the wisdom1 and become perfect in ,christ ,jesus4#fg ,these ,colossians he bids pray that ,god would open to us a door of utterance1 to speak the mystery of ,christ1#fh a passage to which ,s4 ,clement refers as one in which the apostle clearly reveals that knowledge belongs not to all4#fi ,so also he writes to his loved ,timothy1 bidding him select his deacons from those who hold the ,mystery of the faith in a pure conscience1 that great ,mystery of ,godliness1 that he had learned1#gj knowledge of which was necessary for the teachers of the ,church4 ,now ,s4 ,timothy holds an important position1 as representing the next generation of ,christian teachers4 ,he was a pupil of ,s4 ,paul1 and was appointed by him to guide and rule a portion of the ,church4 ,he had been1 we learn1 initiated into the ,mysteries by ,s4 ,paul himself1 and reference is made to this1 the technical phrases once more serving as a clue4 ,this charge ,i commit unto thee1 son ,timothy1 according to the prophecies which went before on thee1#ga the solemn benediction of the ,initiator1 who admitted the candidate2 but not alone was the ,initiator present3 ,neglect not the gift that is in thee1 which was given thee by prophecy1 by the laying on of the hands of the ,presbytery1#gb of the ,elder ,brothers4 ,and he reminds him to lay hold of that eternal life1 whereunto thou art also called1 and hast professed a good profession before many witnesses#gc--the vow of the new ,initiate1 pledged in the presence of the ,elder ,brothers1 and of the assembly of ,initiates4 ,the knowledge then given was the sacred charge of which ,s4 ,paul cries out so forcibly3 ,o ,timothy1 keep that which is committed to thy trust#gd--not the knowledge commonly possessed by ,christians1 as to which no special obligation lay upon ,s4 ,timothy1 but the sacred deposit committed to his trust as an ,initiate1 and essential to the welfare of the ,church4 ,s4 ,paul later recurs again to this1 laying stress on the supreme importance of the matter in a way that would be exaggerated had the knowledge been the common property of ,christian men3 ,hold fast the form of sound words which thou hast heard of me4444 ,that good thing which was committed unto thee1 keep by the ,holy ,ghost which dwelleth in us#ge--;as serious an adjuration as human lips could frame4 ,further1 it was his duty to provide for the due transmission of this sacred deposit1 that it might be handed on to the future1 and the ,church might never be left without teachers3 ,the things that thou hast heard of me among many witnesses--the sacred oral teachings given in the assembly of ,initiates1 who bore witness to the accuracy of the transmission--the same commit thou to faithful men1 who shall be able to teach others also4#gf ,the knowledge--or1 if the phrase be preferred1 the supposition--that the ,church possessed these hidden teachings throws a flood of light on the scattered remarks made by ,s4 ,paul about himself1 and when they are gathered together1 we have an outline of the evolution of the ,initiate4 ,s4 ,paul asserts that though he was already among the perfect1 the initiated--for he says3 ,let us1 therefore1 as many as be perfect1 be thus minded--he had not yet attained1 was indeed not yet wholly perfect1 for he had not yet won ,christ1 he had not yet reached the high calling of ,god in ,christ1 the power of ,his resurrection1 and the fellowship of ,his sufferings1 being made conformable unto ,his death2 and he was striving1 he says1 if by any means ,i might attain unto the resurrection of the dead4#gg ,for this was the ,initiation that liberated1 that made the ,initiate the ,perfect ,master1 the ,risen ,christ1 freeing ,him finally from the dead1 from the humanity within the circle of generation1 from the bonds that fettered the soul to gross matter4 ,here again we have a number of technical terms1 and even the surface reader should realise that the resurrection of the dead here spoken of cannot be the ordinary resurrection of the modern ,christian1 supposed to be inevitable for all men1 and therefore obviously not requiring any special struggle on the part of any one to attain to it4 ,in fact the very word attain would be out of place in referring to a universal and inevitable human experience4 ,s4 ,paul could not avoid that resurrection1 according to the modern ,christian view4 ,what then was the resurrection to attain which he was making such strenuous efforts8 ,once more the only answer comes from the ,mysteries4 ,in them the ,initiate approaching the ,initiation that liberated from the cycle of rebirth1 the circle of generation1 was called the suffering ,christ2 he shared the sufferings of the ,saviour of the world1 was crucified mystically1 made conformable to ,his death1 and then attained the resurrection1 the fellowship of the glorified ,christ1 and1 after1 that death had over him no power4#gh ,this was the prize towards which the great ,apostle was pressing1 and he urged as many as be perfect1 not the ordinary believer1 thus also to strive4 ,let them not be content with what they had gained1 but still press onwards4 ,this resemblance of the ,initiate to the ,christ is1 indeed1 the very groundwork of the ,greater ,mysteries1 as we shall see more in detail when we study ,the ,mystical ,christ4 ,the ,initiate was no longer to look on ,christ as outside himself3 ,though we have known ,christ after the flesh1 yet now henceforth know we ,him no more4#gi ,the ordinary believer had put on ,christ2 as many of you as have been baptised into ,christ have put on ,christ4#hj ,then they were the babes in ,christ to whom reference has already been made1 and ,christ was the ,saviour to whom they looked for help1 knowing ,him after the flesh4 ,but when they had conquered the lower nature and were no longer carnal1 then they were to enter on a higher path1 and were themselves to become ,christ4 ,this which he himself had already reached1 was the longing of the ,apostle for his followers3 ,my little children1 of whom ,i travail in birth again until ,christ be formed in you4#ha ,already he was their spiritual father1 having begotten you through the gospel4#hb ,but now again he was as a parent1 as their mother to bring them to the second birth4 ,then the infant ,christ1 the ,holy ,child1 was born in the soul1 the hidden man of the heart2#hc the ,initiate thus became that ,little ,child2 henceforth he was to live out in his own person the life of the ,christ1 until he became the perfect man1 growing unto the measure of the stature of the fulness of ,christ4#hd ,then he1 as ,s4 ,paul was doing1 filled up the sufferings of ,christ in his own flesh1#he and always bore about in the body the dying of the ,lord ,jesus1#hf so that he could truly say3 ,i am crucified with ,christ3 nevertheless ,i live2 yet not ,i1 but ,christ liveth in me4#hg ,thus was the ,apostle himself suffering2 thus he describes himself4 ,and when the struggle is over1 how different is the calm tone of triumph from the strained effort of the earlier years3 ,i am now ready to be offered1 and the time of my departure is at hand4 ,i have fought a good fight1 ,i have finished my course1 ,i have kept the faith2 henceforth there is laid up for me a crown of righteousness4#hh ,this was the crown given to him that overcometh1 of whom it is said by the ascended ,christ3 ,i will make him a pillar in the temple of my ,god2 and he shall go no more out4#hi ,for after the ,resurrection the ,initiate has become the ,perfect ,man1 the ,master1 and ,he goes out no more from the ,temple1 but from it serves and guides the worlds4 ,it may be well to point out1 ere closing this chapter1 that ,s4 ,paul himself sanctions the use of the theoretical mystic teaching in explaining the historical events recorded in the ,scriptures4 ,the history therein written is not regarded by him as a mere record of facts1 which occurred on the physical plane4 ,a true mystic1 he saw in the physical events the shadows of the universal truths ever unfolding in higher and inner worlds1 and knew that the events selected for preservation in occult writings were such as were typical1 the explanation of which would subserve human instruction4 ,thus he takes the story of ,abraham1 ,sarai1 ,hagar1 ,ishmael1 and ,isaac1 and saying1 which things are an allegory1 he proceeds to give the mystical interpretation4#ij ,referring to the escape of the ,israelites from ,egypt1 he speaks of the ,red ,sea as a baptism1 of the manna and the water as spiritual meat and spiritual drink1 of the rock from which the water flowed as ,christ4#ia ,he sees the great mystery of the union of ,christ and ,his ,church in the human relation of husband and wife1 and speaks of ,christians as the flesh and the bones of the body of ,christ4#ib ,the writer of the ,epistle to the ,hebrews allegorises the whole ,jewish system of worship4 ,in the ,temple he sees a pattern of the heavenly ,temple1 in the ,high ,priest he sees ,christ1 in the sacrifices the offering of the spotless ,son2 the priests of the ,temple are but the example and shadow of heavenly things1 of the heavenly priesthood serving in the true tabernacle4 ,a most elaborate allegory is thus worked out in chapters iii4-x41 and the writer alleges that the ,holy ,ghost thus signified the deeper meaning2 all was a figure for the time4 ,in this view of the sacred writings1 it is not alleged that the events recorded did not take place1 but only that their physical happening was a matter of minor importance4 ,and such explanation is the unveiling of the ,lesser ,mysteries1 the mystic teaching which is permitted to be given to the world4 ,it is not1 as many think1 a mere play of the imagination1 but is the outcome of a true intuition1 seeing the patterns in the heavens1 and not only the shadows cast by them on the screen of earthly time4 ,,chapter ,,iii4 ,,the ,,hidden ,,side ,,of ,,christianity7concluded74 77b77 ,,the ,,testimony ,,of ,,the ,,church4 ,while it may be that some would be willing to admit the possession by the ,apostles and their immediate successors of a deeper knowledge of spiritual things than was current among the masses of the believers around them1 few will probably be willing to take the next step1 and1 leaving that charmed circle1 accept as the depository of their sacred learning the ,mysteries of the ,early ,church4 ,yet we have ,s4 ,paul providing for the transmission of the unwritten teaching1 himself initiating ,s4 ,timothy1 and instructing ,s4 ,timothy to initiate others in his turn1 who should again hand it on to yet others4 ,we thus see the provision of four successive generations of teachers1 spoken of in the ,scriptures themselves1 and these would far more than overlap the writers of the ,early ,church1 who bear witness to the existence of the ,mysteries4 ,for among these are pupils of the ,apostles themselves1 though the most definite statements belong to those removed from the ,apostles by one intermediate teacher4 ,now1 as soon as we begin to study the writings of the ,early ,church1 we are met by the facts that there are allusions which are only intelligible by the existence of the ,mysteries1 and then statements that the ,mysteries are existing4 ,this might1 of course1 have been expected1 seeing the point at which the ,new ,testament leaves the matter1 but it is satisfactory to find the facts answer to the expectation4 ,the first witnesses are those called the ,apostolic ,fathers1 the disciples of the ,apostles2 but very little of their writings1 and that disputed1 remains4 ,not being written controversially1 the statements are not as categorical as those of the later writers4 ,their letters are for the encouragement of the believers4 ,polycarp1 ,bishop of ,smyrna1 and fellow-disciple with ,ignatius of ,s4 ,john1#ic expresses a hope that his correspondents are well versed in the sacred ,scriptures and that nothing is hid from you2 but to me this privilege is not yet granted#id--writing1 apparently1 before reaching full ,initiation4 ,barnabas speaks of communicating some portion of what ,i have myself received1#ie and after expounding the ,law mystically1 declares that we then1 rightly understanding ,his commandments1 explain them as the ,lord intended4#if ,ignatius1 ,bishop of ,antioch1 a disciple of ,s4 ,john1#ig speaks of himself as not yet perfect in ,jesus ,christ4 ,for ,i now begin to be a disciple1 and ,i speak to you as my fellow-disciples1#ih and he speaks of them as initiated into the mysteries of the ,gospel with ,paul1 the holy1 the martyred4#ii ,again he says3 ,might ,i not write to you things more full of mystery8 ,but ,i fear to do so1 lest ,i should inflict injury on you who are but babes4 ,pardon me in this respect1 lest1 as not being able to receive their weighty import1 ye should be strangled by them4 ,for even ,i1 though ,i am bound for ,christ and am able to understand heavenly things1 the angelic orders1 and the different sorts of angels and hosts1 the distinction between powers and dominions1 and the diversities between thrones and authorities1 the mightiness of the aeons1 and the pre-eminence of the cherubim and seraphim1 the sublimity of the ,spirit1 the kingdom of the ,lord1 and above all the incomparable majesty of ,almighty ,god--though ,i am acquainted with these things1 yet am ,i not therefore by any means perfect1 nor am ,i such a disciple as ,paul or ,peter4#ajj ,this passage is interesting1 as indicating that the organisation of the celestial hierarchies was one of the subjects in which instruction was given in the ,mysteries4 ,again he speaks of the ,high ,priest1 the ,hierophant1 to whom the holy of holies has been committed1 and who alone has been entrusted with the secrets of ,god4#aja ,we come next to ,s4 ,clement of ,alexandria and his pupil ,origen1 the two writers of the second and third centuries who tell us most about the ,mysteries in the ,early ,church2 though the general atmosphere is full of mystic allusions1 these two are clear and categorical in their statements that the ,mysteries were a recognised institution4 ,now ,s4 ,clement was a disciple of ,pantaenus1 and he speaks of him and of two others1 said to be probably ,tatian and ,theodotus1 as preserving the tradition of the blessed doctrine derived directly from the holy ,apostles1 ,peter1 ,james1 ,john1 and ,paul1#ajb his link with the ,apostles themselves consisting thus of only one intermediary4 ,he was the head of the ,catechetical ,school of ,alexandria in ,a4,d4 #ahi1 and died about ,a4,d4 #bbj4 ,origen1 born about ,a4,d4 #ahe1 was his pupil1 and he is1 perhaps1 the most learned of the ,fathers1 and a man of the rarest moral beauty4 ,these are the witnesses from whom we receive the most important testimony as to the existence of definite ,mysteries in the ,early ,church4 ,the ,stromata1 or ,miscellanies1 of ,s4 ,clement are our source of information about the ,mysteries in his time4 ,he himself speaks of these writings as a miscellany of ,gnostic notes1 according to the true philosophy1#ajc and also describes them as memoranda of the teachings he had himself received from ,pantaenus4 ,the passage is instructive3 ,the ,lord 444 allowed us to communicate of those divine ,mysteries1 and of that holy light1 to those who are able to receive them4 ,he did not certainly disclose to the many what did not belong to the many2 but to the few to whom ,he knew that they belonged1 who were capable of receiving and being moulded according to them4 ,but secret things are entrusted to speech1 not to writing1 as is the case with ,god4 ,and if one say#ajd that it is written1 ',there is nothing secret which shall not be revealed1 nor hidden which shall not be disclosed1' let him also hear from us1 that to him who hears secretly1 even what is secret shall be manifested4 ,this is what was predicted by this oracle4 ,and to him who is able secretly to observe what is delivered to him1 that which is veiled shall be disclosed as truth2 and what is hidden to the many shall appear manifest to the few4444 ,the ,mysteries are delivered mystically1 that what is spoken may be in the mouth of the speaker2 rather not in his voice1 but in his understanding4444 ,the writing of these memoranda of mine1 ,i well know1 is weak when compared with that spirit1 full of grace1 which ,i was privileged to hear4 ,but it will be an image to recall the archetype to him who was struck with the ,thyrsus4 ,the ,thyrsus1 we may here interject1 was the wand borne by ,initiates1 and candidates were touched with it during the ceremony of ,initiation4 ,it had a mystic significance1 symbolising the spinal cord and the pineal gland in the ,lesser ,mysteries1 and a ,rod1 known to ,occultists1 in the ,greater4 ,to say1 therefore1 to him who was struck with the ,thyrsus was exactly the same as to say1 to him who was initiated in the ,mysteries4 ,clement proceeds3 ,we profess not to explain secret things sufficiently--far from it--but only to recall them to memory1 whether we have forgot aught1 or whether for the purpose of not forgetting4 ,many things1 ,i well know1 have escaped us1 through length of time1 that have dropped away unwritten4444 ,there are then some things of which we have no recollection2 for the power that was in the blessed men was great4 ,a frequent experience of those taught by the ,great ,ones1 for ,their presence stimulates and renders active powers which are normally latent1 and which the pupil1 unassisted1 cannot evoke4 ,there are also some things which remained unnoted long1 which have now escaped2 and others which are effaced1 having faded away in the mind itself1 since such a task is not easy to those not experienced2 these ,i revive in my commentaries4 ,some things ,i purposely omit1 in the exercise of a wise selection1 afraid to write what ,i guarded against speaking2 not grudging--for that were wrong--but fearing for my readers1 lest they should stumble by taking them in a wrong sense2 and1 as the proverb says1 we should be found 'reaching a sword to a child4' ,for it is impossible that what has been written should not escape become known1 although remaining unpublished by me4 ,but being always revolved1 using the one only voice1 that of writing1 they answer nothing to him that makes enquiries beyond what is written2 for they require of necessity the aid of some one1 either of him who wrote1 or of some one else who has walked in his footsteps4 ,some things my treatise will hint2 on some it will linger2 some it will merely mention4 ,it will try to speak imperceptibly1 to exhibit secretly1 and to demonstrate silently4#aje ,this passage1 if it stood alone1 would suffice to establish the existence of a secret teaching in the ,early ,church4 ,but it stands by no means alone4 ,in ,chapter xii4 of this same ,book ,i41 headed1 ,the ,mysteries of the ,faith not to be divulged to all1 ,clement declares that1 since others than the wise may see his work1 it is requisite1 therefore1 to hide in a ,mystery the wisdom spoken1 which the ,son of ,god taught4 ,purified tongue of the speaker1 purified ears of the hearer1 these were necessary4 ,such were the impediments in the way of my writing4 ,and even now ,i fear1 as it is said1 'to cast the pearls before swine1 lest they tread them under foot and turn and rend us4' ,for it is difficult to exhibit the really pure and transparent words respecting the true light1 to swinish and untrained hearers4 ,for scarcely could anything which they could hear be more ludicrous than these to the multitude2 nor any subjects on the other hand more admirable or more inspiring to those of noble nature4 ,but the wise do not utter with their mouth what they reason in council4 ',but what ye hear in the ear1' said the ,lord1 'proclaim upon the houses'2 bidding them receive the secret traditions of the true knowledge1 and expound them aloft and conspicuously2 and as we have heard in the ear1 so to deliver them to whom it is requisite2 but not enjoining us to communicate to all without distinction1 what is said to them in parables4 ,but there is only a delineation in the memoranda1 which have the truth sown sparse and broadcast1 that it may escape the notice of those who pick up seeds like jackdaws2 but when they find a good husbandman1 each one of them will germinate and will produce corn4 ,clement might have added that to proclaim upon the houses was to proclaim or expound in the assembly of the ,perfect1 the ,initiated1 and by no means to shout aloud to the man in the street4 ,again he says that those who are still blind and dumb1 not having understanding1 or the undazzled and keen vision of the contemplative soul 444 must stand outside of the divine choir4444 ,wherefore1 in accordance with the method of concealment1 the truly sacred ,word1 truly divine and most necessary for us1 deposited in the shrine of truth1 was by the ,egyptians indicated by what were called among them adyta1 and by the ,hebrews by the veil4 ,only the consecrated 444 were allowed access to them4 ,for ,plato also thought it not lawful for 'the impure to touch the pure4' ,thence the prophecies and oracles are spoken in enigmas1 and the ,mysteries are not exhibited incontinently to all and sundry1 but only after certain purifications and previous instructions4#ajf ,he then descants at great length on ,symbols1 expounding ,pythagorean1 ,hebrew1 ,egyptian1#ajg and then remarks that the ignorant and unlearned man fails in understanding them4 ,but the ,gnostic apprehends4 ,now then it is not wished that all things should be exposed indiscriminately to all and sundry1 or the benefits of wisdom communicated to those who have not even in a dream been purified in soul 7for it is not allowed to hand to every chance comer what has been procured with such laborious efforts72 nor are the ,mysteries of the ,word to be expounded to the profane4 ,the ,pythagoreans and ,plato1 ,zeno1 and ,aristotle had exoteric and esoteric teachings4 ,the philosophers established the ,mysteries1 for was it not more beneficial for the holy and blessed contemplation of realities to be concealed8#ajh ,the ,apostles also approved of veiling the ,mysteries of the ,faith1 for there is an instruction to the perfect1 alluded to in ,colossians i4 #i-aa and #be-bg4 ,so that1 on the one hand1 then1 there are the ,mysteries which were hid till the time of the ,apostles1 and were delivered by them as they received from the ,lord1 and1 concealed in the ,old ,testament1 were manifested to the saints4 ,and1 on the other hand1 there is 'the riches of the glory of the mystery in the ,gentiles1' which is faith and hope in ,christ2 which in another place he has called the 'foundation4' ,he quotes ,s4 ,paul to show that this knowledge belongs not to all1 and says1 referring to ,heb4 v4 and vi41 that there were certainly among the ,hebrews1 some things delivered unwritten2 and then refers to ,s4 ,barnabas1 who speaks of ,god1 who has put into our hearts wisdom and the understanding of ,his secrets1 and says that it is but for few to comprehend these things1 as showing a trace of ,gnostic tradition4 ,wherefore instruction1 which reveals hidden things1 is called illumination1 as it is the teacher only who uncovers the lid of the ark4#aji ,further referring to ,s4 ,paul1 he comments on his remark to the ,romans that he will come in the fulness of the blessing of ,christ1#aaj and says that he thus designates the spiritual gift and the ,gnostic interpretation1 while being present he desires to impart to them present as 'the fulness of ,christ1 according to the revelation of the ,mystery sealed in the ages of eternity1 but now manifested by the prophetic ,scriptures'#aaa4444 ,but only to a few of them is shown what those things are which are contained in the ,mystery4 ,rightly1 then1 ,plato1 in the epistles1 treating of ,god1 says3 ',we must speak in enigmas2 that should the tablet come by any mischance on its leaves either by sea or land1 he who reads may remain ignorant4'#aab ,after much examination of ,greek writers1 and an investigation into philosophy1 ,s4 ,clement declares that the ,gnosis imparted and revealed by the ,son of ,god1 is wisdom4444 ,and the ,gnosis itself is that which has descended by transmission to a few1 having been imparted unwritten by the ,apostles4#aac ,a very long exposition of the life of the ,gnostic1 the ,initiate1 is given1 and ,s4 ,clement concludes it by saying3 ,let the specimen suffice to those who have ears4 ,for it is not required to unfold the mystery1 but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind4#aad ,regarding ,scripture as consisting of allegories and symbols1 and as hiding the sense in order to stimulate enquiry and to preserve the ignorant from danger4#aae ,s4 ,clement naturally confined the higher instruction to the learned4 ,our ,gnostic will be deeply learned1#aaf he says4 ,now the ,gnostic must be erudite4#aag ,those who had acquired readiness by previous training could master the deeper knowledge1 for though a man can be a believer without learning1 so also we assert that it is impossible for a man without learning to comprehend the things which are declared in the faith4#aah ,some who think themselves naturally gifted1 do not wish to touch either philosophy or logic2 nay more1 they do not wish to learn natural science4 ,they demand bare faith alone4444 ,so also ,i call him truly learned who brings everything to bear on the truth--so that1 from geometry1 and music1 and grammar1 and philosophy itself1 culling what is useful1 he guards the faith against assault4444 ,how necessary is it for him who desires to be partaker of the power of ,god1 to treat of intellectual subjects by philosophising4#aai ,the ,gnostic avails himself of branches of learning as auxiliary preparatory exercises4#abj ,so far was ,s4 ,clement from thinking that the teaching of ,christianity should be measured by the ignorance of the unlearned4 ,he who is conversant with all kinds of wisdom will be pre-eminently a ,gnostic4#aba ,thus while he welcomed the ignorant and the sinner1 and found in the ,gospel what was suited to their needs1 he considered that only the learned and the pure were fit candidates for the ,mysteries4 ,the ,apostle1 in contradistinction to ,gnostic perfection1 calls the common faith the foundation1 and sometimes milk1#abb but on that foundation the edifice of the ,gnosis was to be raised1 and the food of men was to succeed that of babes4 ,there is nothing of harshness nor of contempt in the distinction he draws1 but only a calm and wise recognition of the facts4 ,even the well-prepared candidate1 the learned and trained pupil1 could only hope to advance step by step in the profound truths unveiled in the ,mysteries4 ,this appears clearly in his comments on the vision of ,hermas1 in which he also throws out some hints on methods of reading occult works4 ,did not the ,power also1 that appeared to ,hermas in the ,vision1 in the form of the ,church1 give for transcription the book which she wished to be made known to the elect8 ,and this1 he says1 he transcribed to the letter1 without finding how to complete the syllables4 ,and this signified that the ,scripture is clear to all1 when taken according to base reading2 and that this is the faith which occupies the place of the rudiments4 ,wherefore also the figurative expression is employed1 'reading according to the letter1' while we understand that the gnostic unfolding of ,scriptures1 when faith has already reached an advanced state1 is likened to reading according to the syllables4444 ,now that the ,saviour has taught the ,apostles the unwritten rendering of the written 7scriptures7 has been handed down also to us1 inscribed by the power of ,god on hearts new1 according to the renovation of the book4 ,thus those of highest repute among the ,greeks dedicate the fruit of the pomegranate to ,hermes1 who they say is speech1 on account of its interpretation4 ,for speech conceals much4444 ,that it is therefore not only to those who read simply that the acquisition of the truth is so difficult1 but that not even to those whose prerogative the knowledge of the truth is1 is the contemplation of it vouchsafed all at once1 the history of ,moses teaches2 until accustomed to gaze1 as the ,hebrews on the glory of ,moses1 and the prophets of ,israel on the visions of angels1 so we also become able to look the splendours of truth in the face4#abc ,yet more references might be given1 but these should suffice to establish the fact that ,s4 ,clement knew of1 had been initiated into1 and wrote for the benefit of those who had also been initiated into1 the ,mysteries in the ,church4 ,the next witness is his pupil ,origen1 that most shining light of learning1 courage1 sanctity1 devotion1 meekness1 and zeal1 whose works remain as mines of gold wherein the student may dig for the treasures of wisdom4 ,in his famous controversy with ,celsus attacks were made on ,christianity which drew out a defence of the ,christian position in which frequent references were made to the secret teachings4#abd ,celsus had alleged1 as a matter of attack1 that ,christianity was a secret system1 and ,origen traverses this by saying that while certain doctrines were secret1 many others were public1 and that this system of exoteric and esoteric teachings1 adopted in ,christianity1 was also in general use among philosophers4 ,the reader should note1 in the following passage1 the distinction drawn between the resurrection of ,jesus1 regarded in a historical light1 and the mystery of the resurrection4 ,moreover1 since he ,celsus frequently calls the ,christian doctrine a secret system of belief1 we must confute him on this point also1 since almost the entire world is better acquainted with what ,christians preach than with the favourite opinions of philosophers4 ,for who is ignorant of the statement that ,jesus was born of a virgin1 and that ,he was crucified1 and that ,his resurrection is an article of faith among many1 and that a general judgment is announced to come1 in which the wicked are to be punished according to their deserts1 and the righteous to be duly rewarded8 ,and yet the ,mystery of the resurrection1 not being understood1 is made a subject of ridicule among unbelievers4 ,in these circumstances1 to speak of the ,christian doctrine as a secret system1 is altogether absurd4 ,but that there should be certain doctrines1 not made known to the multitude1 which are revealed after the exoteric ones have been taught1 is not a peculiarity of ,christianity alone1 but also of philosophic systems1 in which certain truths are exoteric and others esoteric4 ,some of the hearers of ,pythagoras were content with his ipse dixit2 while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears4 ,moreover1 all the ,mysteries that are celebrated everywhere throughout ,greece and barbarous countries1 although held in secret1 have no discredit thrown upon them1 so that it is in vain he endeavours to calumniate the secret doctrines of ,christianity1 seeing that he does not correctly understand its nature4#abe ,it is impossible to deny that1 in this important passage1 ,origen distinctly places the ,christian ,mysteries in the same category as those of the ,pagan world1 and claims that what is not regarded as a discredit to other religions should not form a subject of attack when found in ,christianity4 ,still writing against ,celsus1 he declares that the secret teachings of ,jesus were preserved in the ,church1 and refers specifically to the explanations that ,he gave to ,his disciples of ,his parables1 in answering ,celsus' comparison of the inner ,mysteries of the ,church of ,god with the ,egyptian worship of animals4 ,i have not yet spoken of the observance of all that is written in the ,gospels1 each one of which contains much doctrine difficult to be understood1 not merely by the multitude1 but even by certain of the more intelligent1 including a very profound explanation of the parables which ,jesus delivered to 'those without1' while reserving the exhibition of their full meaning for those who had passed beyond the stage of exoteric teaching1 and who came to ,him privately in the house4 ,and when he comes to understand it1 he will admire the reason why some are said to be 'without1' and others 'in the house4'#abf ,and he refers guardedly to the mountain which ,jesus ascended1 from which he came down again to help those who were unable to follow ,him whither ,his disciples went4 ,the allusion is to the ,mountain of ,initiation1 a well-known mystical phrase1 as ,moses also made the ,tabernacle after the pattern showed thee in the mount4#abg ,origen refers to it again later1 saying that ,jesus showed himself to be very different in his real appearance when on the ,mountain1 from what those saw who could not follow ,him on high4#abh ,so also1 in his commentary on the ,gospel of ,matthew1 ,chap1 xv41 dealing with the episode of the ,syro-,phoenician woman1 ,origen remarks3 ,and perhaps1 also1 of the words of ,jesus there are some loaves which it is possible to give to the more rational1 as to children1 only2 and others as it were crumbs from the great house and table of the well-born1 which may be used by some souls like dogs4 ,celsus complaining that sinners were brought into the ,church1 ,origen answers that the ,church had medicine for those that were sick1 but also the study and the knowledge of divine things for those who were in health4 ,sinners were taught not to sin1 and only when it was seen that progress had been made1 and men were purified by the ,word1 then and not before do we invite them to participation in our ,mysteries4 ,for we speak wisdom among them that are perfect4#abi ,sinners came to be healed3 ,for there are in the divinity of the ,word some helps towards the cure of those who are sick4444 ,others1 again1 which to the pure in soul and body exhibit the 'revelation of the ,mystery1 which was kept secret since the world began1 but now is made manifest by the ,scriptures of the prophets1' and 'by the appearing of our ,lord ,jesus ,christ1' which 'appearing' is manifested to each one of those who are perfect1 and which enlightens the reason in the true knowledge of things4#acj ,such appearances of divine ,beings took place1 we have seen1 in the ,pagan ,mysteries1 and those of the ,church had equally glorious visitants4 ,god the ,word1 he says1 was sent as a physician to sinners1 but as a ,teacher of ,divine ,mysteries to those who are already pure1 and who sin no more4#aca ,wisdom will not enter into the soul of a base man1 nor dwell in a body that is involved in sin2 hence these higher teachings are given only to those who are athletes in piety and in every virtue4 ,christians did not admit the impure to this knowledge1 but said3 ,whoever has clean hands1 and1 therefore1 lifts up holy hands to ,god 444 let him come to us 444 whoever is pure not only from all defilement1 but from what are regarded as lesser transgressions1 let him be boldly initiated in the ,mysteries of ,jesus1 which properly are made known only to the holy and the pure4 ,hence also1 ere the ceremony of ,initiation began1 he who acts as ,initiator1 according to the precepts of ,jesus1 the ,hierophant1 made the significant proclamation to those who have been purified in heart3 ,he1 whose soul has1 for a long time1 been conscious of no evil1 especially since he yielded himself to the healing of the ,word1 let such a one hear the doctrines which were spoken in private by ,jesus to ,his genuine disciples4 ,this was the opening of the initiating those who were already purified into the sacred ,mysteries4#acb ,such only might learn the realities of the unseen worlds1 and might enter into the sacred precincts where1 as of old1 angels were the teachers1 and where knowledge was given by sight and not only by words4 ,it is impossible not to be struck with the different tone of these ,christians from that of their modern successors4 ,with them perfect purity of life1 the practice of virtue1 the fulfilling of the divine ,law in every detail of outer conduct1 the perfection of righteousness1 were--as with the ,pagans--only the beginning of the way instead of the end4 ,nowadays religion is considered to have gloriously accomplished its object when it has made the ,saint2 then1 it was to the ,saints that it devoted its highest energies1 and1 taking the pure in heart1 it led them to the ,beatific ,vision4 ,the same fact of secret teaching comes out again1 when ,origen is discussing the arguments of ,celsus as to the wisdom of retaining ancestral customs1 based on the belief that the various quarters of the earth were from the beginning allotted to different superintending ,spirits1 and were thus distributed among certain governing ,powers1 and in this way the administration of the world is carried on4#acc ,origen having animadverted on the deductions of ,celsus1 proceeds3 ,but as we think it likely that some of those who are accustomed to deeper investigation will fall in with this treatise1 let us venture to lay down some considerations of a profounder kind1 conveying a mystical and secret view respecting the original distribution of the various quarters of the earth among different superintending ,spirits4#acd ,he says that ,celsus has misunderstood the deeper reasons relating to the arrangement of terrestrial affairs1 some of which are even touched upon in ,grecian history4 ,then he quotes ,deut4 xxxii4 #h-i3 ,when the ,most ,high divided the nations1 when he dispersed the sons of ,adam1 ,he set the bounds of the people according to the number of the ,angels of ,god2 and the ,lord's portion was his people ,jacob1 and ,israel the cord of his inheritance4 ,this is the wording of the ,septuagint1 not that of the ,english authorised version1 but it is very suggestive of the title the ,lord being regarded as that of the ,ruling ,angel of the ,jews only1 and not of the ,most ,high1 i4e4 ,god4 ,this view has disappeared1 from ignorance1 and hence the impropriety of many of the statements referring to the ,lord1 when they are transferred to the ,most ,high1 e4g4 ,judges i4 #ai4 ,origen then relates the history of the ,tower of ,babel1 and continues3 ,but on these subjects much1 and that of a mystical kind1 might be said2 in keeping with which is the following3 ',it is good to keep close the secret of a king1' ,tobit xii4 #g1 in order that the doctrine of the entrance of souls into bodies 7not1 however1 that of the transmigration from one body into another7 may not be thrown before the common understanding1 nor what is holy given to the dogs1 nor pearls be cast before swine4 ,for such a procedure would be impious1 being equivalent to a betrayal of the mysterious declarations of ,god's wisdom4444 ,it is sufficient1 however1 to represent in the style of a historic narrative what is intended to convey a secret meaning in the garb of history1 that those who have the capacity may work out for themselves all that relates to the subject4#ace ,he then expounds more fully the ,tower of ,babel story1 and writes3 ,now1 in the next place1 if any one has the capacity let him understand that in what assumes the form of history1 and which contains some things that are literally true1 while yet it conveys a deeper meaning4444#acf ,after endeavouring to show that the ,lord was more powerful than the other superintending ,spirits of the different quarters of the earth1 and that he sent his people forth to be punished by living under the dominion of the other powers1 and afterwards reclaimed them with all of the less favoured nations who could be drawn in1 ,origen concludes by saying3 ,as we have previously observed1 these remarks are to be understood as being made by us with a concealed meaning1 by way of pointing out the mistakes of those who assert 444#acg as did ,celsus4 ,after remarking that the object of ,christianity is that we should become wise1#ach ,origen proceeds3 ,if you come to the books written after the time of ,jesus1 you will find that those multitudes of believers who hear the parables are1 as it were1 'without1' and worthy only of exoteric doctrines1 while the disciples learn in private the explanation of the parables4 ,for1 privately1 to ,his own disciples did ,jesus open up all things1 esteeming above the multitudes those who desired to know ,his wisdom4 ,and ,he promises to those who believe on ,him to send them wise men and scribes4444 ,and ,paul also in the catalogue of ',charismata' bestowed by ,god1 placed first 'the ,word of wisdom1' and second1 as being inferior to it1 'the word of knowledge1' but third1 and lower down1 'faith4' ,and because he regarded 'the ,word' as higher than miraculous powers1 he for that reason places 'workings of miracles' and 'gifts of healings' in a lower place than gifts of the ,word4#aci ,the ,gospel truly helped the ignorant1 but it is no hindrance to the knowledge of ,god1 but an assistance1 to have been educated1 and to have studied the best opinions1 and to be wise4#adj ,as for the unintelligent1 ,i endeavour to improve such also to the best of my ability1 although ,i would not desire to build up the ,christian community out of such materials4 ,for ,i seek in preference those who are more clever and acute1 because they are able to comprehend the meaning of the hard sayings4#ada ,here we have plainly stated the ancient ,christian idea1 entirely at one with the considerations submitted in ,chapter ,i4 of this book4 ,there is room for the ignorant in ,christianity1 but it is not intended only for them1 and has deep teachings for the clever and acute4 ,it is for these that he takes much pains to show that the ,jewish and ,christian ,scriptures have hidden meanings1 veiled under stories the outer meaning of which repels them as absurd1 alluding to the serpent and the tree of life1 and the other statements which follow1 which might of themselves lead a candid reader to see that all these things had1 not inappropriately1 an allegorical meaning4#adb ,many chapters are devoted to these allegorical and mystical meanings1 hidden beneath the words of the ,old and ,new ,testaments1 and he alleges that ,moses1 like the ,egyptians1 gave histories with concealed meanings4#adc ,he who deals candidly with histories--this is ,origen's general canon of interpretation--and would wish to keep himself also from being imposed on by them1 will exercise his judgment as to what statements he will give his assent to1 and what he will accept figuratively1 seeking to discover the meaning of the authors of such inventions1 and from what statements he will withhold his beliefs1 as having been written for the gratification of certain individuals4 ,and we have said this by way of anticipation respecting the whole history related in the ,gospels concerning ,jesus4#add ,a great part of his ,fourth ,book is taken up with illustrations of the mystical explanations of the ,scripture stories1 and anyone who wishes to pursue the subject can read through it4 ,in the ,de ,principiis1 ,origen gives it as the received teaching of the ,church that the ,scriptures were written by the ,spirit of ,god1 and have a meaning1 not only such as is apparent at first sight1 but also another1 which escapes the notice of most4 ,for those words which are written are the forms of certain ,mysteries1 and the images of divine things4 ,respecting which there is one opinion throughout the whole ,church1 that the whole law is indeed spiritual2 but that the spiritual meaning which the law conveys is not known to all1 but to those only on whom the grace of the ,holy ,spirit is bestowed in the word of wisdom and knowledge4#ade ,those who remember what has already been quoted will see in the ,word of wisdom and the word of knowledge the two typical mystical instructions1 the spiritual and the intellectual4 ,in the ,fourth ,book of ,de ,principiis1 ,origen explains at length his views on the interpretation of ,scripture4 ,it has a body1 which is the common and historical sense2 a soul1 a figurative meaning to be discovered by the exercise of the intellect2 and a spirit1 an inner and divine sense1 to be known only by those who have the mind of ,christ4 ,he considers that incongruous and impossible things are introduced into the history to arouse an intelligent reader1 and compel him to search for a deeper explanation1 while simple people would read on without appreciating the difficulties4#adf ,cardinal ,newman1 in his ,arians of the ,fourth ,century1 has some interesting remarks on the ,disciplina ,arcani1 but1 with the deeply-rooted ingrained scepticism of the nineteenth century1 he cannot believe to the full in the riches of the glory of the ,mystery1 or probably never for a moment conceived the possibility of the existence of such splendid realities4 ,yet he was a believer in ,jesus1 and the words of the promise of ,jesus were clear and definite3 ,i will not leave you comfortless2 ,i will come to you4 ,yet a little while1 and the world seeth me no more2 but ye see me3 because ,i live1 ye shall live also4 ,at that day ye shall know that ,i am in my ,father1 and ye in me1 and ,i in you4#adg ,the promise was amply redeemed1 for ,he came to them and taught them in ,his ,mysteries2 therein they saw ,him1 though the world saw ,him no more1 and they knew the ,christ as in them1 and their life as ,christ's4 ,cardinal ,newman recognises a secret tradition1 handed down from the ,apostles1 but he considers that it consisted of ,christian doctrines1 later divulged1 forgetting that those who were told that they were not yet fit to receive it were not heathen1 nor even catechumens under instruction1 but full communicating members of the ,christian ,church4 ,thus he states that this secret tradition was later authoritatively divulged and perpetuated in the form of symbols1 and was embodied in the creeds of the early ,councils4#adh ,but as the doctrines in the creeds are to be found clearly stated in the ,gospels and ,epistles1 this position is wholly untenable1 all these having been already divulged to the world at large2 and in all of them the members of the ,church were certainly thoroughly instructed4 ,the repeated statements as to secrecy become meaningless if thus explained4 ,the ,cardinal1 however1 says that whatever has not been thus authenticated1 whether it was prophetical information or comment on the past dispensations1 is1 from the circumstances of the case1 lost to the ,church4#adi ,that is very probably1 in fact certainly1 true1 so far as the ,church is concerned1 but it is none the less recoverable4 ,commenting on ,irenaeus1 who in his work ,against ,heresies lays much stress on the existence of an ,apostolic ,tradition in the ,church1 the ,cardinal writes3 ,he then proceeds to speak of the clearness and cogency of the traditions preserved in the ,church1 as containing that true wisdom of the perfect1 of which ,s4 ,paul speaks1 and to which the ,gnostics pretended4 ,and1 indeed1 without formal proofs of the existence and the authority in primitive times of an ,apostolic ,tradition1 it is plain that there must have been such a tradition1 granting that the ,apostles conversed1 and their friends had memories1 like other men4 ,it is quite inconceivable that they should not have been led to arrange the series of revealed doctrines more systematically than they record them in ,scripture1 as soon as their converts became exposed to the attacks and misrepresentations of heretics2 unless they were forbidden to do so1 a supposition which cannot be maintained4 ,their statements thus occasioned would be preserved as a matter of course2 together with those other secret but less important truths1 to which ,s4 ,paul seems to allude1 and which the early writers more or less acknowledge1 whether concerning the types of the ,jewish ,church1 or the prospective fortunes of the ,christian4 ,and such recollections of apostolical teaching would evidently be binding on the faith of those who were instructed in them2 unless it can be supposed that1 though coming from inspired teachers1 they were not of divine origin4#aej ,in a part of the section dealing with the allegorising method1 he writes in reference to the sacrifice of ,isaac1 c41 as typical of the ,new ,testament revelation3 ,in corroboration of this remark1 let it be observed1 that there seems to have been#aea in the ,church a traditionary explanation of these historical types1 derived from the ,apostles1 but kept among the secret doctrines1 as being dangerous to the majority of hearers2 and certainly ,s4 ,paul1 in the ,epistle to the ,hebrews1 affords us an instance of such a tradition1 both as existing and as secret 7even though it be shown to be of ,jewish origin71 when1 first checking himself and questioning his brethren's faith1 he communicates1 not without hesitation1 the evangelical scope of the account of ,melchisedec1 as introduced into the book of ,genesis4#aeb ,the social and political convulsions that accompanied its dying now began to torture the vast frame of the ,roman ,empire1 and even the ,christians were caught up in the whirlpool of selfish warring interests4 ,we still find scattered references to special knowledge imparted to the leaders and teachers of the ,church1 knowledge of the heavenly hierarchies1 instructions given by angels1 and so on4 ,but the lack of suitable pupils caused the ,mysteries to be withdrawn as an institution publicly known to exist1 and teaching was given more and more secretly to those rarer and rarer souls1 who by learning1 purity1 and devotion showed themselves capable of receiving it4 ,no longer were schools to be found wherein the preliminary teachings were given1 and with the disappearance of these the door was shut4 ,two streams may nevertheless be tracked through ,christendom1 streams which had as their source the vanished ,mysteries4 ,one was the stream of mystic learning1 flowing from the ,wisdom1 the ,gnosis1 imparted in the ,mysteries2 the other was the stream of mystic contemplation1 equally part of the ,gnosis1 leading to the exstasy1 to spiritual vision4 ,this latter1 however1 divorced from knowledge1 rarely attained the true exstasis1 and tended either to run riot in the lower regions of the invisible worlds1 or to lose itself amid a variegated crowd of subtle superphysical forms1 visible as objective appearances to the inner vision--prematurely forced by fastings1 vigils1 and strained attention--but mostly born of the thoughts and emotions of the seer4 ,even when the forms observed were not externalised thoughts1 they were seen through a distorting atmosphere of preconceived ideas and beliefs1 and were thus rendered largely unreliable4 ,none the less1 some of the visions were verily of heavenly things1 and ,jesus truly appeared from time to time to ,his devoted lovers1 and angels would sometimes brighten with their presence the cell of monk and nun1 the solitude of rapt devotee and patient seeker after ,god4 ,to deny the possibility of such experiences would be to strike at the very root of that which has been most surely believed in all religions1 and is known to all ,occultists--the intercommunication between ,spirits veiled in flesh and those clad in subtler vestures1 the touching of mind with mind across the barriers of matter1 the unfolding of the ,divinity in man1 the sure knowledge of a life beyond the gates of death4 ,glancing down the centuries we find no time in which ,christendom was left wholly devoid of mysteries4 ,it was probably about the end of the #eth century1 just as ancient philosophy was dying out in the ,schools of ,athens1 that the speculative philosophy of neo-,platonism made a definite lodgment in ,christian thought through the literary forgeries of the ,pseudo-,dionysius4 ,the doctrines of ,christianity were by that time so firmly established that the ,church could look upon a symbolical or mystical interpretation of them without anxiety4 ,the author of the ,theologica ,mystica and the other works ascribed to the ,areopagite proceeds1 therefore1 to develop the doctrines of ,proclus with very little modification into a system of esoteric ,christianity4 ,god is the nameless and supra-essential ,one1 elevated above goodness itself4 ,hence 'negative theology1' which ascends from the creature to ,god by dropping one after another every determinate predicate1 leads us nearest to the truth4 ,the return to ,god is the consummation of all things and the goal indicated by ,christian teaching4 ,the same doctrines were preached with more of churchly fervour by ,maximus the ,confessor 7#ehj-fbb74 ,maximus represents almost the last speculative activity of the ,greek ,church1 but the influence of the ,pseudo-,dionysian writing was transmitted to the ,west in the ninth century by ,erigena1 in whose speculative spirit both the scholasticism and the mysticism of the ,middle ,ages have their rise4 ,erigena translated ,dionysius into ,latin along with the commentaries of ,maximus1 and his system is essentially based upon theirs4 ,the negative theology is adopted1 and ,god is stated to be predicateless ,being1 above all categories1 and therefore not improperly called ,nothing query1 ,no-,thing4 ,out of this ,nothing or incomprehensible essence the world of ideas or primordial causes is eternally created4 ,this is the ,word or ,son of ,god1 in whom all things exist1 so far as they have substantial existence4 ,all existence is a theophany1 and as ,god is the beginning of all things1 so also is ,he the end4 ,erigena teaches the restitution of all things under the form of the ,dionysian adunatio or deificatio4 ,these are the permanent outlines of what may be called the philosophy of mysticism in ,christian times1 and it is remarkable with how little variation they are repeated from age to age4#aec ,in the eleventh century ,bernard of ,clairvaux 7,a4,d4 #ajia-aaec7 and ,hugo of ,s4 ,victor carry on the mystic tradition1 with ,richard of ,s4 ,victor in the following century1 and ,s4 ,bonaventura the ,seraphic ,doctor1 and the great ,s4 ,thomas ,aquinas 7,a4,d4 #abbg-abgd7 in the thirteenth4 ,thomas ,aquinas dominates the ,europe of the ,middle ,ages1 by his force of character no less than by his learning and piety4 ,he asserts ,revelation as one source of knowledge1 ,scripture and tradition being the two channels in which it runs1 and the influence1 seen in his writings1 of the ,pseudo-,dionysius links him to the ,neo-,platonists4 ,the second source is ,reason1 and here the channels are the ,platonic philosophy and the methods of ,aristotle--the latter an alliance that did ,christianity no good1 for ,aristotle became an obstacle to the advance of the higher thought1 as was made manifest in the struggles of ,giordano ,bruno1 the ,pythagorean4 ,thomas ,aquinas was canonised in ,a4,d4 #acbc1 and the great ,dominican remains as a type of the union of theology and philosophy--the aim of his life4 ,these belong to the great ,church of western ,europe1 vindicating her claim to be regarded as the transmitter of the holy torch of mystic learning4 ,around her there also sprang up many sects1 deemed heretical1 yet containing true traditions of the sacred secret learning1 the ,cathari and many others1 persecuted by a ,church jealous of her authority1 and fearing lest the holy pearls should pass into profane custody4 ,in this century also ,s4 ,elizabeth of ,hungary shines out with sweetness and purity1 while ,eckhart 7,a4,d4 #abfj-acbi7 proves himself a worthy inheritor of the ,alexandrian ,schools4 ,eckhart taught that ,the ,godhead is the absolute ,essence 7,wesen71 unknowable not only by man but also by ,itself2 ,it is darkness and absolute indeterminateness1 ,nicht in contrast to ,icht1 or definite and knowable existence4 ,yet ,it is the potentiality of all things1 and ,its nature is1 in a triadic process1 to come to consciousness of ,itself as the triune ,god4 ,creation is not a temporal act1 but an eternal necessity1 of the divine nature4 ,i am as necessary to ,god1 ,eckhart is fond of saying1 as ,god is necessary to me4 ,in my knowledge and love ,god knows and loves ,himself4#aed ,eckhart is followed1 in the fourteenth century1 by ,john ,tauler1 and ,nicolas of ,basel1 the ,friend of ,god in the ,oberland4 ,from these sprang up the ,society of the ,friends of ,god1 true mystics and followers of the old tradition4 ,mead remarks that ,thomas ,aquinas1 ,tauler1 and ,eckhart followed the ,pseudo-,dionysius1 who followed ,plotinus1 ,iamblichus1 and ,proclus1 who in turn followed ,plato and ,pythagoras4#aee ,so linked together are the followers of the ,wisdom in all ages4 ,it was probably a ,friend who was the author of ,die ,deutsche ,theologie1 a book of mystical devotion1 which had the curious fortune of being approved by ,staupitz1 the ,vicar-,general of the ,augustinian ,order1 who recommended it to ,luther1 and by ,luther himself1 who published it ,a4,d4 #aeaf1 as a book which should rank immediately after the ,bible and the writings of ,s4 ,augustine of ,hippo4 ,another ,friend was ,ruysbroeck1 to whose influence with ,groot was due the founding of the ,brethren of the ,common ,lot or ,common ,life--a ,society that must remain ever memorable1 as it numbered among its members that prince of mystics1 ,thomas a ,kempis 7,a4,d4 #achj-adga71 the author of the immortal ,imitation of ,christ4 ,in the fifteenth century the more purely intellectual side of mysticism comes out more strongly than the exstatic--so dominant in these societies of the fourteenth--and we have ,cardinal ,nicolas of ,cusa1 with ,giordano ,bruno1 the martyred knight-errant of philosophy1 and ,paracelsus1 the much slandered scientist1 who drew his knowledge directly from the original eastern fountain1 instead of through ,greek channels4 ,the sixteenth century saw the birth of ,jacob ,boehme 7,a4,d4 #aege-afbd71 the inspired cobbler1 an ,initiate in obscuration truly1 sorely persecuted by unenlightened men2 and then too came ,s4 ,teresa1 the much-oppressed and suffering ,spanish mystic2 and ,s4 ,john of the ,cross1 a burning flame of intense devotion2 and ,s4 ,francois de ,sales4 ,wise was ,rome in canonising these1 wiser than the ,reformation that persecuted ,boehme1 but the spirit of the ,reformation was ever intensely anti-mystical1 and wherever its breath hath passed the fair flowers of mysticism have withered as under the sirocco4 ,rome1 however1 who1 though she canonised ,teresa dead1 had sorely harried her while living--did ill with ,mme4 de ,guyon 7,a4,d4 #afdh-agag71 a true mystic1 and with ,miguel de ,molinos 7#afbg-afif71 worthy to sit near ,s4 ,john of the ,cross1 who carried on in the seventeenth century the high devotion of the mystic1 turned into a peculiarly passive form--the ,quietist4 ,in this same century arose the school of ,platonists in ,cambridge1 of whom ,henry ,more 7,a4,d4 #afad-afhg7 may serve as salient example2 also ,thomas ,vaughan1 and ,robert ,fludd the ,rosicrucian2 and there is formed also the ,philadelphian ,society1 and we see ,william ,law 7,a4,d4 #afhf-agfa7 active in the eighteenth century1 and overlapping ,s4 ,martin 7,a4,d4 #agdc-ahjc71 whose writings have fascinated so many nineteenth century students4#aef ,nor should we omit ,christian ,rosenkreutz 7d4 ,a4,d4 #adhd71 whose mystic ,society of the ,rosy ,cross1 appearing in #afad1 held true knowledge1 and whose spirit was reborn in the ,comte de ,s4 ,germain1 the mysterious figure that appears and disappears through the gloom1 lit by lurid flashes1 of the closing eighteenth century4 ,mystics too were some of the ,quakers1 the much-persecuted sect of ,friends1 seeking the illumination of the ,inner ,light1 and listening ever for the ,inner ,voice4 ,and many another mystic was there1 of whom the world was not worthy1 like the wholly delightful and wise ,mother ,juliana of ,norwich1 of the fourteenth century1 jewels of ,christendom1 too little known1 but justifying ,christianity to the world4 ,yet1 as we salute reverently these ,children of the ,light1 scattered over the centuries1 we are forced to recognise in them the absence of that union of acute intellect and high devotion which were welded together by the training of the ,mysteries1 and while we marvel that they soared so high1 we cannot but wish that their rare gifts had been developed under that magnificent disciplina arcani4 ,alphonse ,louis ,constant1 better known under his pseudonym1 ,eliphas ,levi1 has put rather well the loss of the ,mysteries1 and the need for their re-institution4 ,a great misfortune befell ,christianity4 ,the betrayal of the ,mysteries by the false ,gnostics--for the ,gnostics1 that is1 those who know1 were the ,initiates of primitive ,christianity--caused the ,gnosis to be rejected1 and alienated the ,church from the supreme truths of the ,kabbala1 which contain all the secrets of transcendental theology4444 ,let the most absolute science1 let the highest reason1 become once more the patrimony of the leaders of the people2 let the sacerdotal art and the royal art take the double sceptre of antique initiations1 and the social world will once more issue from its chaos4 ,burn the holy images no longer2 demolish the temples no more2 temples and images are necessary for men2 but drive the hirelings from the house of prayer2 let the blind be no longer leaders of the blind1 reconstruct the hierarchy of intelligence and holiness1 and recognise only those who know as the teachers of those who believe4#aeg ,will the ,churches of to-day again take up the mystic teaching1 the ,lesser ,mysteries1 and so prepare their children for the re-establishment of the ,greater ,mysteries1 again drawing down the ,angels as ,teachers1 and having as ,hierophant the ,divine ,master1 ,jesus8 ,on the answer to that question depends the future of ,christianity4 ,,chapter ,,iv4 ,,the ,,historical ,,christ4 ,we have already spoken1 in the first chapter1 on the identities existing in all the religions of the world1 and we have seen that out of a study of these identities in beliefs1 symbolisms1 rites1 ceremonies1 histories1 and commemorative festivals1 has arisen a modern school which relates the whole of these to a common source in human ignorance1 and in a primitive explanation of natural phenomena4 ,from these identities have been drawn weapons for the stabbing of each religion in turn1 and the most effective attacks on ,christianity and on the historical existence of its ,founder have been armed from this source4 ,on entering now on the study of the life of the ,christ1 of the rites of ,christianity1 its sacraments1 its doctrines1 it would be fatal to ignore the facts marshalled by ,comparative ,mythologists4 ,rightly understood1 they may be made serviceable instead of mischievous4 ,we have seen that the ,apostles and their successors dealt very freely with the ,old ,testament as having an allegorical and mystic sense far more important than the historical1 though by no means negating it1 and that they did not scruple to teach the instructed believer that some of the stories that were apparently historical were really purely allegorical4 ,nowhere1 perhaps1 is it more necessary to understand this than when we are studying the story of ,jesus1 surnamed the ,christ1 for when we do not disentangle the intertwisted threads1 and see where symbols have been taken as events1 allegories as histories1 we lose most of the instructiveness of the narrative and much of its rarest beauty4 ,we cannot too much insist on the fact that ,christianity gains1 it does not lose1 when knowledge is added to faith and virtue1 according to the apostolic injunction4#aeh ,men fear that ,christianity will be weakened when reason studies it1 and that it is dangerous to admit that events thought to be historical have the deeper significance of the mythical or mystical meaning4 ,it is1 on the contrary1 strengthened1 and the student finds1 with joy1 that the pearl of great price shines with a purer1 clearer lustre when the coating of ignorance is removed and its many colours are seen4 ,there are two schools of thought at the present time1 bitterly opposed to each other1 who dispute over the story of the great ,hebrew ,teacher4 ,according to one school there is nothing at all in the accounts of ,his life save myths and legends--myths and legends that were given as explanations of certain natural phenomena1 survivals of a pictorial way of teaching certain facts of nature1 of impressing on the minds of the uneducated certain grand classifications of natural events that were important in themselves1 and that lent themselves to moral instruction4 ,those who endorse this view form a well-defined school to which belong many men of high education and strong intelligence1 and round them gather crowds of the less instructed1 who emphasise with crude vehemence the more destructive elements in their pronouncements4 ,this school is opposed by that of the believers in orthodox ,christianity1 who declare that the whole story of ,jesus is history1 unadulterated by legend or myth4 ,they maintain that this history is nothing more than the history of the life of a man born some nineteen centuries ago in ,palestine1 who passed through all the experiences set down in the ,gospels1 and they deny that the story has any significance beyond that of a divine and human life4 ,these two schools stand in direct antagonism1 one asserting that everything is legend1 the other declaring that everything is history4 ,between them lie many phases of opinion generally labelled freethinking1 which regard the life-story as partly legendary and partly historical1 but offer no definite and rational method of interpretation1 no adequate explanation of the complex whole4 ,and we also find1 within the limits of the ,christian ,church1 a large and ever-increasing number of faithful and devout ,christians of refined intelligence1 men and women who are earnest in their faith and religious in their aspirations1 but who see in the ,gospel story more than the history of a single divine ,man4 ,they allege--defending their position from the received ,scriptures--that the story of the ,christ has a deeper and more significant meaning than lies on the surface2 while they maintain the historical character of ,jesus1 they at the same time declare that ,,the ,,christ is more than the man ,jesus1 and has a mystical meaning4 ,in support of this contention they point to such phrases as that used by ,s4 ,paul3 ,my little children1 of whom ,i travail in birth again again until ,christ be formed in you2#aei here ,s4 ,paul obviously cannot refer to a historical ,jesus1 but to some forthputting from the human soul which is to him the shaping of ,christ therein4 ,again the same teacher declares that though he had known ,christ after the flesh yet from henceforth he would know him thus no more2#afj obviously implying that while he recognised the ,christ of the flesh--,jesus--there was a higher view to which he had attained which threw into the shade the historical ,christ4 ,this is the view which many are seeking in our own days1 and--faced by the facts of ,comparative ,religion1 puzzled by the contradictions of the ,gospels1 confused by problems they cannot solve so long as they are tied down to the mere surface meanings of their ,scripture--they cry despairingly that the letter killeth while the spirit giveth life1 and seek to trace some deep and wide significance in a story which is as old as the religions of the world1 and has always served as the very centre and life of every religion in which it has reappeared4 ,these struggling thinkers1 too unrelated and indefinite to be spoken of as forming a school1 seem to stretch out a hand on one side to those who think that all is legend1 asking them to accept a historical basis2 on the other side they say to their fellow ,christians that there is a growing danger lest1 in clinging to a literal and unique meaning1 which cannot be defended before the increasing knowledge of the day1 the spiritual meaning should be entirely lost4 ,there is a danger of losing the story of the ,christ1 with that thought of the ,christ which has been the support and inspiration of millions of noble lives in ,east and ,west1 though the ,christ be called by other names and worshipped under other forms2 a danger lest the pearl of great price should escape from our hold1 and man be left the poorer for evermore4 ,what is needed1 in order that this danger may be averted1 is to disentangle the different threads in the story of the ,christ1 and to lay them side by side--the thread of history1 the thread of legend1 the thread of mysticism4 ,these have been intertwined into a single strand1 to the great loss of the thoughtful1 and in disentangling them we shall find that the story becomes more1 not less1 valuable as knowledge is added to it1 and that here1 as in all that is basically of the truth1 the brighter the light thrown upon it the greater the beauty that is revealed4 ,we will study first the historical ,christ2 secondly1 the mythic ,christ2 thirdly1 the mystic ,christ4 ,and we shall find that elements drawn from all these make up the ,jesus ,christ of the ,churches4 ,they all enter into the composition of the grandiose and pathetic ,figure which dominates the thoughts and the emotions of ,christendom1 the ,man of ,sorrows1 the ,saviour1 the ,lover and ,lord of ,men4 ,,the ,,historical ,,christ1 ,,or ,,jesus ,,the ,,healer ,,and ,,teacher4 ,the thread of the life-story of ,jesus is one which may be disentangled from those with which it is intertwined without any great difficulty4 ,we may fairly here aid our study by reference to those records of the past which experts can reverify for themselves1 and from which certain details regarding the ,hebrew ,teacher have been given to the world by ,h4 ,p4 ,blavatsky and by others who are experts in occult investigation4 ,now in the minds of many there is apt to arise a challenge when this word expert is used in connection with occultism4 ,yet it only means a person who by special study1 by special training1 has accumulated a special kind of knowledge1 and has developed powers that enable him to give an opinion founded on his own individual knowledge of the subject with which he is dealing4 ,just as we speak of ,huxley as an expert in biology1 as we speak of a ,senior ,wrangler as an expert in mathematics1 or of ,lyell as an expert in geology1 so we may fairly call a man an expert in occultism who has first mastered intellectually certain fundamental theories of the constitution of man and the universe1 and secondly has developed within himself the powers that are latent in everyone--and are capable of being developed by those who give themselves to appropriate studies--capacities which enable him to examine for himself the more obscure processes of nature4 ,as a man may be born with a mathematical faculty1 and by training that faculty year after year may immensely increase his mathematical capacity1 so may a man be born with certain faculties within him1 faculties belonging to the ,soul1 which he can develop by training and by discipline4 ,when1 having developed those faculties1 he applies them to the study of the invisible world1 such a man becomes an expert in ,occult ,science1 and such a man can at his will reverify the records to which ,i have referred4 ,such reverification is as much out of the reach of the ordinary person as a mathematical book written in the symbols of the higher mathematics is out of the reach of those who are untrained in mathematical science4 ,there is nothing exclusive in the knowledge save as every science is exclusive2 those who are born with a faculty1 and train the faculty1 can master its appropriate science1 while those who start in life without any faculty1 or those who do not develop it if they have it1 must be content to remain in ignorance4 ,these are the rules everywhere of the obtaining of knowledge1 in ,occultism as in every other science4 ,the occult records partly endorse the story told in the ,gospels1 and partly do not endorse it2 they show us the life1 and thus enable us to disentangle it from the myths which are intertwined therewith4 ,the child whose ,jewish name has been turned into that of ,jesus was born in ,palestine ,b4,c4 #aje1 during the consulate of ,publius ,rutilius ,rufus and ,gnaeus ,mallius ,maximus4 ,his parents were well-born though poor1 and he was educated in a knowledge of the ,hebrew ,scriptures4 ,his fervent devotion and a gravity beyond his years led his parents to dedicate him to the religious and ascetic life1 and soon after a visit to ,jerusalem1 in which the extraordinary intelligence and eagerness for knowledge of the youth were shown in his seeking of the doctors in the ,temple1 he was sent to be trained in an ,essene community in the southern ,judaean desert4 ,when he had reached the age of nineteen he went on to the ,essene monastery near ,mount ,serbal1 a monastery which was much visited by learned men travelling from ,persia and ,india to ,egypt1 and where a magnificent library of occult works--many of them ,indian of the ,trans-,himalayan regions--had been established4 ,from this seat of mystic learning he proceeded later to ,egypt4 ,he had been fully instructed in the secret teachings which were the real fount of life among the ,essenes1 and was initiated in ,egypt as a disciple of that one sublime ,lodge from which every great religion has its ,founder4 ,for ,egypt has remained one of the world-centres of the true ,mysteries1 whereof all semi-public ,mysteries are the faint and far-off reflections4 ,the ,mysteries spoken of in history as ,egyptian were the shadows of the true things in the ,mount1 and there the young ,hebrew received the solemn consecration which prepared him for the ,royal ,priesthood he was later to attain4 ,so superhumanly pure and so full of devotion was he1 that in his gracious manhood he stood out pre-eminently from the severe and somewhat fanatical ascetics among whom he had been trained1 shedding on the stern ,jews around him the fragrance of a gentle and tender wisdom1 as a rose-tree strangely planted in a desert would shed its sweetness on the barrenness around4 ,the fair and stately grace of his white purity was round him as a radiant moonlit halo1 and his words1 though few1 were ever sweet and loving1 winning even the most harsh to a temporary gentleness1 and the most rigid to a passing softness4 ,thus he lived through nine-and-twenty years of mortal life1 growing from grace to grace4 ,this superhuman purity and devotion fitted the man ,jesus1 the disciple1 to become the temple of a loftier ,power1 of a mighty1 indwelling ,presence4 ,the time had come for one of those ,divine manifestations which from age to age are made for the helping of humanity1 when a new impulse is needed to quicken the spiritual evolution of mankind1 when a new civilisation is about to dawn4 ,the world of the ,west was then in the womb of time1 ready for the birth1 and the ,teutonic sub-race was to catch the sceptre of empire falling from the failing hands of ,rome4 ,ere it started on its journey a ,world-,saviour must appear1 to stand in blessing beside the cradle of the infant ,hercules4 ,a mighty ,son of ,god was to take flesh upon earth1 a supreme ,teacher1 full of grace and truth--#afa ,one in whom the ,divine ,wisdom abode in fullest measure1 who was verily the ,word incarnate1 ,light and ,life in outpouring richness1 a very ,fountain of the ,waters of ,life4 ,lord of ,compassion and of ,wisdom--such was ,his name--and from ,his dwelling in the ,secret ,places ,he came forth into the world of men4 ,for ,him was needed an earthly tabernacle1 a human form1 the body of a man1 and who so fit to yield his body in glad and willing service to ,one before whom ,angels and men bow down in lowliest reverence1 as this ,hebrew of the ,hebrews1 this purest and noblest of the ,perfect1 whose spotless body and stainless mind offered the best that humanity could bring8 ,the man ,jesus yielded himself a willing sacrifice1 offered himself without spot to the ,lord of ,love1 who took unto ,himself that pure form as tabernacle1 and dwelt therein for three years of mortal life4 ,this epoch is marked in the traditions embodied in the ,gospels as that of the ,baptism of ,jesus1 when the ,spirit was seen descending from heaven like a dove1 and it abode upon ,him1#afb and a celestial voice proclaimed ,him as the beloved ,son1 to whom men should give ear4 ,truly was ,he the beloved ,son in whom the ,father was well-pleased1#afc and from that time forward ,jesus began to preach1#afd and was that wondrous mystery1 ,god manifest in the flesh#afe--not unique in that ,he was ,god1 for3 ,is it not written in your law1 ,i said1 ,ye are ,gods8 ,if he called them ,gods1 unto whom the word of ,god came1 and the scripture cannot be broken2 say ye of ,him1 whom the ,father hath sanctified and sent into the world1 ,thou blasphemest2 because ,i said1 ,i am the ,son of ,god8#aff ,truly all men are ,gods1 in respect to the ,spirit within them1 but not in all is the ,godhead manifested1 as in that well-beloved ,son of the ,most ,high4 ,to that manifested ,presence the name of the ,christ may rightly be given1 and it was ,he who lived and moved in the form of the man ,jesus over the hills and plains of ,palestine1 teaching1 healing diseases1 and gathering round ,him as disciples a few of the more advanced souls4 ,the rare charm of ,his royal love1 outpouring from ,him as rays from a sun1 drew round ,him the suffering1 the weary1 and the oppressed1 and the subtly tender magic of ,his gentle wisdom purified1 ennobled1 and sweetened the lives that came into contact with ,his own4 ,by parable and luminous imagery ,he taught the uninstructed crowds who pressed around ,him1 and1 using the powers of the free ,spirit1 ,he healed many a disease by word or touch1 reinforcing the magnetic energies belonging to ,his pure body with the compelling force of ,his inner life4 ,rejected by ,his ,essene brethren among whom ,he first laboured--whose arguments against ,his purposed life of loving labour are summarised in the story of the temptation--because he carried to the people the spiritual wisdom that they regarded as their proudest and most secret treasure1 and because ,his all-embracing love drew within its circle the outcast and the degraded--ever loving in the lowest as in the highest the ,divine ,self--,he saw gathering round ,him all too quickly the dark clouds of hatred and suspicion4 ,the teachers and rulers of ,his nation soon came to eye ,him with jealousy and anger2 ,his spirituality was a constant reproach to their materialism1 ,his power a constant1 though silent1 exposure of their weakness4 ,three years had scarcely passed since ,his baptism when the gathering storm outbroke1 and the human body of ,jesus paid the penalty for enshrining the glorious ,presence of a ,teacher more than man4 ,the little band of chosen disciples whom ,he had selected as repositories of ,his teachings were thus deprived of their ,master's physical presence ere they had assimilated ,his instructions1 but they were souls of high and advanced type1 ready to learn the ,wisdom1 and fit to hand it on to lesser men4 ,most receptive of all was that disciple whom ,jesus loved1 young1 eager1 and fervid1 profoundly devoted to his ,master1 and sharing ,his spirit of all-embracing love4 ,he represented1 through the century that followed the physical departure of the ,christ1 the spirit of mystic devotion that sought the exstasis1 the vision of and the union with the ,divine1 while the later great ,apostle1 ,s4 ,paul1 represented the wisdom side of the ,mysteries4 ,the ,master did not forget ,his promise to come to them after the world had lost sight of ,him1#afg and for something over fifty years ,he visited them in ,his subtle spiritual body1 continuing the teachings ,he had begun while with them1 and training them in a knowledge of occult truths4 ,they lived together1 for the most part1 in a retired spot on the outskirts of ,judaea1 attracting no attention among the many apparently similar communities of the time1 studying the profound truths ,he taught them and acquiring the gifts of the ,spirit4 ,these inner instructions1 commenced during ,his physical life among them and carried on after ,he had left the body1 formed the basis of the ,mysteries of ,jesus1 which we have seen in early ,church ,history1 and gave the inner life which was the nucleus round which gathered the heterogeneous materials which formed ecclesiastical ,christianity4 ,in the remarkable fragment called the ,pistis ,sophia1 we have a document of the greatest interest bearing on the hidden teaching1 written by the famous ,valentinus4 ,in this it is said that during the eleven years immediately after ,his death ,jesus instructed ,his disciples so far as the regions of the first statutes only1 and up to the regions of the first mystery1 the mystery within the veil4#afh ,they had not so far learned the distribution of the angelic orders1 of part whereof ,ignatius speaks4#afi ,then ,jesus1 being in the ,mount with ,his disciples1 and having received ,his mystic ,vesture1 the knowledge of all the regions and the ,words of ,power which unlocked them1 taught ,his disciples further1 promising3 ,i will perfect you in every perfection1 from the mysteries of the interior to the mysteries of the exterior3 ,i will fill you with the ,spirit1 so that ye shall be called spiritual1 perfect in all perfections4#agj ,and ,he taught them of ,sophia1 the ,wisdom1 and of her fall into matter in her attempt to rise unto the ,highest1 and of her cries to the ,light in which she had trusted1 and of the sending of ,jesus to redeem her from chaos1 and of her crowning with ,his light1 and leading forth from bondage4 ,and ,he told them further of the highest ,mystery the ineffable1 the simplest and clearest of all1 though the highest1 to be known by him alone who utterly renounced the world2#aga by that knowledge men became ,christs for such men are myself1 and ,i am these men1 for ,christ is that highest ,mystery4#agb ,knowing that1 men are transformed into pure light and are brought into the light4#agc ,and ,he performed for them the great ceremony of ,initiation1 the baptism which leadeth to the region of truth and into the region of light1 and bade them celebrate it for others who were worthy3 ,but hide ye this mystery1 give it not unto every man1 but unto him only who shall do all things which ,i have said unto you in my commandments4#agd ,thereafter1 being fully instructed1 the apostles went forth to preach1 ever aided by their ,master4 ,moreover these same disciples and their earliest colleagues wrote down from memory all the public sayings and parables of the ,master that they had heard1 and collected with great eagerness any reports they could find1 writing down these also1 and circulating them all among those who gradually attached themselves to their small community4 ,various collections were made1 any member writing down what he himself remembered1 and adding selections from the accounts of others4 ,the inner teachings1 given by the ,christ to ,his chosen ones1 were not written down1 but were taught orally to those deemed worthy to receive them1 to students who formed small communities for leading a retired life1 and remained in touch with the central body4 ,the historical ,christ1 then1 is a glorious ,being belonging to the great spiritual hierarchy that guides the spiritual evolution of humanity1 who used for some three years the human body of the disciple ,jesus2 who spent the last of these three years in public teaching throughout ,judaea and ,samaria2 who was a healer of diseases and performed other remarkable occult works2 who gathered round ,him a small band of disciples whom ,he instructed in the deeper truths of the spiritual life2 who drew men to ,him by the singular love and tenderness and the rich wisdom that breathed from ,his ,person2 and who was finally put to death for blasphemy1 for teaching the inherent ,divinity of ,himself and of all men4 ,he came to give a new impulse of spiritual life to the world2 to re-issue the inner teachings affecting spiritual life2 to mark out again the narrow ancient way2 to proclaim the existence of the ,kingdom of ,heaven1 of the ,initiation which admits to that knowledge of ,god which is eternal life2 and to admit a few to that ,kingdom who should be able to teach others4 ,round this glorious ,figure gathered the myths which united ,him to the long array of ,his predecessors1 the myths telling in allegory the story of all such lives1 as they symbolise the work of the ,logos in the ,kosmos and the higher evolution of the individual human soul4 ,but it must not be supposed that the work of the ,christ for ,his followers was over after ,he had established the ,mysteries1 or was confined to rare appearances therein4 ,that ,mighty ,one who had used the body of ,jesus as ,his vehicle1 and whose guardian care extends over the whole spiritual evolution of the fifth race of humanity1 gave into the strong hands of the holy disciple who had surrendered to ,him his body the care of the infant ,church4 ,perfecting his human evolution1 ,jesus became one of the ,masters of ,wisdom1 and took ,christianity under ,his special charge1 ever seeking to guide it to the right lines1 to protect1 to guard and nourish it4 ,he was the ,hierophant in the ,christian ,mysteries1 the direct ,teacher of the ,initiates4 ,his the inspiration that kept alight the ,gnosis in the ,church1 until the superincumbent mass of ignorance became so great that even ,his breath could not fan the flame sufficiently to prevent its extinguishment4 ,his the patient labour which strengthened soul after soul to endure through the darkness1 and cherish within itself the spark of mystic longing1 the thirst to find the ,hidden ,god4 ,his the steady inpouring of truth into every brain ready to receive it1 so that hand stretched out to hand across the centuries and passed on the torch of knowledge1 which thus was never extinguished4 ,his the ,form which stood beside the rack and in the flames of the burning pile1 cheering ,his confessors and ,his martyrs1 soothing the anguish of their pains1 and filling their hearts with ,his peace4 ,his the impulse which spoke in the thunder of ,savonarola1 which guided the calm wisdom of ,erasmus1 which inspired the deep ethics of the ,god-intoxicated ,spinoza4 ,his the energy which impelled ,roger ,bacon1 ,galileo1 and ,paracelsus in their searchings into nature4 ,his the beauty that allured ,fra ,angelica and ,raphael and ,leonardo da ,vinci1 that inspired the genius of ,michelangelo1 that shone before the eyes of ,murillo1 and that gave the power that raised the marvels of the world1 the ,duomo of ,milan1 the ,san ,marco of ,venice1 the ,cathedral of ,florence4 ,his the melody that breathed in the masses of ,mozart1 the sonatas of ,beethoven1 the oratorios of ,handel1 the fugues of ,bach1 the austere splendour of ,brahms4 ,his the ,presence that cheered the solitary mystics1 the hunted occultists1 the patient seekers after truth4 ,by persuasion and by menace1 by the eloquence of a ,s4 ,francis and by the gibes of a ,voltaire1 by the sweet submission of a ,thomas a ,kempis1 and the rough virility of a ,luther1 ,he sought to instruct and awaken1 to win into holiness or to scourge from evil4 ,through the long centuries ,he has striven and laboured1 and1 with all the mighty burden of the ,churches to carry1 ,he has never left uncared for or unsolaced one human heart that cried to ,him for help4 ,and now ,he is striving to turn to the benefit of ,christendom part of the great flood of the ,wisdom poured out for the refreshing of the world1 and ,he is seeking through the ,churches for some who have ears to hear the ,wisdom1 and who will answer to ,his appeal for messengers to carry it to ,his flock3 ,here am ,i2 send me4 ,,chapter ,v4 ,,the ,,mythic ,,christ4 ,we have already seen the use that is made of ,comparative ,mythology against ,religion1 and some of its most destructive attacks have been levelled against the ,christ4 ,his birth of a ,virgin at ,christmas1 the slaughter of the ,innocents1 ,his wonder-working and ,his teachings1 ,his crucifixion1 resurrection1 and ascension--all these events in the story of ,his life are pointed to in the stories of other lives1 and ,his historical existence is challenged on the strength of these identities4 ,so far as the wonder-working and the teachings are concerned1 we may briefly dismiss these first with the acknowledgment that most great ,teachers have wrought works which1 on the physical plane1 appear as miracles in the sight of their contemporaries1 but are known by occultists to be done by the exercise of powers possessed by all ,initiates above a certain grade4 ,the teachings ,he gave may also be acknowledged to be non-original2 but where the student of ,comparative ,mythology thinks that he has proved that none is divinely inspired1 when he shows that similar moral teachings fell from the lips of ,manu1 from the lips of the ,buddha1 from the lips of ,jesus1 the occultist says that certainly ,jesus must have repeated the teachings of ,his predecessors1 since ,he was a messenger from the same ,lodge4 ,the profound verities touching the divine and the human ,spirit were as much truths twenty thousand years before ,jesus was born in ,palestine as after ,he was born2 and to say that the world was left without such teaching1 and that man was left in moral darkness from his beginnings to twenty centuries ago1 is to say that there was a humanity without a ,teacher1 children without a ,father1 human souls crying for light into a darkness that gave them no answer--a conception as blasphemous of ,god as it is desperate for man1 a conception contradicted by the appearance of every ,sage1 by the mighty literature1 by the noble lives1 in the thousands of ages ere the ,christ came forth4 ,recognising then in ,jesus the great ,master of the ,west1 the leading ,messenger of the ,lodge to the western world1 we must face the difficulty which has made havoc of this belief in the minds of many3 ,why are the festivals that commemorate events in the life of ,jesus found in pre-,christian religions1 and in them commemorate identical events in the lives of other ,teachers8 ,comparative ,mythology1 which has drawn public attention to this question in modern times1 may be said to be about a century old1 dating from the appearance of ,dulaure's ,histoire ,abregee de differens ,cultes1 of ,dupuis' ,origine de tous les ,cultes1 of ,moor's ,hindu ,pantheon1 and of ,godfrey ,higgins' ,anacalypsis4 ,these works were followed by a shoal of others1 growing more scientific and rigid in their collection and comparison of facts1 until it has become impossible for any educated person to even challenge the identities and similarities existing in every direction4 ,christians are not to be found1 in these days1 who are prepared to contend that ,christian symbols1 rites1 and ceremonies are unique--except1 indeed1 among the ignorant4 ,there we still behold simplicity of belief hand-in-hand with ignorance of facts2 but outside this class we do not find even the most devout ,christians alleging that ,christianity has not very much in common with faiths older than itself4 ,but it is well known that in the first centuries after ,christ these likenesses were on all hands admitted1 and that modern ,comparative ,mythology is only repeating with great precision that which was universally recognised in the ,early ,church4 ,justin ,martyr1 for instance1 crowds his pages with references to the religions of his time1 and if a modern assailant of ,christianity would cite a number of cases in which ,christian teachings are identical with those of elder religions1 he can find no better guides than the apologists of the second century4 ,they quote ,pagan teachings1 stories1 and symbols1 pleading that the very identity of the ,christian with these should prevent the off-hand rejection of the latter as in themselves incredible4 ,a curious reason is1 indeed1 given for this identity1 one that will scarcely find many adherents in modern days4 ,says ,justin ,martyr3 ,those who hand down the myths which the poets have made adduce no proof to the youths who learn them2 and we proceed to demonstrate that they have been uttered by the influence of the wicked demons1 to deceive and lead astray the human race4 ,for having heard it proclaimed through the prophets that the ,christ was to come1 and that the ungodly among men were to be punished by fire1 they put forward many to be called sons of ,jupiter1 under the impression that they would be able to produce in men the idea that the things which were said with regard to ,christ were mere marvellous tales1 like the things which were said by the poets4 ,and the devils1 indeed1 having heard this washing published by the prophet1 instigated those who enter their temples1 and are about to approach them with libations and burnt offerings1 also to sprinkle themselves2 and they cause them also to wash themselves entirely as they depart4 ,which the ,lord's ,supper the wicked devils have imitated in the mysteries of ,mithras1 commanding the same thing to be done4#age ,for ,i myself1 when ,i discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the ,christians1 to turn aside others from joining them1 laughed4#agf ,these identities were thus regarded as the work of devils1 copies of the ,christian originals1 largely circulated in the pre-,christian world with the object of prejudicing the reception of the truth when it came4 ,there is a certain difficulty in accepting the earlier statements as copies and the later as originals1 but without disputing with ,justin ,martyr whether the copies preceded the original or the original the copies1 we may be content to accept his testimony as to the existence of these identities between the faith flourishing in the ,roman empire of his time and the new religion he was engaged in defending4 ,tertullian speaks equally plainly1 stating the objection made in his days also to ,christianity1 that the nations who are strangers to all understanding of spiritual powers1 ascribe to their idols the imbuing of waters with the self-same efficacy4 ,so they do1 he answers quite frankly1 but these cheat themselves with waters that are widowed4 ,for washing is the channel through which they are initiated into some sacred rites of some notorious ,isis or ,mithra2 and the ,gods themselves they honour by washings4444 ,at the ,apollinarian and ,eleusinian games they are baptised2 and they presume that the effect of their doing that is the regeneration and the remission of the penalties due to their perjuries4 ,which fact1 being acknowledged1 we recognise here also the zeal of the devil rivalling the things of ,god1 while we find him too practising baptism in his subjects4#agg ,to solve the difficulty of these identities we must study the ,mythic ,christ1 the ,christ of the solar myths or legends1 these myths being the pictorial forms in which certain profound truths were given to the world4 ,now a myth is by no means what most people imagine it to be--a mere fanciful story erected on a basis of fact1 or even altogether apart from fact4 ,a myth is far truer than a history1 for a history only gives a story of the shadows1 whereas a myth gives a story of the substances that cast the shadows4 ,as above so below2 and first above and then below4 ,there are certain great principles according to which our system is built2 there are certain laws by which these principles are worked out in detail2 there are certain ,beings who embody the principles and whose activities are the laws2 there are hosts of inferior beings who act as vehicles for these activities1 as agents1 as instruments2 there are the ,egos of men intermingled with all these1 performing their share of the great kosmic drama4 ,these multifarious workers in the invisible worlds cast their shadows on physical matter1 and these shadows are things--the bodies1 the objects1 that make up the physical universe4 ,these shadows give but a poor idea of the objects that cast them1 just as what we call shadows down here give but a poor idea of the objects that cast them2 they are mere outlines1 with blank darkness in lieu of details1 and have only length and breadth1 no depth4 ,history is an account1 very imperfect and often distorted1 of the dance of these shadows in the shadow-world of physical matter4 ,anyone who has seen a clever ,shadow-,play1 and has compared what goes on behind the screen on which the shadows are cast with the movements of the shadows on the screen1 may have a vivid idea of the illusory nature of the shadow-actions1 and may draw therefrom several not misleading analogies4#agh ,myth is an account of the movements of those who cast the shadows2 and the language in which the account is given is what is called the language of symbols4 ,just as here we have words which stand for things--as the word table is a symbol for a recognised article of a certain kind--so do symbols stand for objects on higher planes4 ,they are a pictorial alphabet1 used by all myth-writers1 and each has its recognised meaning4 ,a symbol is used to signify a certain object just as words are used down here to distinguish one thing from another1 and so a knowledge of symbols is necessary for the reading of a myth4 ,for the original tellers of great myths are ever ,initiates1 who are accustomed to use the symbolic language1 and who1 of course1 use symbols in their fixed and accepted meanings4 ,a symbol has a chief meaning1 and then various subsidiary meanings related to that chief meaning4 ,for instance1 the ,sun is the symbol of the ,logos2 that is its chief or primary significance4 ,but it stands also for an incarnation of the ,logos1 or for any of the great ,messengers who represent ,him for the time1 as an ambassador represents his ,king4 ,high ,initiates who are sent on special missions to incarnate among men and live with them for a time as ,rulers or ,teachers1 would be designated by the symbol of the ,sun2 for though it is not their symbol in an individual sense1 it is theirs in virtue of their office4 ,all those who are signified by this symbol have certain characteristics1 pass through certain situations1 perform certain activities1 during their lives on earth4 ,the ,sun is the physical shadow1 or body1 as it is called1 of the ,logos2 hence its yearly course in nature reflects ,his activity1 in the partial way in which a shadow represents the activity of the object that casts it4 ,the ,logos1 the ,son of ,god1 descending into matter1 has as shadow the annual course of the ,sun1 and the ,sun-,myth tells it4 ,hence1 again1 an incarnation of the ,logos1 or one of ,his high ambassadors1 will also represent that activity1 shadow-like1 in ,his body as a man4 ,thus will necessarily arise identities in the life-histories of these ambassadors4 ,in fact1 the absence of such identities would at once point out that the person concerned was not a full ambassador1 and that his mission was of a lower order4 ,the ,solar ,myth1 then1 is a story which primarily representing the activity of the ,logos1 or ,word1 in the kosmos1 secondarily embodies the life of one who is an incarnation of the ,logos1 or is one of ,his ambassadors4 ,the ,hero of the myth is usually represented as a ,god1 or ,demi-,god1 and his life1 as will be understood by what has been said above1 must be outlined by the course of the ,sun1 as the shadow of the ,logos4 ,the part of the course lived out during the human life is that which falls between the winter solstice and the reaching of the zenith in summer4 ,the ,hero is born at the winter solstice1 dies at the spring equinox1 and1 conquering death1 rises into mid-heaven4 ,the following remarks are interesting in this connection1 though looking at myth in a more general way1 as an allegory1 picturing inner truths3 ,alfred de ,vigny has said that legend is frequently more true than history1 because legend recounts not acts which are often incomplete and abortive1 but the genius itself of great men and great nations4 ,it is pre-eminently to the ,gospel that this beautiful thought is applicable1 for the ,gospel is not merely the narration of what has been2 it is the sublime narration of what is and what always will be4 ,ever will the ,saviour of the world be adored by the kings of intelligence1 represented by the ,magi2 ever will ,he multiply the eucharistic bread1 to nourish and comfort our souls2 ever1 when we invoke ,him in the night and the tempest1 will ,he come to us walking on the waters1 ever will ,he stretch forth ,his hand and make us pass over the crests of the billows2 ever will ,he cure our distempers and give back light to our eyes2 ever will ,he appear to ,his faithful1 luminous and transfigured upon ,tabor1 interpreting the law of ,moses and moderating the zeal of ,elias4#agi ,we shall find that myths are very closely related to the ,mysteries1 for part of the ,mysteries consisted in showing living pictures of the occurrences in the higher worlds that became embodied in myths4 ,in fact in the ,pseudo-,mysteries1 mutilated fragments of the living pictures of the true ,mysteries were represented by actors who acted out a drama1 and many secondary myths are these dramas put into words4 ,the broad outlines of the story of the ,sun-,god are very clear1 the eventful life of the ,sun-,god being spanned within the first six months of the solar year1 the other six being employed in the general protecting and preserving4 ,he is always born at the winter solstice1 after the shortest day in the year1 at the midnight of the #bdth of ,december1 when the sign ,virgo is rising above the horizon2 born as this sign is rising1 he is born always of a virgin1 and she remains a virgin after she has given birth to her ,sun-,child1 as the celestial ,virgo remains unchanged and unsullied when the ,sun comes forth from her in the heavens4 ,weak1 feeble as an infant is he1 born when the days are shortest and the nights are longest--we are on the north of the equatorial line--surrounded with perils in his infancy1 and the reign of the darkness far longer than his in his early days4 ,but he lives through all the threatening dangers1 and the day lengthens towards the spring equinox1 till the time comes for the crossing over1 the crucifixion1 the date varying with each year4 ,the ,sun-,god is sometimes found sculptured within the circle of the horizon1 with the head and feet touching the circle at north and south1 and the outstretched hands at east and west--,he was crucified4 ,after this he rises triumphantly and ascends into heaven1 and ripens the corn and the grape1 giving his very life to them to make their substance and through them to his worshippers4 ,the ,god who is born at the dawning of ,december #beth is ever crucified at the spring equinox1 and ever gives his life as food to his worshippers--these are among the most salient marks of the ,sun-,god4 ,the fixity of the birth-date and the variableness of the death-date are full of significance1 when we remember that the one is a fixed and the other a variable solar position4 ,easter is a movable event1 calculated by the relative positions of sun and moon1 an impossible way of fixing year by year the anniversary of a historical event1 but a very natural and indeed inevitable way of calculating a solar festival4 ,these changing dates do not point to the history of a man1 but to the ,hero of a solar myth4 ,these events are reproduced in the lives of the various ,solar ,gods1 and antiquity teems with illustrations of them4 ,isis of ,egypt like ,mary of ,bethlehem was our ,immaculate ,lady1 ,star of the ,sea1 ,queen of ,heaven1 ,mother of ,god4 ,we see her in pictures standing on the crescent moon1 star-crowned2 she nurses her child ,horus1 and the cross appears on the back of the seat in which he sits on his mother's knee4 ,the ,virgo of the ,zodiac is represented in ancient drawings as a woman suckling a child--the type of all future ,madonnas with their divine ,babes1 showing the origin of the symbol4 ,devaki is likewise figured with the divine ,krishna in her arms1 as is ,mylitta1 or ,istar1 of ,babylon1 also with the recurrent crown of stars1 and with her child ,tammuz on her knee4 ,mercury and ,aesculapius1 ,bacchus and ,hercules1 ,perseus and the ,dioscuri1 ,mithras and ,zarathustra1 were all of divine and human birth4 ,the relation of the winter solstice to ,jesus is also significant4 ,the birth of ,mithras was celebrated in the winter solstice with great rejoicings1 and ,horus was also then born3 ,his birth is one of the greatest mysteries of the ,egyptian religion4 ,pictures representing it appeared on the walls of temples4444 ,he was the child of ,deity4 ,at ,christmas time1 or that answering to our festival1 his image was brought out of the sanctuary with peculiar ceremonies1 as the image of the infant ,bambino is still brought out and exhibited at ,rome4#ahj ,on the fixing of the #beth ,december as the birthday of ,jesus1 ,williamson has the following3 ,all ,christians know that the #beth ,december is now the recognised festival of the birth of ,jesus1 but few are aware that this has not always been so4 ,there have been1 it is said1 one hundred and thirty-six different dates fixed on by different ,christian sects4 ,lightfoot gives it as #aeth ,september1 others as in ,february or ,august4 ,epiphanius mentions two sects1 one celebrating it in ,june1 the other in ,july4 ,the matter was finally settled by ,pope ,julius ,i41 in #ccg ,a4,d41 and ,s4 ,chrysostom1 writing in #cij1 says3 ',on this day i4e4 #beth ,december also the birth of ,christ was lately fixed at ,rome1 in order that while the heathen were busy with their ceremonies the ,brumalia1 in honour of ,bacchus the ,christians might perform their rites undisturbed4' ,gibbon in his ,decline and ,fall of the ,roman ,empire1 writes3 ',the ,christian ,romans1 as ignorant as their brethren of the real date of his ,christ's birth fixed the solemn festival to the #beth ,december1 the ,brumalia or winter solstice1 when the ,pagans annually celebrated the birth of the ,sun4' ,king1 in his ,gnostics and their ,remains1 also says3 ',the ancient festival held on the #beth ,december in honour of the birthday of the ,invincible ,one1#aha and celebrated by the great games at the ,circus1 was afterwards transferred to the commemoration of the birth of ,christ1 the precise date of which many of the ,fathers confess was then unknown2' while at the present day ,canon ,farrar writes that 'all attempts to discover the month and day of the nativity are useless4 ,no data whatever exist to enable us to determine them with even approximate accuracy4' ,from the foregoing it is apparent that the great festival of the winter solstice has been celebrated during past ages1 and in widely separated lands1 in honour of the birth of a ,god1 who is almost invariably alluded to as a ',saviour1' and whose mother is referred to as a pure virgin4 ,the striking resemblances1 too1 which have been instanced not only in the birth but in the life of so many of these ,saviour-,gods are far too numerous to be accounted for by any mere coincidence4#ahb ,in the case of the ,lord ,buddha we may see how a myth attaches itself to a historical personage4 ,the story of ,his life is well known1 and in the current ,indian accounts the birth-story is simple and human4 ,but in the ,chinese account ,he is born of a virgin1 ,mayadevi1 the archaic myth finding in ,him a new ,hero4 ,williamson also tells us that fires were and are lighted on the #beth ,december on the hills among ,keltic peoples1 and these are still known among the ,irish and the ,scotch ,highlanders as ,bheil or ,baaltinne1 the fires thus bearing the name of ,bel1 ,bal1 or ,baal1 their ancient ,deity1 the ,sun-,god1 though now lighted in honour of ,christ4#ahc ,rightly considered1 the ,christmas festival should take on new elements of rejoicing and of sacredness1 when the lovers of ,christ see in it the repetition of an ancient solemnity1 see it stretching all the world over1 and far1 far back into dim antiquity2 so that the ,christmas bells are ringing throughout human history1 and sound musically out of the far-off night of time4 ,not in exclusive possession1 but in universal acceptance1 is found the hallmark of truth4 ,the death-date1 as said above1 is not a fixed one1 like the birth-date4 ,the date of the death is calculated by the relative positions of ,sun and ,moon at the spring equinox1 varying with each year1 and the death-date of each ,solar ,hero is found to be celebrated in this connection4 ,the animal adopted as the symbol of the ,hero is the sign of the ,zodiac in which the ,sun is at the vernal equinox of his age1 and this varies with the precession of the equinoxes4 ,oannes of ,assyria had the sign of ,pisces1 the ,fish1 and is thus figured4 ,mithra is in ,taurus1 and1 therefore1 rides on a ,bull1 and ,osiris was worshipped as ,osiris-,apis1 or ,serapis1 the ,bull4 ,merodach of ,babylon was worshipped as a ,bull1 as was ,astarte of ,syria4 ,when the ,sun is in the sign of ,aries1 the ,ram or ,lamb1 we have ,osiris again as ,ram1 and so also ,astarte1 and ,jupiter ,ammon1 and it is this same animal that became the symbol of ,jesus--the ,lamb of ,god4 ,the use of the ,lamb as ,his symbol1 often leaning on a cross1 is common in the sculptures of the catacombs4 ,on this ,williamson says3 ,in the course of time the ,lamb was represented on the cross1 but it was not until the sixth synod of ,constantinople1 held about the year #fhj1 that it was ordained that instead of the ancient symbol1 the figure of a man fastened to a cross should be represented4 ,this canon was confirmed by ,pope ,adrian ,i4#ahd ,the very ancient ,pisces is also assigned to ,jesus1 and ,he is thus pictured in the catacombs4 ,the death and resurrection of the ,solar ,hero at or about the vernal equinox is as wide-spread as his birth at the winter solstice4 ,osiris was then slain by ,typhon1 and ,he is pictured on the circle of the horizon1 with outstretched arms1 as if crucified--a posture originally of benediction1 not of suffering4 ,the death of ,tammuz was annually bewailed at the spring equinox in ,babylonia and ,syria1 as were ,adonis in ,syria and ,greece1 and ,attis in ,phrygia1 pictured as a man fastened with a lamb at the foot4#ahe ,mithras' death was similarly celebrated in ,persia1 and that of ,bacchus and ,dionysius--one and the same--in ,greece4 ,in ,mexico the same idea re-appears1 as usual accompanied with the cross4 ,in all these cases the mourning for the death is immediately followed by the rejoicing over the resurrection1 and on this it is interesting to notice that the name of ,easter has been traced to the virgin-mother of the slain ,tammuz1 ,ishtar4#ahf ,it is interesting also to notice that the fast preceding the death at the vernal equinox1--the modern ,lent--is found in ,mexico1 ,egypt1 ,persia1 ,babylon1 ,assyria1 ,asia ,minor1 in some cases definitely for forty days4#ahg ,in the ,pseudo-,mysteries1 the ,sun-,god story was dramatised1 and in the ancient ,mysteries it was lived by the ,initiate1 and hence the solar myths and the great facts of ,initiation became interwoven together4 ,hence when the ,master ,christ became the ,christ of the ,mysteries1 the legends of the older ,heroes of those ,mysteries gathered round ,him1 and the stories were again recited with the latest divine ,teacher as the representative of the ,logos in the ,sun4 ,then the festival of ,his nativity became the immemorial date when the ,sun was born of the ,virgin1 when the midnight sky was filled with the rejoicing hosts of the celestials1 and ,very early1 very early1 ,christ was born4 ,as the great legend of the ,sun gathered round ,him1 the sign of the ,lamb became that of ,his crucifixion as the sign of the ,virgin had become that of ,his birth4 ,we have seen that the ,bull was sacred to ,mithras and the ,fish to ,oannes1 and that the ,lamb was sacred to ,christ1 and for the same reason2 it was the sign of the spring equinox1 at the period of history in which ,he crossed the great circle of the horizon1 was crucified in space4 ,these ,sun myths1 ever recurring throughout the ages1 with a different name for their ,hero in each new recension1 cannot pass unrecognised by the student1 though they may naturally and rightly be ignored by the devotee2 and when they are used as a weapon to mutilate or destroy the majestic figure of the ,christ1 they must be met1 not by denying the facts1 but by understanding the deeper meaning of the stories1 the spiritual truths that the legends expressed under a veil4 ,why have these legends mingled with the history of ,jesus1 and crystallised round ,him1 as a historical personage8 ,these are really the stories not of a particular individual named ,jesus but of the universal ,christ2 of a ,man who symbolised a ,divine ,being1 and who represented a fundamental truth in nature2 a ,man who filled a certain office and held a certain characteristic position towards humanity2 standing towards humanity in a special relationship1 renewed age after age1 as generation succeeded generation1 as race gave way to race4 ,hence ,he was1 as are all such1 the ,son of ,man1 a peculiar and distinctive title1 the title of an office1 not of an individual4 ,the ,christ of the ,solar ,myth was the ,christ of the ,mysteries1 and we find the secret of the mythic in the mystic ,christ4 ,,chapter ,,vi4 ,,the ,,mystic ,,christ4 ,we now approach that deeper side of the ,christ story that gives it its real hold upon the hearts of men4 ,we approach that perennial life which bubbles up from an unseen source1 and so baptises its representative with its lucent flood that human hearts cling round the ,christ1 and feel that they could almost more readily reject the apparent facts of history than deny that which they intuitively feel to be a vital1 an essential truth of the higher life4 ,we draw near the sacred portal of the ,mysteries1 and lift a corner of the veil that hides the sanctuary4 ,we have seen that1 go back as far as we may into antiquity1 we find everywhere recognised the existence of a hidden teaching1 a secret doctrine1 given under strict and exacting conditions to approved candidates by the ,masters of ,wisdom4 ,such candidates were initiated into ,the ,mysteries--a name that covers in antiquity1 as we have seen1 all that was most spiritual in religion1 all that was most profound in philosophy1 all that was most valuable in science4 ,every great ,teacher of antiquity passed through the ,mysteries and the greatest were the ,hierophants of the ,mysteries2 each who came forth into the world to speak of the invisible worlds had passed through the portal of ,initiation and had learned the secret of the ,holy ,ones from ,their own lips3 each who came forth came forth with the same story1 and the solar myths are all versions of this story1 identical in their essential features1 varying only in their local colour4 ,this story is primarily that of the descent of the ,logos into matter1 and the ,sun-,god is aptly ,his symbol1 since the ,sun is ,his body1 and ,he is often described as ,he that dwelleth in the ,sun4 ,in one aspect1 the ,christ of the ,mysteries is the ,logos descending into matter1 and the great ,sun-,myth is the popular teaching of this sublime truth4 ,as in previous cases1 the ,divine ,teacher1 who brought the ,ancient ,wisdom and republished it in the world1 was regarded as a special manifestation of the ,logos1 and the ,jesus of the ,churches was gradually draped with the stories which belonged to this great ,one2 thus ,he became identified1 in ,christian nomenclature1 with the ,second ,person in the ,trinity1 the ,logos1 or ,word of ,god1#ahh and the salient events recounted in the myth of the ,sun-,god became the salient events of the story of ,jesus1 regarded as the incarnate ,deity1 the mythic ,christ4 ,as in the macrocosm1 the kosmos1 the ,christ of the ,mysteries represents the ,logos1 the ,second ,person in the ,trinity1 so in the microcosm1 man1 does ,he represent the second aspect of the ,divine ,spirit in man--hence called in man the ,christ4#ahi ,the second aspect of the ,christ of the ,mysteries is then the life of the ,initiate1 the life which is entered on at the first great ,initiation1 at which the ,christ is born in man1 and after which ,he develops in man4 ,to make this quite intelligible1 we must consider the conditions imposed on the candidate for ,initiation1 and the nature of the ,spirit in man4 ,only those could be recognised as candidates for ,initiation who were already good as men count goodness1 according to the strict measure of the law4 ,pure1 holy1 without defilement1 clean from sin1 living without transgression--such were some of the descriptive phrases used of them4#aij ,intelligent also must they be1 of well-developed and well-trained minds4#aia ,the evolution carried on in the world life after life1 developing and mastering the powers of the mind1 the emotions1 and the moral sense1 learning through exoteric religions1 practising the discharge of duties1 seeking to help and lift others--all this belongs to the ordinary life of an evolving man4 ,when all this is done1 the man has become a good man1 the ,chrestos of the ,greeks1 and this he must be ere he can become the ,christos1 the ,anointed4 ,having accomplished the exoteric good life1 he becomes a candidate for the esoteric life1 and enters on the preparation for ,initiation1 which consists in the fulfilment of certain conditions4 ,these conditions mark out the attributes he is to acquire1 and while he is labouring to create these1 he is sometimes said to be treading the ,probationary ,path1 the ,path which leads up to the ,strait ,gate1 beyond which is the ,narrow ,way1 or the ,path of ,holiness1 the ,way of the ,cross4 ,he is not expected to develop these attributes perfectly1 but he must have made some progress in all of them1 ere the ,christ can be born in him4 ,he must prepare a pure home for that ,divine ,child who is to develop within him4 ,the first of these attributes--they are all mental and moral--is ,discrimination2 this means that the aspirant must begin to separate in his mind the ,eternal from the ,temporary1 the ,real from the ,unreal1 the ,true from the ,false1 the ,heavenly from the ,earthly4 ,the things which are seen are temporal1 says the ,apostle2 but the things which are not seen are eternal4#aib ,men are constantly living under the glamour of the seen1 and are blinded by it to the unseen4 ,the aspirant must learn to discriminate between them1 so that what is unreal to the world may become real to him1 and that which is real to the world may to him become unreal1 for thus only is it possible to walk by faith1 not by sight4#aic ,and thus also must a man become one of those of whom the ,apostle says that they are of full age1 even those who by reason of use have their senses exercised to discern both good and evil4#aid ,next1 this sense of unreality must breed in him ,disgust with the unreal and the fleeting1 the mere husks of life1 unfit to satisfy hunger1 save the hunger of swine4#aie ,this stage is described in the emphatic language of ,jesus3 ,if any man come to me1 and hate not his father1 and mother1 and wife1 and children1 and brethren1 and sisters1 yea1 and his own life also1 he cannot be my disciple4#aif ,truly a hard saying1 and yet out of this hatred will spring a deeper1 truer1 love1 and the stage may not be escaped on the way to the ,strait ,gate4 ,then the aspirant must learn ,control of thoughts1 and this will lead to ,control of actions1 the thought being1 to the inner eye1 the same as the action3 ,whosoever looketh on a woman to lust after her1 hath committed adultery with her already in his heart4#aig ,he must acquire ,endurance1 for they who aspire to tread the ,way of the ,cross will have to brave long and bitter sufferings1 and they must be able to endure1 as seeing ,him who is invisible4#aih ,he must add to these ,tolerance1 if he would be the child of ,him who maketh ,his sun to rise on the evil1 and on the good1 and sendeth rain on the just and on the unjust1#aii the disciple of ,him who bade ,his apostles not to forbid a man to use ,his name because he did not follow with them4#bjj ,further1 he must acquire the ,faith to which nothing is impossible1#bja and the ,balance which is described by the ,apostle4#bjb ,lastly1 he must seek only those things which are above1#bjc and long to reach the beatitude of the vision of and union with ,god4#bjd ,when a man has wrought these qualities into his character he is regarded as fit for ,initiation1 and the ,guardians of the ,mysteries will open for him the ,strait ,gate4 ,thus1 but thus only1 he becomes the prepared candidate4 ,now1 the ,spirit in man is the gift of the ,supreme ,god1 and contains within itself the three aspects of the ,divine ,life--,intelligence1 ,love1 ,will--being the ,image of ,god4 ,as it evolves1 it first develops the aspect of ,intelligence1 develops the intellect1 and this evolution is effected in the ordinary life in the world4 ,to have done this to a high point1 accompanying it with moral development1 brings the evolving man to the condition of the candidate4 ,the second aspect of the ,spirit is that of ,love1 and the evolution of that is the evolution of the ,christ4 ,in the true ,mysteries this evolution is undergone--the disciple's life is the ,mystery ,drama1 and the ,great ,initiations mark its stages4 ,in the ,mysteries performed on the physical plane these used to be dramatically represented1 and the ceremonies followed in many respects the pattern ever shown forth on the ,mount1 for they were the shadows in a deteriorating age of the mighty ,realities in the spiritual world4 ,the ,mystic ,christ1 then1 is twofold--the ,logos1 the ,second ,person of the ,trinity1 descending into matter1 and the ,love1 or second1 aspect of the unfolding ,divine ,spirit in man4 ,the one represents kosmic processes carried on in the past and is the root of the ,solar ,myth2 the other represents a process carried on in the individual1 the concluding stage of his human evolution1 and added many details in the ,myth4 ,both of these have contributed to the ,gospel story1 and together form the ,image of the ,mystic ,christ4 ,let us consider first the kosmic ,christ1 ,deity becoming enveloped in matter1 the becoming incarnate of the ,logos1 the clothing of ,god in flesh4 ,when the matter which is to form our solar system is separated off from the infinite ocean of matter which fills space1 the ,third ,person of the ,trinity--the ,holy ,spirit--pours ,his ,life into this matter to vivify it1 that it may presently take form4 ,it is then drawn together1 and form is given to it by the life of the ,logos1 the ,second ,person of the ,trinity1 who sacrifices ,himself by putting on the limitations of matter1 becoming the ,heavenly ,man1 in whose ,body all forms exist1 of whose ,body all forms are part4 ,this was the kosmic story1 dramatically shown in the ,mysteries--in the true ,mysteries seen as it occurred in space1 in the physical plane ,mysteries represented by magical or other means1 and in some parts by actors4 ,these processes are very distinctly stated in the ,bible2 when the ,spirit of ,god moved upon the face of the waters in the darkness that was upon the face of the deep1#bje the great deep of matter showed no forms1 it was void1 inchoate4 ,form was given by the ,logos1 the ,word1 of whom it is written that all things were made by ,him2 and without ,him was not anything made that was made4#bjf ,c4 ,w4 ,leadbeater has well put it3 ,the result of this first great outpouring the 'moving' of the ,spirit is the quickening of that wonderful and glorious vitality which pervades all matter 7inert though it may seem to our dim physical eyes71 so that the atoms of the various planes develop1 when electrified by it1 all sorts of previously latent attractions and repulsions1 and enter into combinations of all kinds4#bjg ,only when this work of the ,spirit has been done can the ,logos1 the kosmic ,mystic ,christ1 take on ,himself the clothing of matter1 entering in very truth the ,virgin's womb1 the womb of ,matter as yet virgin1 unproductive4 ,this matter had been vivified by the ,holy ,spirit1 who1 overshadowing the ,virgin1 poured into it ,his life1 thus preparing it to receive the life of the ,second ,logos1 who took this matter as the vehicle for ,his energies4 ,this is the becoming incarnate of the ,christ1 the taking flesh--,thou did'st not despise the ,virgin's womb4 ,in the ,latin and ,english translations of the original ,greek text of the ,nicene ,creed1 the phrase which describes this phase of the descent has changed the prepositions and so changed the sense4 ,the original ran3 and was incarnate of the ,holy ,ghost and the ,virgin ,mary1 whereas the translation reads3 and was incarnate by the ,holy ,ghost of the ,virgin ,mary4#bjh ,the ,christ takes form not of the ',virgin' matter alone1 but of matter which is already instinct and pulsating with the life of the ,third ,logos1#bji so that both the life and the matter surround ,him as a vesture4#baj ,this is the descent of the ,logos into matter1 described as the birth of the ,christ of a ,virgin1 and this1 in the ,solar ,myth1 becomes the birth of the ,sun-,god as the sign ,virgo rises4 ,then come the early workings of the ,logos in matter1 aptly typified by the infancy of the myth4 ,to all the feebleness of infancy ,his majestic powers bow themselves1 letting but little play forth on the tender forms they ensoul4 ,matter imprisons1 seems as though threatening to slay1 its infant ,king1 whose glory is veiled by the limitations ,he has assumed4 ,slowly ,he shapes it towards high ends1 and lifts it into manhood1 and then stretches ,himself on the cross of matter that ,he may pour forth from that cross all the powers of ,his surrendered life4 ,this is the ,logos of whom ,plato said that ,he was in the figure of a cross on the universe2 this is the ,heavenly ,man1 standing in space1 with arms outstretched in blessing2 this is the ,christ crucified1 whose death on the cross of matter fills all matter with ,his life4 ,dead ,he seems and buried out of sight1 but ,he rises again clothed in the very matter in which ,he seemed to perish1 and carries up ,his body of now radiant matter into heaven1 where it receives the downpouring life of the ,father1 and becomes the vehicle of man's immortal life4 ,for it is the life of the ,logos which forms the garment of the ,soul in man1 and ,he gives it that men may live through the ages and grow to the measure of ,his own stature4 ,truly are we clothed in ,him1 first materially and then spiritually4 ,he sacrificed ,himself to bring many sons into glory1 and ,he is with us always1 even to the end of the age4 ,the crucifixion of ,christ1 then1 is part of the great kosmic sacrifice1 and the allegorical representation of this in the physical ,mysteries1 and the sacred symbol of the crucified man in space1 became materialised into an actual death by crucifixion1 and a crucifix bearing a dying human form2 then this story1 now the story of a man1 was attached to the ,divine ,teacher1 ,jesus1 and became the story of ,his physical death1 while the birth from a ,virgin1 the danger-encircled infancy1 the resurrection and ascension1 became also incidents in ,his human life4 ,the ,mysteries disappeared1 but their grandiose and graphic representations of the kosmic work of the ,logos encircled and uplifted the beloved figure of the ,teacher of ,judaea1 and the kosmic ,christ of the ,mysteries1 with the lineaments of the ,jesus of history1 thus became the central ,figure of the ,christian ,church4 ,but even this was not all2 the last touch of fascination is added to the ,christ-story by the fact that there is another ,christ of the ,mysteries1 close and dear to the human heart--the ,christ of the human ,spirit1 the ,christ who is in every one of us1 is born and lives1 is crucified1 rises from the dead1 and ascends into heaven1 in every suffering and triumphant ,son of ,man4 ,the life-story of every ,initiate into the true1 the heavenly ,mysteries1 is told in its salient features in the ,gospel biography4 ,for this reason1 ,s4 ,paul speaks as we have seen#baa of the birth of the ,christ in the disciple1 and of ,his evolution and ,his full stature therein4 ,every man is a potential ,christ1 and the unfolding of the ,christ-life in a man follows the outline of the ,gospel story in its striking incidents1 which we have seen to be universal1 and not particular4 ,there are five great ,initiations in the life of a ,christ1 each one marking a stage in the unfolding of the ,life of ,love4 ,they are given now1 as of old1 and the last marks the final triumph of the ,man who has developed into ,divinity1 who has transcended humanity1 and has become a ,saviour of the world4 ,let us trace this life-story1 ever newly repeated in spiritual experience1 and see the ,initiate living out the life of the ,christ4 ,at the first great ,initiation the ,christ is born in the disciple2 it is then that he realises for the first time in himself the outpouring of the divine ,love1 and experiences that marvellous change which makes him feel himself to be one with all that lives4 ,this is the ,second ,birth1 and at that birth the heavenly ones rejoice1 for he is born into the kingdom of heaven1 as one of the little ones1 as a little child--the names ever given to the new ,initiates4 ,such is the meaning of the words of ,jesus1 that a man must become a little child to enter into the ,kingdom4#bab ,it is significantly said in some of the early ,christian writers that ,jesus was born in a cave--the stable of the gospel narrative2 the ,cave of ,initiation is a well-known ancient phrase1 and the ,initiate is ever born therein2 over that cave where the young child is burns the ,star of ,initiation1 the ,star that ever shines forth in the ,east when a ,child-,christ is born4 ,every such child is surrounded by perils and menaces1 strange dangers that befall not other babes2 for he is anointed with the chrism of the second birth and the ,dark ,powers of the unseen world ever seek his undoing4 ,despite all trials1 however1 he grows into manhood1 for the ,christ once born can never perish1 the ,christ once beginning to develop can never fail in his evolution2 his fair life expands and grows1 ever-increasing in wisdom and in spiritual stature1 until the time comes for the second great ,initiation1 the ,baptism of the ,christ by ,water and the ,spirit1 that gives him the powers necessary for the ,teacher1 who is to go forth and labour in the world as the beloved ,son4 ,then there descends upon him in rich measure the divine ,spirit1 and the glory of the unseen ,father pours down its pure radiance on him2 but from that scene of blessing is he led by the ,spirit into the wilderness and is once more exposed to the ordeal of fierce temptations4 ,for now the powers of the ,spirit are unfolding themselves in him1 and the ,dark ,ones strive to lure him from his path by these very powers1 bidding him use them for his own helping instead of resting on his ,father in patient trust4 ,in the swift1 sudden transitions which test his strength and faith1 the whisper of the embodied ,tempter follows the voice of the ,father1 and the burning sands of the wilderness scorch the feet erstwhile laved in the cool waters of the holy river4 ,conqueror over these temptations he passes into the world of men to use for their helping the powers he would not put forth for his own needs1 and he who would not turn one stone to bread for the stilling of his own cravings feeds five thousand men1 besides women and children1 with a few loaves4 ,into his life of ceaseless service comes another brief period of glory1 when he ascends a high mountain apart--the sacred ,mount of ,initiation4 ,there he is transfigured and there meets some of his great ,forerunners1 the ,mighty ,ones of old who trod where he now is treading4 ,he passes thus the third great ,initiation1 and then the shadow of his coming ,passion falls on him1 and he steadfastly sets his face to go to ,jerusalem--repelling the tempting words of one of his disciples--,jerusalem1 where awaits him the baptism of the ,holy ,ghost and of ,fire4 ,after the ,birth1 the attack by ,herod2 after the ,baptism1 the temptation in the wilderness2 after the ,transfiguration1 the setting forth towards the last stage of the ,way of the ,cross4 ,thus is triumph ever followed by ordeal1 until the goal is reached4 ,still grows the life of love1 ever fuller and more perfect1 the ,son of ,man shining forth more clearly as the ,son of ,god1 until the time draws near for his final battle2 and the fourth great ,initiation leads him in triumph into ,jerusalem1 into sight of ,gethsemane and ,calvary4 ,he is now the ,christ ready to be offered1 ready for the sacrifice on the cross4 ,he is now to face the bitter agony in the ,garden1 where even his chosen ones sleep while he wrestles with his mortal anguish1 and for a moment prays that the cup may pass from his lips2 but the strong will triumphs and he stretches out his hand to take and drink1 and in his loneliness an angel comes to him and strengthens him1 as angels are wont to do when they see a ,son of ,man bending beneath his load of agony4 ,the drinking of the bitter cup of betrayal1 of desertion1 of denial1 meets him as he goes forth1 and alone amid his jeering foes he passes to his last fierce trial4 ,scourged by physical pain1 pierced by cruel thorns of suspicion1 stripped of his fair garments of purity in the eyes of the world1 left in the hands of his foes1 deserted apparently by ,god and man1 he endures patiently all that befalls him1 wistfully looking in his last extremity for aid4 ,left still to suffer1 crucified1 to die to the life of form1 to surrender all life that belongs to the lower world1 surrounded by triumphant foes who mock him1 the last horror of great darkness envelopes him1 and in the darkness he meets all the forces of evil2 his inner vision is blinded1 he finds himself alone1 utterly alone1 till the strong heart1 sinking in despair1 cries out to the ,father who seems to have abandoned him1 and the human soul faces1 in uttermost loneliness1 the crushing agony of apparent defeat4 ,yet1 summoning all the strength of the unconquerable spirit1 the lower life is yielded up1 its death is willingly embraced1 the body of desire is abandoned1 and the ,initiate descends into hell1 that no region of the universe he is to help may remain untrodden by him1 that none may be too outcast to be reached by his all-embracing love4 ,and then springing upwards from the darkness1 he sees the light once more1 feels himself again as the ,son1 inseparable from the ,father whose he is1 rises to the life that knows no ending1 radiant in the consciousness of death faced and overcome1 strong to help to the uttermost every child of man1 able to pour out his life into every struggling soul4 ,among his disciples he remains awhile to teach1 unveiling to them the mysteries of the spiritual worlds1 preparing them also to tread the path he has trodden1 until1 the earth-life over1 he ascends to the ,father1 and1 in the fifth great ,initiation1 becomes the ,master triumphant1 the link between ,god and man4 ,such was the story lived through in the true ,mysteries of old and now1 and dramatically pourtrayed in symbols in the physical plane ,mysteries1 half veiled1 half shown4 ,such is the ,christ of the ,mysteries in ,his dual aspect1 ,logos and man1 kosmic and individual4 ,is it any wonder that this story1 dimly felt1 even when unknown1 by the mystic1 has woven itself into the heart1 and served as an inspiration to all noble living8 ,the ,christ of the human heart is1 for the most part1 ,jesus seen as the mystic human ,christ1 struggling1 suffering1 dying1 finally triumphant1 the ,man in whom humanity is seen crucified and risen1 whose victory is the promise of victory to every one who1 like ,him1 is faithful through death and beyond--the ,christ who can never be forgotten while ,he is born again and again in humanity1 while the world needs ,saviours1 and ,saviours give themselves for men4 ,,chapter ,,vii4 ,,the ,,atonement4 ,we will now proceed to study certain aspects of the ,christ-,life1 as they appear among the doctrines of ,christianity4 ,in the exoteric teachings they appear as attached only to the ,person of the ,christ2 in the esoteric they are seen as belonging indeed to ,him1 since in their primary1 their fullest and deepest meaning they form part of the activities of the ,logos1 but as being only secondarily reflected in the ,christ1 and therefore also in every ,christ-,soul that treads the way of the ,cross4 ,thus studied they will be seen to be profoundly true1 while in their exoteric form they often bewilder the intelligence and jar the emotions4 ,among these stands prominently forward the doctrine of the ,atonement2 not only has it been a point of bitter attack from those outside the pale of ,christianity1 but it has wrung many sensitive consciences within that pale4 ,some of the most deeply ,christian thinkers of the last half of the nineteenth century have been tortured with doubts as to the teaching of the churches on this matter1 and have striven to see1 and to present it1 in a way that softens or explains away the cruder notions based on an unintelligent reading of a few profoundly mystical texts4 ,nowhere1 perhaps1 more than in connection with these should the warning of ,s4 ,peter be borne in mind3 ,our beloved brother ,paul also1 according to the wisdom given unto him1 hath written unto you--as also in all his epistles--speaking in them of these things2 in which are some things hard to be understood1 which they that are unlearned and unstable wrest1 as they do also the other scriptures1 unto own destruction4#bac ,for the texts that tell of the identity of the ,christ with ,his brother-men have been wrested into a legal substitution of ,himself for them1 and have thus been used as an escape from the results of sin1 instead of as an inspiration to righteousness4 ,the general teaching in the ,early ,church on the doctrine of the ,atonement was that ,christ1 as the ,representative of ,humanity1 faced and conquered ,satan1 the representative of the ,dark ,powers1 who held humanity in bondage1 wrested his captive from him1 and set him free4 ,slowly1 as ,christian teachers lost touch with spiritual truths1 and they reflected their own increasing intolerance and harshness on the pure and loving ,father of the teachings of the ,christ1 they represented ,him as angry with man1 and the ,christ was made to save man from the wrath of ,god instead of from the bondage of evil4 ,then legal phrases intruded1 still further materialising the once spiritual idea1 and the scheme of redemption was forensically outlined4 ,the seal was set on the 'redemption scheme' by ,anselm in his great work1 ,cur ,deus ,homo1 and the doctrine which had been slowly growing into the theology of ,christendom was thenceforward stamped with the signet of the ,church4 ,roman ,catholics and ,protestants1 at the time of the ,reformation1 alike believed in the vicarious and substitutionary character of the atonement wrought by ,christ4 ,there is no dispute between them on this point4 ,i prefer to allow the ,christian divines to speak for themselves as to the character of the atonement4444 ,luther teaches that ',christ did truly and effectually feel for all mankind the wrath of ,god1 malediction1 and death4' ,flavel says that 'to wrath1 to the wrath of an infinite ,god without mixture1 to the very torments of hell1 was ,christ delivered1 and that by the hand of his own father4' ,the ,anglican homily preaches that 'sin did pluck ,god out of heaven to make him feel the horrors and pains of death1' and that man1 being a firebrand of hell and a bondsman of the devil1 'was ransomed by the death of his only and well-beloved son'2 the 'heat of his wrath1' 'his burning wrath1' could only be 'pacified' by ,jesus1 'so pleasant was the sacrifice and oblation of his son's death4' ,edwards1 being logical1 saw that there was a gross injustice in sin being twice punished1 and in the pains of hell1 the penalty of sin1 being twice inflicted1 first on ,jesus1 the substitute of mankind1 and then on the lost1 a portion of mankind2 so he1 in common with most ,calvinists1 finds himself compelled to restrict the atonement to the elect1 and declared that ,christ bore the sins1 not of the world1 but of the chosen out of the world2 he suffers 'not for the world1 but for them whom thou hast given me4' ,but ,edwards adheres firmly to the belief in substitution1 and rejects the universal atonement for the very reason that 'to believe ,christ died for all is the surest way of proving that he died for none in the sense ,christians have hitherto believed4' ,he declares that ',christ suffered the wrath of ,god for men's sins'2 that ',god imposed his wrath due unto1 and ,christ underwent the pains of hell for1' sin4 ,owen regards ,christ's sufferings as 'a full valuable compensation to the justice of ,god for all the sins' of the elect1 and says that he underwent 'that same punishment which 444 they themselves were bound to undergo4'#bad ,to show that these views were still authoritatively taught in the churches1 ,i wrote further3 ,stroud makes ,christ drink 'the cup of the wrath of ,god4' ,jenkyn says ',he suffered as one disowned and reprobated and forsaken of ,god4' ,dwight considers that he endured ,god's 'hatred and contempt4' ,bishop ,jeune tells us that 'after man had done his worst1 worse remained for ,christ to bear4 ,he had fallen into his father's hands4' ,archbishop ,thomson preaches that 'the clouds of ,god's wrath gathered thick over the whole human race3 they discharged themselves on ,jesus only4' ,he 'becomes a curse for us and a vessel of wrath4' ,liddon echoes the same sentiment3 ',the apostles teach that mankind are slaves1 and that ,christ on the cross is paying their ransom4 ,christ crucified is voluntarily devoted and accursed'2 he even speaks of 'the precise amount of ignominy and pain needed for the redemption1' and says that the 'divine victim' paid more than was absolutely necessary4#bae ,these are the views against which the learned and deeply religious ,dr4 ,mc,leod ,campbell wrote his well-known work1 ,on the ,atonement1 a volume containing many true and beautiful thoughts2 ,f4 ,d4 ,maurice and many other ,christian men have also striven to lift from ,christianity the burden of a doctrine so destructive of all true ideas as to the relations between ,god and man4 ,none the less1 as we look backwards over the effects produced by this doctrine1 we find that belief in it1 even in its legal--and to us crude exoteric--form1 is connected with some of the very highest developments of ,christian conduct1 and that some of the noblest examples of ,christian manhood and womanhood have drawn from it their strength1 their inspiration1 and their comfort4 ,it would be unjust not to recognise this fact4 ,and whenever we come upon a fact that seems to us startling and incongruous1 we do well to pause upon that fact1 and to endeavour to understand it4 ,for if this doctrine contained nothing more than is seen in it by its assailants inside and outside the churches1 if it were in its true meaning as repellent to the conscience and the intellect as it is found to be by many thoughtful ,christians1 then it could not possibly have exercised over the minds and hearts of men a compelling fascination1 nor could it have been the root of heroic self-surrenders1 of touching and pathetic examples of self-sacrifice in the service of man4 ,something more there must be in it than lies on the surface1 some hidden kernel of life which has nourished those who have drawn from it their inspiration4 ,in studying it as one of the ,lesser ,mysteries we shall find the hidden life which these noble ones have unconsciously absorbed1 these souls which were so at one with that life that the form in which it was veiled could not repel them4 ,when we come to study it as one of the ,lesser ,mysteries1 we shall feel that for its understanding some spiritual development is needed1 some opening of the inner eyes4 ,to grasp it requires that its spirit should be partly evolved in the life1 and only those who know practically something of the meaning of self-surrender will be able to catch a glimpse of what is implied in the esoteric teaching on this doctrine1 as the typical manifestation of the ,law of ,sacrifice4 ,we can only understand it as applied to the ,christ1 when we see it as a special manifestation of the universal law1 a reflection below of the ,pattern above1 showing us in a concrete human life what sacrifice means4 ,the ,law of ,sacrifice underlies our system and all systems1 and on it all universes are builded4 ,it lies at the root of evolution1 and alone makes it intelligible4 ,in the doctrine of the ,atonement it takes a concrete form in connection with men who have reached a certain stage in spiritual development1 the stage that enables them to realise their oneness with humanity1 and to become1 in very deed and truth1 ,saviours of men4 ,all the great religions of the world have declared that the universe begins by an act of sacrifice1 and have incorporated the idea of sacrifice into their most solemn rites4 ,in ,hinduism1 the dawn of manifestation is said to be by sacrifice1#baf mankind is emanated with sacrifice1#bag and it is ,deity who sacrifices ,himself2#bah the object of the sacrifice is manifestation2 ,he cannot become manifest unless an act of sacrifice be performed1 and inasmuch as nothing can be manifest until ,he manifests1#bai the act of sacrifice is called the dawn of creation4 ,in the ,zoroastrian religion it was taught that in the ,existence that is boundless1 unknowable1 unnameable1 sacrifice was performed and manifest ,deity appeared2 ,ahura-mazdao was born of an act of sacrifice4#bbj ,in the ,christian religion the same idea is indicated in the phrase3 the ,lamb slain from the foundation of the world1#bba slain at the origin of things4 ,these words can but refer to the important truth that there can be no founding of a world until the ,deity has made an act of sacrifice4 ,this act is explained as limiting ,himself in order to become manifest4 ,the ,law of ,sacrifice might perhaps more truly be called ,the ,law of ,manifestation1 or the ,law of ,love and of ,life1 for throughout the universe1 from the highest to the lowest1 it is the cause of manifestation and life4#bbb ,now1 if we study this physical world1 as being the most available material1 we find that all life in it1 all growth1 all progress1 alike for units and for aggregates1 depend on continual sacrifice and the endurance of pain4 ,mineral is sacrificed to vegetable1 vegetable to animal1 both to man1 men to men1 and all the higher forms again break up1 and reinforce again with their separated constituents the lowest kingdom4 ,it is a continual sequence of sacrifices from the lowest to the highest1 and the very mark of progress is that the sacrifice from being involuntary and imposed becomes voluntary and self-chosen1 and those who are recognised as greatest by man's intellect and loved most by man's heart are the supreme sufferers1 those heroic souls who wrought1 endured1 and died that the race might profit by their pain4 ,if the world be the work of the ,logos1 and the law of the world's progress in the whole and the parts is sacrifice1 then the ,law of ,sacrifice must point to something in the very nature of the ,logos2 it must have its root in the ,divine ,nature itself4 ,a little further thought shows us that if there is to be a world1 a universe at all1 this can only be by the ,one ,existence conditioning ,itself and thus making manifestation possible1 and that the very ,logos is the ,self-limited ,god2 limited to become manifest2 manifested to bring a universe into being2 such self-limitation and manifestation can only be a supreme act of sacrifice1 and what wonder that on every hand the world should show its birth-mark1 and that the ,law of ,sacrifice should be the law of being1 the law of the derived lives4 ,further1 as it is an act of sacrifice in order that individuals may come into existence to share the ,divine bliss1 it is very truly a vicarious act--an act done for the sake of others2 hence the fact already noted1 that progress is marked by sacrifice becoming voluntary and self-chosen1 and we realise that humanity reaches its perfection in the man who gives himself for men1 and by his own suffering purchases for the race some lofty good4 ,here1 in the highest regions1 is the inmost verity of vicarious sacrifice1 and however it may be degraded and distorted1 this inner spiritual truth makes it indestructible1 eternal1 and the fount whence flows the spiritual energy which1 in manifold forms and ways1 redeems the world from evil and draws it home to ,god4#bbc ,when the ,logos comes forth from the bosom of the ,father in that ,day when ,he is said to be begotten1#bbd the dawn of the ,day of ,creation1 of ,manifestation1 when by ,him ,god made the worlds1#bbe ,he by ,his own will limits ,himself1 making as it were a sphere enclosing the ,divine ,life1 coming forth as a radiant orb of ,deity1 the ,divine ,substance1 ,spirit within and limitation1 or ,matter1 without4 ,this is the veil of matter which makes possible the birth of the ,logos1 ,mary1 the ,world-,mother1 necessary for the manifestation in time of the ,eternal1 that ,deity may manifest for the building of the worlds4 ,that circumscription1 that self-limitation1 is the act of sacrifice1 a voluntary action done for love's sake1 that other lives may be born from ,him4 ,such a manifestation has been regarded as a death1 for1 in comparison with the unimaginable life of ,god in ,himself1 such circumscription in matter may truly be called death4 ,it has been regarded1 as we have seen1 as a crucifixion in matter1 and has been thus figured1 the true origin of the symbol of the cross1 whether in its so-called ,greek form1 wherein the vivifying of matter by the ,holy ,ghost is signified1 or in its so-called ,latin1 whereby the ,heavenly ,man is figured1 the supernal ,christ4#bbf ,in tracing the symbolism of the ,latin cross1 or rather of the crucifix1 back into the night of time1 the investigators had expected to find the figure disappear1 leaving behind what they supposed to be the earlier cross-emblem4 ,as a matter of fact exactly the reverse took place1 and they were startled to find that eventually the cross drops away1 leaving only the figure with uplifted arms4 ,no longer is there any thought of pain or sorrow connected with that figure1 though still it tells of sacrifice2 rather is it now the symbol of the purest joy the world can hold--the joy of freely giving--for it typifies the ,divine ,man standing in space with arms upraised in blessing1 casting abroad ,his gifts to all humanity1 pouring forth freely of ,himself in all directions1 descending into that 'dense sea' of matter1 to be cribbed1 cabined1 and confined therein1 in order that through that descent we may come into being4#bbg ,this sacrifice is perpetual1 for in every form in this universe of infinite diversity this life is enfolded1 and is its very heart1 the ,heart of ,silence of the ,egyptian ritual1 the ,hidden ,god4 ,this sacrifice is the secret of evolution4 ,the ,divine ,life1 cabined within a form1 ever presses outwards in order that the form may expand1 but presses gently1 lest the form should break ere yet it had reached its utmost limit of expansion4 ,with infinite patience and tact and discretion1 the divine ,one keeps up the constant pressure that expands1 without loosing a force that would disrupt4 ,in every form1 in mineral1 in vegetable1 in animal1 in man1 this expansive energy of the ,logos is ceaselessly working4 ,that is the evolutionary force1 the lifting life within the forms1 the rising energy that science glimpses1 but knows not whence it comes4 ,the botanist tells of an energy within the plant1 that pulls ever upwards2 he knows not how1 he knows not why1 but he gives it a name--the vis a fronte--because he finds it there1 or rather finds its results4 ,just as it is in plant life1 so is it in other forms as well1 making them more and more expressive of the life within them4 ,when the limit of any form is reached1 and it can grow no further1 so that nothing more can be gained through it by the soul of it--that germ of ,himself1 which the ,logos is brooding over--then ,he draws away ,his energy1 and the form disintegrates--we call it death and decay4 ,but the soul is with ,him1 and ,he shapes for it a new form1 and the death of the form is the birth of the soul into fuller life4 ,if we saw with the eyes of the ,spirit instead of with the eyes of the flesh1 we should not weep over a form1 which is a corpse giving back the materials out of which it was builded1 but we should joy over the life passing onwards into nobler form1 to expand under the unchanging process the powers still latent within4 ,through that perpetual sacrifice of the ,logos all lives exist2 it is the life by which the universe is ever becoming4 ,this life is ,one1 but it embodies itself in myriad forms1 ever drawing them together and gently overcoming their resistance4 ,thus it is an ,at-one-ment1 a unifying force1 by which the separated lives are gradually made conscious of their unity1 labouring to develop in each a self-consciousness1 which shall at last know itself to be one with all others1 and its root ,one and divine4 ,this is the primary and ever-continued sacrifice1 and it will be seen that it is an outpouring of ,life directed by ,love1 a voluntary and glad pouring forth of ,self for the making of other ,selves4 ,this is the joy of thy ,lord#bbh into which the faithful servant enters1 significantly followed by the statement that ,he was hungry1 thirsty1 naked1 sick1 a stranger and in prison1 in the helped or neglected children of men4 ,to the free ,spirit to give itself is joy1 and it feels its life the more keenly1 the more it pours itself forth4 ,and the more it gives1 the more it grows1 for the law of the growth of life is that it increases by pouring itself forth and not by drawing from without--by giving1 not by taking4 ,sacrifice1 then1 in its primary meaning1 is a thing of joy2 the ,logos pours ,himself out to make a world1 and1 seeing the travail of ,his soul1 is satisfied4#bbi ,but the word has come to be associated with suffering1 and in all religious rites of sacrifice some suffering1 if only that of a trivial loss to the sacrificer1 is present4 ,it is well to understand how this change has come about1 so that when the word sacrifice is used the instinctive connotation is one of pain4 ,the explanation is seen when we turn from the manifesting ,life to the forms in which it is embodied1 and look at the question of sacrifice from the side of the forms4 ,while the life of ,life is in giving1 the life1 or persistence1 of form is in taking1 for the form is wasted as it is exercised1 it is diminished as it is exerted4 ,if the form is to continue1 it must draw fresh material from outside itself in order to repair its losses1 else will it waste and vanish away4 ,the form must grasp1 keep1 build into itself what it has grasped1 else it cannot persist2 and the law of growth of the form is to take and assimilate that which the wider universe supplies4 ,as the consciousness identifies itself with the form1 regarding the form as itself1 sacrifice takes on a painful aspect2 to give1 to surrender1 to lose what has been acquired1 is felt to undermine the persistence of the form1 and thus the ,law of ,sacrifice becomes a law of pain instead of a law of joy4 ,man had to learn by the constant breaking up of forms1 and the pain involved in the breaking1 that he must not identify himself with the wasting and changing forms1 but with the growing persistent life1 and he was taught his lesson not only by external nature1 but by the deliberate lessons of the ,teachers who gave him religions4 ,we can trace in the religions of the world four great stages of instruction in the ,law of ,sacrifice4 ,first1 man was taught to sacrifice part of his material possession in order to gain increased material prosperity1 and sacrifices were made in charity to men and in offerings to ,deities1 as we may read in the scriptures of the ,hindus1 the ,zoroastrians1 the ,hebrews1 indeed all the world over4 ,the man gave up something he valued to insure future prosperity to himself1 his family1 his community1 his nation4 ,he sacrificed in the present to gain in the future4 ,secondly1 came a lesson a little harder to learn2 instead of physical prosperity and worldly good1 the fruit to be gained by sacrifice was celestial bliss4 ,heaven was to be won1 happiness was to be enjoyed on the other side of death--such was the reward for sacrifices made during the life led on earth4 ,a considerable step forward was made when a man learned to give up the things for which his body craved for the sake of a distant good which he could not see nor demonstrate4 ,he learned to surrender the visible for the invisible1 and in so doing rose in the scale of being2 for so great is the fascination of the visible and the tangible1 that if a man be able to surrender them for the sake of an unseen world in which he believes1 he has acquired much strength and has made a long step towards the realisation of that unseen world4 ,over and over again martyrdom has been endured1 obloquy has been faced1 man has learned to stand alone1 bearing all that his race could pour upon him of pain1 misery1 and shame1 looking to that which is beyond the grave4 ,true1 there still remains in this a longing for celestial glory1 but it is no small thing to be able to stand alone on earth and rest on spiritual companionship1 to cling firmly to the inner life when the outer is all torture4 ,the third lesson came when a man1 seeing himself as part of a greater life1 was willing to sacrifice himself for the good of the whole1 and so became strong enough to recognise that sacrifice was right1 that a part1 a fragment1 a unit in the sum total of life1 should subordinate the part to the whole1 the fragment to the totality4 ,then he learned to do right1 without being affected by the outcome to his own person1 to do duty1 without wishing for result to himself1 to endure because endurance was right not because it would be crowned1 to give because gifts were due to humanity not because they would be repaid by the ,lord4 ,the hero-soul thus trained was ready for the fourth lesson3 that sacrifice of all the separated fragment possesses is to be offered because the ,spirit is not really separate but is part of the divine ,life1 and knowing no difference1 feeling no separation1 the man pours himself forth as part of the ,life ,universal1 and in the expression of that ,life he shares the joy of his ,lord4 ,it is in the three earlier stages that the pain-aspect of sacrifice is seen4 ,the first meets but small sufferings2 in the second the physical life and all that earth has to give may be sacrificed2 the third is the great time of testing1 of trying1 of the growth and evolution of the human soul4 ,for in that stage duty may demand all in which life seems to consist1 and the man1 still identified in feeling with the form1 though knowing himself theoretically to transcend it1 finds that all he feels as life is demanded of him1 and questions3 ,if ,i let this go1 what then will remain8 ,it seems as though consciousness itself would cease with this surrender1 for it must loose its hold on all it realises1 and it sees nothing to grasp on the other side4 ,an over-mastering conviction1 an imperious voice1 call on him to surrender his very life4 ,if he shrinks back1 he must go on in the life of sensation1 the life of the intellect1 the life of the world1 and as he has the joys he dared not resign1 he finds a constant dissatisfaction1 a constant craving1 a constant regret and lack of pleasure in the world1 and he realises the truth of the saying of the ,christ that he that will save his life shall lose it1#bcj and that the life that was loved and clung to is only lost at last4 ,whereas if he risks all in obedience to the voice that summons1 if he throws away his life1 then in losing it1 he finds it unto life eternal1#bca and he discovers that the life he surrendered was only death in life1 that all he gave up was illusion1 and that he found reality4 ,in that choice the metal of the soul is proved1 and only the pure gold comes forth from the fiery furnace1 where life seemed to be surrendered but where life was won4 ,and then follows the joyous discovery that the life thus won is won for all1 not for the separated self1 that the abandoning of the separated self has meant the realising of the ,self in man1 and that the resignation of the limit which alone seemed to make life possible has meant the pouring out into myriad forms1 an undreamed vividness and fulness1 the power of an endless life4#bcb ,such is an outline of the ,law of ,sacrifice1 based on the primary ,sacrifice of the ,logos1 that ,sacrifice of which all other sacrifices are reflexions4 ,we have seen how the man ,jesus1 the ,hebrew disciple1 laid down ,his body in glad surrender that a higher ,life might descend and become embodied in the form ,he thus willingly sacrificed1 and how by that act ,he became a ,christ of full stature1 to be the ,guardian of ,christianity1 and to pour out ,his life into the great religion founded by the ,mighty ,one with whom the sacrifice had identified ,him4 ,we have seen the ,christ-,soul passing through the great ,initiations--born as a little child1 stepping down into the river of the world's sorrows1 with the waters of which he must be baptised into his active ministry1 transfigured on the ,mount1 led to the scene of his last combat1 and triumphing over death4 ,we have now to see in what sense he is an atonement1 how in the ,christ-life the ,law of ,sacrifice finds a perfect expression4 ,the beginning of what may be called the ministry of the ,christ come to manhood is in that intense and permanent sympathy with the world's sorrows which is typified by the stepping down into the river4 ,from that time forward the life must be summed up in the phrase1 ,he went about doing good2 for those who sacrifice the separated life to be a channel of the divine ,life1 can have no interest in this world save the helping of others4 ,he learns to identify himself with the consciousness of those around him1 to feel as they feel1 think as they think1 enjoy as they enjoy1 suffer as they suffer1 and thus he brings into his daily waking life that sense of unity with others which he experiences in the higher realms of being4 ,he must develop a sympathy which vibrates in perfect harmony with the many-toned chord of human life1 so that he may link in himself the human and the divine lives1 and become a mediator between heaven and earth4 ,power is now manifested in him1 for the ,spirit is resting on him1 and he begins to stand out in the eyes of men as one of those who are able to help their younger brethren to tread the path of life4 ,as they gather round him1 they feel the power that comes out from him1 the divine ,life in the accredited ,son of the ,highest4 ,the souls that are hungry come to him and he feeds them with the bread of life2 the diseased with sin approach him1 and he heals them with the living word which cures the sickness and makes whole the soul2 the blind with ignorance draw nigh him1 and he opens their eyes by the light of his wisdom4 ,it is the chief mark in his ministry that the lowest and the poorest1 the most desperate and the most degraded1 feel in approaching him no wall of separation1 feel as they throng around him welcome and not repulsion2 for there radiates from him a love that understands and that can therefore never wish to repel4 ,however low the soul may be1 he never feels the ,christ-,soul as standing above him but rather as standing beside him1 treading with human feet the ground he also treads2 yet as filled with some strange uplifting power that raises him upwards and fills him also with new impulse and fresh inspiration4 ,thus he lives and labours1 a true ,saviour of men1 until the time comes when he must learn another lesson1 losing for awhile his consciousness of that divine ,life of which his own has been becoming ever more and more the expression4 ,and this lesson is that the true centre of divine ,life lies within and not without4 ,the ,self has its centre within each human soul--truly is the centre everywhere1 for ,christ is in all1 and ,god in ,christ--and no embodied life1 nothing out of the ,eternal#bcc can help him in his direst need4 ,he has to learn that the true unity of ,father and ,son is to be found within and not without1 and this lesson can only come in uttermost isolation1 when he feels forsaken by the ,god outside himself4 ,as this trial approaches1 he cries out to those who are nearest to him to watch with him through his hour of darkness2 and then1 by the breaking of every human sympathy1 the failing of every human love1 he finds himself thrown back on the life of the divine ,spirit1 and cries out to his ,father1 feeling himself in conscious union with ,him1 that the cup may pass away4 ,having stood alone1 save for that divine ,helper1 he is worthy to face the last ordeal1 where the ,god without him vanishes1 and only the ,god within is left4 ,my ,god1 my ,god1 why hast ,thou forsaken me8 rings out the bitter cry of startled love and fear4 ,the last loneliness descends on him1 and he feels himself forsaken and alone4 ,yet never is the ,father nearer to the ,son than at the moment when the ,christ-,soul feels himself forsaken1 for as he thus touches the lowest depth of sorrow1 the hour of his triumph begins to dawn4 ,for now he learns that he must himself become the ,god to whom he cries1 and by feeling the last pang of separation he finds the eternal unity1 he feels the fount of life is within1 and knows himself eternal4 ,none can become fully a ,saviour of men nor sympathise perfectly with all human suffering1 unless he has faced and conquered pain and fear and death unaided1 save by the aid he draws from the ,god within him4 ,it is easy to suffer when there is unbroken consciousness between the higher and the lower2 nay1 suffering is not1 while that consciousness remains unbroken1 for the light of the higher makes darkness in the lower impossible1 and pain is not pain when borne in the smile of ,god4 ,there is a suffering that men have to face1 that every ,saviour of man must face1 where darkness is on the human consciousness1 and never a glimmer of light comes through2 he must know the pang of the despair felt by the human soul when there is darkness on every side1 and the groping consciousness cannot find a hand to clasp4 ,into that darkness every ,son of ,man goes down1 ere he rises triumphant2 that bitterest experience is tasted by every ,christ1 ere he is able to save them to the uttermost#bcd who seek the ,divine through him4 ,such a one has become truly divine1 a ,saviour of men1 and he takes up the world-work for which all this has been the preparation4 ,into him must pour all the forces that make against man1 in order that in him they may be changed into forces that help4 ,thus he becomes one of the ,peace-centres of the world1 which transmute the forces of combat that would otherwise crush man4 ,for the ,christs of the world are these ,peace-centres into which pour all warring forces1 to be changed within them and then poured out as forces that work for harmony4 ,part of the sufferings of the ,christ not yet perfect lies in this harmonising of the discord-making forces in the world4 ,although a ,son1 he yet learns by suffering and is thus made perfect4#bce ,humanity would be far more full of combat and rent with strife were it not for the ,christ-disciples living in its midst1 and harmonising many of the warring forces into peace4 ,when it is said that the ,christ suffers for men1 that ,his strength replaces their weakness1 ,his purity their sin1 ,his wisdom their ignorance1 a truth is spoken2 for the ,christ so becomes one with men that they share with ,him and ,he with them4 ,there is no substitution of ,him for them1 but the taking of their lives into ,his1 and the pouring of ,his life into theirs4 ,for1 having risen to the plane of unity1 ,he is able to share all ,he has gained1 to give all ,he has won4 ,standing above the plane of separateness and looking down at the souls immersed in separateness1 ,he can reach each while they cannot reach each other4 ,water can flow from above into many pipes1 open to the reservoir though closed as regards each other1 and so ,he can send ,his life into each soul4 ,only one condition is needed in order that a ,christ may share ,his strength with a younger brother3 that in the separated life the human consciousness will open itself to the divine1 will show itself receptive of the offered life1 and take the freely outpoured gift4 ,for so reverent is ,god to that ,spirit which is ,himself in man1 that ,he will not even pour into the human soul a flood of strength and life unless that soul is willing to receive it4 ,there must be an opening from below as well as an outpouring from above1 the receptiveness of the lower nature as well as the willingness of the higher to give4 ,that is the link between the ,christ and the man2 that is what the churches have called the outpouring of divine grace2 that is what is meant by the faith necessary to make the grace effective4 ,as ,giordano ,bruno once put it--the human soul has windows1 and can shut those windows close4 ,the sun outside is shining1 the light is unchanging2 let the windows be opened and the sunlight must stream in4 ,the light of ,god is beating against the windows of every human soul1 and when the windows are thrown open1 the soul becomes illuminated4 ,there is no change in ,god1 but there is a change in man2 and man's will may not be forced1 else were the divine ,life in him blocked in its due evolution4 ,thus in every ,christ that rises1 all humanity is lifted a step higher1 and by ,his wisdom the ignorance of the whole world is lessened4 ,each man is less weak because of ,his strength1 which pours out over all humanity and enters the separated soul4 ,out of that doctrine1 seen narrowly1 and therefore mis-seen1 grew the idea of the vicarious ,atonement as a legal transaction between ,god and man1 in which ,jesus took the place of the sinner4 ,it was not understood that ,one who had touched that height was verily one with all ,his brethren2 identity of nature was mistaken for a personal substitution1 and thus the spiritual truth was lost in the harshness of a judicial exchange4 ,then he comes to a knowledge of his place in the world1 of his function in nature--to be a ,saviour and to make atonement for the sins of the people4 ,he stands in the inner ,heart of the world1 the ,holy of ,holies1 as a ,high ,priest of ,humanity4 ,he is one with all his brethren1 not by a vicarious substitution1 but by the unity of a common life4 ,is any sinful8 he is sinful in them1 that his purity may purge them4 ,is any sorrowful8 in them he is the man of sorrows2 every broken heart breaks his1 in every pierced heart his heart is pierced4 ,is any glad8 in them he is joyous1 and pours out his bliss4 ,is any craving8 in them he is feeling want that he may fill them with his utter satisfaction4 ,he has everything1 and because it is his it is theirs4 ,he is perfect2 then they are perfect with him4 ,he is strong2 who then can be weak1 since he is in them8 ,he climbed to his high place that he might pour out to all below him1 and he lives in order that all may share his life4 ,he lifts the whole world with him as he rises1 the path is easier for all men1 because he has trodden it4 ,every son of man may become such a manifested ,son of ,god1 such a ,saviour of the world4 ,in each such ,son is ',god manifest in the flesh1'#bcf the atonement that aids all mankind1 the living power that makes all things new4 ,only one thing is needed to bring that power into manifested activity in any individual soul2 the soul must open the door and let ,him in4 ,even ,he1 all-permeating1 cannot force ,his way against ,his brother's will2 the human will can hold its own alike against ,god and man1 and by the law of evolution it must voluntarily associate itself with divine action1 and not be broken into sullen submission4 ,let the will throw open the door1 and the life will flood the soul4 ,while the door is closed it will only gently breathe through it its unutterable fragrance1 that the sweetness of that fragrance may win1 where the barrier may not be forced by strength4 ,this it is1 in part1 to be a ,christ2 but how can mortal pen mirror the immortal1 or mortal words tell of that which is beyond the power of speech8 ,tongue may not utter1 the unillumined mind may not grasp1 that mystery of the ,son who has become one with the ,father1 carrying in ,his bosom the sons of men4#bcg ,those who would prepare to rise to such a life in the future must begin even now to tread in the lower life the path of the ,shadow of the ,cross4 ,nor should they doubt their power to rise1 for to do so is to doubt the ,god within them4 ,have faith in yourself1 is one of the lessons that comes from the higher view of man1 for that faith is really in the ,god within4 ,there is a way by which the shadow of the ,christ-life may fall on the common life of man1 and that is by doing every act as a sacrifice1 not for what it will bring to the doer but for what it will bring to others1 and1 in the daily common life of small duties1 petty actions1 narrow interests1 by changing the motive and thus changing all4 ,not one thing in the outer life need necessarily be varied2 in any life sacrifice may be offered1 amid any surroundings ,god may be served4 ,evolving spirituality is marked not by what a man does1 but by how he does it2 not in the circumstances1 but in the attitude of a man towards them1 lies the opportunity of growth4 ,and indeed this symbol of the cross may be to us as a touchstone to distinguish the good from the evil in many of the difficulties of life4 ',only those actions through which shines the light of the cross are worthy of the life of the disciple1' says one of the verses in a book of occult maxims2 and it is interpreted to mean that all that the aspirant does should be prompted by the fervour of self-sacrificing love4 ,the same thought appears in a later verse3 ',when one enters the path1 he lays his heart upon the cross2 when the cross and the heart have become one1 then hath he reached the goal4' ,so1 perchance1 we may measure our progress by watching whether selfishness or self-sacrifice is dominant in our lives4#bch ,every life which begins thus to shape itself is preparing the cave in which the ,child-,christ shall be born1 and the life shall become a constant at-one-ment1 bringing the divine more and more into the human4 ,every such life shall grow into the life of a beloved ,son1 and shall have in it the glory of the ,christ4 ,every man may work in that direction by making every act and power a sacrifice1 until the gold is purged from the dross1 and only the pure ore remains4 ,,chapter ,,viii4 ,,resurrection ,,and ,,ascension ,the doctrines of the ,resurrection and ,ascension of ,christ also form part of the ,lesser ,mysteries1 being integral portions of ,the ,solar ,myth1 and of the life-story of the ,christ in man4 ,as regards ,christ ,himself they have their historical basis in the facts of ,his continuing to teach ,his apostles after ,his physical death1 and of ,his appearance in the ,greater ,mysteries as ,hierophant after ,his direct instructions had ceased1 until ,jesus took ,his place4 ,in the mythic tales the resurrection of the hero and his glorification invariably formed the conclusion of his death-story2 and in the ,mysteries1 the body of the candidate was always thrown into a death-like trance1 during which he1 as a liberated soul1 travelled through the invisible world1 returning and reviving the body after three days4 ,and in the life-story of the individual1 who is becoming a ,christ1 we shall find1 as we study it1 that the dramas of the ,resurrection and ,ascension are repeated4 ,but before we can intelligently follow that story1 we must master the outlines of the human constitution1 and understand the natural and spiritual bodies of man4 ,there is a natural body1 and there is a spiritual body4#bci ,there are still some uninstructed people who regard man as a mere duality1 made up of soul and body4 ,such people use the words soul and spirit as synonyms1 and speak indifferently of soul and body or spirit and body1 meaning that man is composed of two constituents1 one of which perishes at death1 while the other survives4 ,for the very simple and ignorant this rough division is sufficient1 but it will not enable us to understand the mysteries of the ,resurrection and ,ascension4 ,every ,christian who has made even a superficial study of the human constitution recognises in it three distinct constituents--,spirit1 ,soul1 and ,body4 ,this division is sound1 though needing further subdivision for more profound study1 and it has been used by ,s4 ,paul in his prayer that your whole spirit and soul and body be preserved blameless4#bdj ,that threefold division is accepted in ,christian ,theology4 ,the ,spirit itself is really a ,trinity1 the reflexion and image of the ,supreme ,trinity1 and this we shall study in the following chapter4#bda ,the true man1 the immortal1 who is the ,spirit1 is the ,trinity in man4 ,this is life1 consciousness1 and to this the spiritual body belongs1 each aspect of the ,trinity having its own ,body4 ,the ,soul is dual1 and comprises the mind and the emotional nature1 with its appropriate garments4 ,and the ,body is the material instrument of ,spirit and ,soul4 ,in one ,christian view of man he is a twelve-fold being1 six modifications forming the spiritual man1 and six the natural man2 according to another1 he is divisible into fourteen1 seven modifications of consciousness and seven corresponding types of form4 ,this latter view is practically identical with that studied by ,mystics1 and it is usually spoken of as seven-fold1 because there are really seven divisions1 each being two-fold1 having a life-side and a form-side4 ,these divisions and sub-divisions are somewhat confusing and perplexing to the dull1 and hence ,origen and ,clement1 as we have seen1#bdb laid great stress on the need for intelligence on the part of all who desired to become ,gnostics4 ,after all1 those who find them troublesome can leave them on one side1 without grudging them to the earnest student1 who finds them not only illuminative1 but absolutely necessary to any clear understanding of the ,mysteries of ,life and ,man4 ,the word ,body means a vehicle of consciousness1 or an instrument of consciousness2 that in which consciousness is carried about1 as in a vehicle1 or which consciousness uses to contact the external world1 as a mechanic uses an instrument4 ,or1 we may liken it to a vessel1 in which consciousness is held1 as a jar holds liquid4 ,it is a form used by a life1 and we know nothing of consciousness save as connected with such forms4 ,the form may be of rarest1 subtlest1 materials1 may be so diaphanous that we are only conscious of the indwelling life2 still it is there1 and it is composed of ,matter4 ,it may be so dense1 that it hides the indwelling life1 and we are conscious only of the form2 still the life is there1 and it is composed of the opposite of ,matter--,spirit4 ,the student must study and re-study this fundamental fact--the duality of all manifested existence1 the inseparable co-existence of ,spirit and ,matter in a grain of dust1 in the ,logos1 the ,god manifested4 ,the idea must become part of him2 else must he give up the study of the ,lesser ,mysteries4 ,the ,christ1 as ,god and ,man1 only shows out on the kosmic scale the same fact of duality that is repeated everywhere in nature4 ,on that original duality everything in the universe is formed4 ,man has a natural body1 and this is made up of four different and separable portions1 and is subject to death4 ,two of these are composed of physical matter1 and are never completely separated from each other until death1 though a partial separation may be caused by anaesthetics1 or by disease4 ,these two may be classed together as the ,physical ,body4 ,in this the man carries on his conscious activities while he is awake2 speaking technically1 it is his vehicle of consciousness in the physical world4 ,the third portion is the ,desire ,body1 so called because man's feeling and passional nature finds in this its special vehicle4 ,in sleep1 the man leaves the physical body1 and carries on his conscious activities in this1 which functions in the invisible world closest to our visible earth4 ,it is therefore his vehicle of consciousness in the lowest of the super-physical worlds1 which is also the first world into which men pass at death4 ,the fourth portion is the ,mental ,body1 so called because man's intellectual nature1 so far as it deals with the concrete1 functions in this4 ,it is his vehicle of consciousness in the second of the super-physical worlds1 which is also the second1 or lower heavenly world1 into which men pass after death1 when freed from the world alluded to in the preceding paragraph4 ,these four portions of his encircling form1 made up of the dual physical body1 the desire body1 and the mental body1 form the natural body of which ,s4 ,paul speaks4 ,this scientific analysis has fallen out of the ordinary ,christian teaching1 which is vague and confused on this matter4 ,it is not that the churches have never possessed it2 on the contrary1 this knowledge of the constitution of man formed part of the teachings in the ,lesser ,mysteries2 the simple division into ,spirit1 ,soul1 and ,body was exoteric1 the first rough and ready division given as a foundation4 ,the subdivision as regards the ,body was made in the course of later instruction1 as a preliminary to the training by which the instructor enabled his pupil to separate one vehicle from another1 and to use each as a vehicle of consciousness in its appropriate region4 ,this conception should be readily enough grasped4 ,if a man wants to travel on the solid earth1 he uses as his vehicle a carriage or a train4 ,if he wants to travel on the liquid seas1 he changes his vehicle1 and takes a ship4 ,if he wants to travel in the air1 he changes his vehicle again and uses a balloon4 ,he is the same man throughout1 but he is using three different vehicles1 according to the kind of matter he wants to travel in4 ,the analogy is rough and inadequate1 but it is not misleading4 ,when a man is busy in the physical world1 his vehicle is the physical body1 and his consciousness works in and through that body4 ,when he passes into the world beyond the physical1 in sleep and at death1 his vehicle is the desire body1 and he may learn to use this consciously1 as he uses the physical consciously4 ,he already uses it unconsciously every day of his life when he is feeling and desiring1 as well as every night of his life4 ,when he goes on into the heavenly world after death1 his vehicle is the mental body1 and this also he is daily using1 when he is thinking1 and there would be no thought in the brain were there none in the mental body4 ,man has further a spiritual body4 ,this is made up of three separable portions1 each portion belonging to one of1 and separating off1 the three ,persons in the ,trinity of the human ,spirit4 ,s4 ,paul speaks of being caught up to the third heaven1 and of there hearing unspeakable words which it is not lawful for a man to utter4#bdc ,these different regions of the invisible supernal worlds are known to ,initiates1 and they are well aware that those who pass beyond the first heaven need the truly spiritual body as their vehicle1 and that according to the development of its three divisions is the heaven into which they can penetrate4 ,the lowest of these three divisions is usually called the ,causal ,body1 for a reason that will be only fully assimilable by those who have studied the teaching of ,reincarnation--taught in the ,early ,church--and who understand that human evolution needs very many successive lives on earth1 ere the germinal soul of the savage can become the perfected soul of the ,christ1 and then1 becoming perfect as the ,father in ,heaven1#bdd can realise the union of the ,son with the ,father4#bde ,it is a body that lasts from life to life1 and in it all memory of the past is stored4 ,from it come forth the causes that build up the lower bodies4 ,it is the receptacle of human experience1 the treasure-house in which all we gather in our lives is stored up1 the seat of ,conscience1 the wielder of the ,will4 ,the second of the three divisions of the spiritual body is spoken of by ,s4 ,paul in the significant words3 ,we have a building of ,god1 an house not made with hands1 eternal in the heavens4#bdf ,that is the ,bliss ,body1 the glorified body of the ,christ1 the ,resurrection ,body4 ,it is not a body which is made with hands1 by the working of consciousness in the the lower vehicles2 it is not formed by experience1 not builded out of the materials gathered by man in his long pilgrimage4 ,it is a body which belongs to the ,christ-life1 the life of ,initiation2 to the divine unfoldment in man2 it is builded of ,god1 by the activity of the ,spirit1 and grows during the whole life or lives of the ,initiate1 only reaching its perfection at the ,resurrection4 ,the third division of the spiritual body is the fine film of subtle matter that separates off the individual ,spirit as a ,being1 and yet permits the interpenetration of all by all1 and is thus the expression of the fundamental unity4 ,in the day when the ,son ,himself shall be subject unto ,him that put all things under ,him1 that ,god may be all in all1#bdg this film will be transcended1 but for us it remains the highest division of the spiritual body1 in which we ascend to the ,father1 and are united with ,him4 ,christianity has always recognised the existence of three worlds1 or regions1 through which a man passes2 first1 the physical world2 secondly1 an intermediate state into which he passes at death2 thirdly1 the heavenly world4 ,these three worlds are universally believed in by educated ,christians2 only the uninstructed imagine that a man passes from his death-bed into the final state of beatitude4 ,but there is some difference of opinion as to the nature of the intermediate world4 ,the ,roman ,catholic names it ,purgatory1 and believes that every soul passes into it1 save that of the ,saint1 the man who has reached perfection1 or that of a man who has died in mortal sin4 ,the great mass of humanity pass into a purifying region1 wherein a man remains for a period varying in length according to the sins he has committed1 only passing out of it into the heavenly world when he has become pure4 ,the various communities that are called ,protestant vary in their teachings as to details1 and mostly repudiate the idea of post mortem purification2 but they agree broadly that there is an intermediate state1 sometimes spoken of as ,paradise1 or as a waiting period4 ,the heavenly world is almost universally1 in modern ,christendom1 regarded as a final state1 with no very definite or general idea as to its nature1 or as to the progress or stationary condition of those attaining to it4 ,in early ,christianity this heaven was considered to be1 as it really is1 a stage in the progress of the soul1 re-incarnation in one form or another1 the pre-existence of the soul1 being then very generally taught4 ,the result was1 of course1 that the heavenly state was a temporary condition1 though often a very prolonged one1 lasting for an age--as stated in the ,greek of the ,new ,testament1 the age being ended by the return of the man for the next stage of his continuing life and progress--and not everlasting1 as in the mistranslation of the ,english authorised version4#bdh ,in order to complete the outline necessary for the understanding of the ,resurrection and ,ascension1 we must see how these various bodies are developed in the higher evolution4 ,the physical body is in a constant state of flux1 its minute particles being continually renewed1 so that it is ever building2 and as it is composed of the food we eat1 the liquids we drink1 the air we breathe1 and particles drawn from our physical surroundings1 both people and things1 we can steadily purify it1 by choosing its materials well1 and thus make it an ever purer vehicle through which to act1 receptive of subtler vibrations1 responsive to purer desires1 to nobler and more elevated thoughts4 ,for this reason all who aspired to attain to the ,mysteries were subjected to rules of diet1 ablution1 c41 and were desired to be very careful as to the people with whom they associated1 and the places to which they went4 ,the desire body also changes1 in similar fashion1 but the materials for it are expelled and drawn in by the play of the desires1 arising from the feelings1 passions1 and emotions4 ,if these are coarse1 the materials built into the desire body are also coarse1 while as these are purified1 the desire body grows subtle and becomes very sensitive to the higher influences4 ,in proportion as a man dominates his lower nature1 and becomes unselfish in his wishes1 feelings1 and emotions1 as he makes his love for those around him less selfish and grasping1 he is purifying this higher vehicle of consciousness2 the result is that when out of the body in sleep he has higher1 purer1 and more instructive experiences1 and when he leaves the physical body at death1 he passes swiftly through the intermediate state1 the desire body disintegrating with great rapidity1 and not delaying him in his onward journey4 ,the mental body is similarly being built now1 in this case by thoughts4 ,it will be the vehicle of consciousness in the heavenly world1 but is being built now by aspirations1 by imagination1 reason1 judgment1 artistic faculties1 by the use of all the mental powers4 ,such as the man makes it1 so must he wear it1 and the length and richness of his heavenly state depend on the kind of mental body he has built during his life on earth4 ,as a man enters the higher evolution1 this body comes into independent activity on this side of death1 and he gradually becomes conscious of his heavenly life1 even amid the whirl of mundane existence4 ,then he becomes the ,son of man which is in heaven1#bdi who can speak with the authority of knowledge on heavenly things4 ,when the man begins to live the life of the ,son1 having passed on to the ,path of ,holiness1 he lives in heaven while remaining on earth1 coming into conscious possession and use of this heavenly body4 ,and inasmuch as heaven is not far away from us1 but surrounds us on every side1 and we are only shut out from it by our incapacity to feel its vibrations1 not by their absence2 inasmuch as those vibrations are playing upon us at every moment of our lives2 all that is needed to be in ,heaven is to become conscious of those vibrations4 ,we become conscious of them with the vitalising1 the organising1 the evolution of this heavenly body1 which1 being builded out of the heavenly materials1 answers to the vibrations of the matter of the heavenly world4 ,hence the ,son of man is ever in heaven4 ,but we know that the ,son of man is a term applied to the ,initiate1 not to the ,christ risen and glorified but to the ,son while he is yet being made perfect4#bej ,during the stages of evolution that lead up to and include the ,probationary ,path1 the first division of the spiritual body--the ,causal ,body--develops rapidly1 and enables the man1 after death1 to rise into the second heaven4 ,after the ,second ,birth1 the birth of the ,christ in man1 begins the building of the ,bliss ,body in the heavens4 ,this is the body of the ,christ1 developing during the days of ,his service on earth1 and1 as it develops1 the consciousness of the ,son of ,god becomes more and more marked1 and the coming union with the ,father illuminates the unfolding ,spirit4 ,in the ,christian ,mysteries--as in the ancient ,egyptian1 ,chaldean1 and others--there was an outer symbolism which expressed the stages through which the man was passing4 ,he was brought into the chamber of ,initiation1 and was stretched on the ground with his arms extended1 sometimes on a cross of wood1 sometimes merely on the stone floor1 in the posture of a crucified man4 ,he was then touched with the thyrsus on the heart--the spear of the crucifixion--and1 leaving the body1 he passed into the worlds beyond1 the body falling into a deep trance1 the death of the crucified4 ,the body was placed in a sarcophagus of stone1 and there left1 carefully guarded4 ,meanwhile the man himself was treading first the strange obscure regions called the heart of the earth1 and thereafter the heavenly mount1 where he put on the perfected bliss body1 now fully organised as a vehicle of consciousness4 ,in that he returned to the body of flesh1 to re-animate it4 ,the cross bearing that body1 or the entranced and rigid body1 if no cross had been used1 was lifted out of the sarcophagus and placed on a sloping surface1 facing the east1 ready for the rising of the sun on the third day4 ,at the moment that the rays of the sun touched the face1 the ,christ1 the perfected ,initiate or ,master1 re-entered the body1 glorifying it by the bliss body ,he was wearing1 changing the body of flesh by contact with the body of bliss1 giving it new properties1 new powers1 new capacities1 transmuting it into ,his own likeness4 ,that was the ,resurrection of the ,christ1 and thereafter the body of flesh itself was changed1 and took on a new nature4 ,this is why the sun has ever been taken as the symbol of the rising ,christ1 and why1 in ,easter hymns1 there is constant reference to the rising of the ,sun of ,righteousness4 ,so also is it written of the triumphant ,christ3 ,i am ,he that liveth and was dead2 and behold1 ,i am alive for evermore1 ,amen2 and have the keys of hell and of death4#bea ,all the powers of the lower worlds have been taken under the dominion of the ,son1 who has triumphed gloriously2 over ,him death no more has power1 ,he holdeth life and death in ,his strong hand4#beb ,he is the risen ,christ1 the ,christ triumphant4 ,the ,ascension of the ,christ was the ,mystery of the third part of the spiritual body1 the putting on of the ,vesture of ,glory1 preparatory to the union of the ,son with the ,father1 of man with ,god1 when the ,spirit re-entered the glory it had before the world was4#bec ,then the triple ,spirit becomes one1 knows itself eternal1 and the ,hidden ,god is found4 ,that is imaged in the doctrine of the ,ascension1 so far as the individual is concerned4 ,the ,ascension for humanity is when the whole race has attained the ,christ condition1 the state of the ,son1 and that ,son becomes one with the ,father1 and ,god is all in all4 ,that is the goal1 prefigured in the triumph of the ,initiate1 but reached only when the human race is perfected1 and when the great orphan ,humanity is no longer an orphan1 but consciously recognises itself as the ,son of ,god4 ,thus studying the doctrines of the ,atonement1 the ,resurrection1 and the ,ascension1 we reach the truths unfolded concerning them in the ,lesser ,mysteries1 and we begin to understand the full truth of the apostolic teaching that ,christ was not a unique personality1 but the first fruits of them that slept1#bed and that every man was to become a ,christ4 ,not then was the ,christ regarded as an external ,saviour1 by whose imputed righteousness men were to be saved from divine wrath4 ,there was current in the ,church the glorious and inspiring teaching that ,he was but the first fruits of humanity1 the model that every man should reproduce in himself1 the life that all should share4 ,the ,initiates have ever been regarded as these first fruits1 the promise of a race made perfect4 ,to the early ,christian1 ,christ was the living symbol of his own divinity1 the glorious fruit of the seed he bore in his own heart4 ,not to be saved by an external ,christ1 but to be glorified into an inner ,christ1 was the teaching of esoteric ,christianity1 of the ,lesser ,mysteries4 ,the stage of discipleship was to pass into that of ,sonship4 ,the life of the ,son was to be lived among men till it was closed by the ,resurrection1 and the glorified ,christ became one of the perfected ,saviours of the world4 ,how far greater a ,gospel than the one of modern days6 ,placed beside that grandiose ideal of esoteric ,christianity1 the exoteric teaching of the churches seems narrow and poor indeed4 ,,chapter ,,ix4 ,,the ,,trinity4 ,all fruitful study of the ,divine ,existence must start from the affirmation that it is ,one4 ,all the ,sages have thus proclaimed ,it2 every religion has thus affirmed ,it2 every philosophy thus posits ,it--,one only without a second4#bee ,hear1 ,o ,israel6 cried ,moses1 ,the ,lord our ,god is one ,lord4#bef ,to us there is but one ,god1#beg declares ,s4 ,paul4 ,there is no ,god but ,god1 affirms the founder of ,islam1 and makes the phrase the symbol of his faith4 ,one ,existence unbounded1 known in ,its fulness only to ,itself--the word ,it seems more reverent and inclusive than ,he1 and is therefore used4 ,that is the ,eternal ,darkness1 out of which is born the ,light4 ,but as the ,manifested ,god1 the ,one appears as ,three4 ,a ,trinity of ,divine ,beings1 ,one as ,god1 ,three as manifested ,powers4 ,this also has ever been declared1 and the truth is so vital in its relation to man and his evolution that it is one which ever forms an essential part of the ,lesser ,mysteries4 ,among the ,hebrews1 in consequence of their anthropomorphising tendencies1 the doctrine was kept secret1 but the ,rabbis studied and worshipped the ,ancient of ,days1 from whom came forth the ,wisdom1 from whom the ,understanding--,kether1 ,chochmah1 ,binah1 these formed the ,supreme ,trinity1 the shining forth in time of the ,one beyond time4 ,the ,book of the ,wisdom of ,solomon refers to this teaching1 making ,wisdom a ,being4 ,according to ,maurice1 ',the first ,sephira1 who is denominated ,kether the ,crown1 ,kadmon the pure ,light1 and ,en ,soph the ,infinite1#beh is the omnipotent ,father of the universe4444 ,the second is the ,chochmah1 whom we have sufficiently proved1 both from sacred and ,rabbinical writings1 to be the creative ,wisdom4 ,the third is the ,binah1 or heavenly ,intelligence1 whence the ,egyptians had their ,cneph1 and ,plato his ,nous ,demiurgos4 ,he is the ,holy ,spirit who 444 pervades1 animates1 and governs this boundless universe4'#bei ,the bearing of this doctrine on ,christian teaching is indicated by ,dean ,milman in his ,history of ,christianity4 ,he says3 ,this ,being the ,word or the ,wisdom was more or less distinctly impersonated1 according to the more popular or more philosophic1 the more material or the more abstract1 notions of the age or people4 ,this was the doctrine from the ,ganges1 or even the shores of the ,yellow ,sea1 to the ,ilissus2 it was the fundamental principle of the ,indian religion and the ,indian philosophy2 it was the basis of ,zoroastrianism2 it was pure ,platonism2 it was the ,platonic ,judaism of the ,alexandrian school4 ,many fine passages might be quoted from ,philo on the impossibility that the first self-existing ,being should become cognisable to the sense of man2 and even in ,palestine1 no doubt1 ,john the ,baptist and our ,lord ,himself spoke no new doctrine1 but rather the common sentiment of the more enlightened1 when they declared 'that no man had seen ,god at any time4' ,in conformity with this principle the ,jews1 in the interpretation of the older ,scriptures1 instead of direct and sensible communication from the one great ,deity1 had interposed either one or more intermediate beings as the channels of communication4 ,according to one accredited tradition alluded to by ,s4 ,stephen1 the law was delivered 'by the disposition of angels'2 according to another this office was delegated to a single angel1 sometimes called the ,angel of the ,law 7see ,gal4 iii4 #ai72 at others the ,metatron4 ,but the more ordinary representative1 as it were1 of ,god1 to the sense and mind of man1 was the ,memra1 or the ,divine ,word2 and it is remarkable that the same appellation is found in the ,indian1 the ,persian1 the ,platonic1 and the ,alexandrian systems4 ,by the ,targumists1 the earliest ,jewish commentators on the ,scriptures1 this term had been already applied to the ,messiah2 nor is it necessary to observe the manner in which it has been sanctified by its introduction into the ,christian scheme4#bfj ,as above said by the learned ,dean1 the idea of the ,word1 the ,logos1 was universal1 and it formed part of the idea of a ,trinity4 ,among the ,hindus1 the philosophers speak of the manifested ,brahman as ,sat-,chit-,ananda1 ,existence1 ,intelligence1 and ,bliss4 ,popularly1 the ,manifested ,god is a ,trinity2 ,shiva1 the ,beginning and the ,end2 ,vishnu1 the ,preserver2 ,brahma1 the ,creator of the ,universe4 ,the ,zoroastrian faith presents a similar ,trinity2 ,ahuramazdao1 the ,great ,one1 the ,first2 then the twins1 the dual ,second ,person--for the ,second ,person in a ,trinity is ever dual1 deteriorated in modern days into an opposing ,god and ,devil--and the ,universal ,wisdom1 ,armaiti4 ,in ,northern ,buddhism we find ,amitabha1 the boundless ,light2 ,avalokiteshvara1 the source of incarnations1 and the ,universal ,mind1 ,mandjusri4 ,in ,southern ,buddhism the idea of ,god has faded away1 but with significant tenacity the triplicity re-appears as that in which the ,southern ,buddhist takes his refuge--the ,buddha1 the ,dharma 7the ,doctrine71 the ,sangha 7the ,order74 ,but the ,buddha ,himself is sometimes worshipped as a ,trinity2 on a stone in ,buddha ,gaya is inscribed a salutation to ,him as an incarnation of the ,eternal ,one1 and it is said3 ,om6 ,thou art ,brahma1 ,vishnu1 and ,mahesha 7,shiva7 444 ,i adore ,thee1 who art celebrated by a thousand names and under various forms1 in the shape of ,buddha1 the ,god of ,mercy4#bfa ,in extinct religions the same idea of a ,trinity is found4 ,in ,egypt it dominated all religious worship4 ,we have a hieoroglyphical inscription in the ,british ,museum as early as the reign of ,senechus of the eighth century before the ,christian era1 showing that the doctrine of ,trinity in ,unity already formed part of their religion4#bfb ,this is true of a far earlier date4 ,ra1 ,osiris1 and ,horus formed one widely worshipped ,trinity2 ,osiris1 ,isis1 and ,horus were worshipped at ,abydos2 other names are given in different cities1 and the triangle is the frequently used symbol of the ,triune ,god4 ,the idea which underlay these ,trinities1 however named1 is shown in a passage quoted from ,marutho1 in which an oracle1 rebuking the pride of ,alexander the ,great1 speaks of3 ,first ,god1 then the ,word1 and with ,them the ,spirit4#bfc ,in ,chaldaea1 ,anu1 ,ea1 and ,bel were the ,supreme ,trinity1 ,anu being the ,origin of all1 ,ea the ,wisdom1 and ,bel the creative ,spirit4 ,of ,china ,williamson remarks3 ,in ancient ,china the emperors used to sacrifice every third year to ',him who is one and three4' ,there was a ,chinese saying1 ',fo is one person but has three forms4' 444 ,in the lofty philosophical system known in ,china as ,taoism1 a trinity also figures3 ',eternal ,reason produced ,one1 ,one produced ,two1 ,two produced ,three1 and ,three produced all things1' which1 as ,le ,compte goes on to say1 'seems to show as if they had some knowledge of the ,trinity4'#bfd ,in the ,christian doctrine of the ,trinity we find a complete agreement with other faiths as to the functions of the three ,divine ,persons1 the word ,person coming from persona1 a mask1 that which covers something1 the mask of the ,one ,existence1 ,its ,self-revelation under a form4 ,the ,father is the ,origin and ,end of all2 the ,son is dual in ,his nature1 and is the ,word1 or the ,wisdom2 the ,holy ,spirit is the creative ,intelligence1 that brooding over the chaos of primeval matter organises it into the materials out of which forms can be constructed4 ,it is this identity of functions under so many varying names which shows that we have here not a mere outer likeness1 but an expression of an inner truth4 ,there is something of which this triplicity is a manifestation1 something that can be traced in nature and in evolution1 and which1 being recognised1 will render intelligible the growth of man1 the stages of his evolving life4 ,further1 we find that in the universal language of symbolism the ,persons are distinguished by certain emblems1 and may be recognised by these under diversity of forms and names4 ,but there is one other point that must be remembered ere we leave the exoteric statement of the ,trinity--that in connection with all these ,trinities there is a fourth fundamental manifestation1 the ,power of the ,god1 and this has always a feminine form4 ,in ,hinduism each ,person in the ,trinity has ,his manifested ,power1 the ,one and these six aspects making up the sacred ,seven4 ,with many of the ,trinities one feminine form appears1 then ever specially connected with the ,second ,person1 and then there is the sacred ,quaternary4 ,let us now see the inner truth4 ,the ,one becomes manifest as the ,first ,being1 the ,self-,existent ,lord1 the ,root of all1 the ,supreme ,father2 the word ,will1 or ,power1 seems best to express this primary ,self-revealing1 since until there is ,will to manifest there can be no manifestation1 and until there is ,will manifested1 impulse is lacking for further unfoldment4 ,the universe may be said to be rooted in the divine ,will4 ,then follows the second aspect of the ,one--,wisdom2 ,power is guided by ,wisdom1 and therefore it is written that without ,him was not anything made that is made2#bfe ,wisdom is dual in its nature1 as will presently be seen4 ,when the aspects of ,will and ,wisdom are revealed1 a third aspect must follow to make them effective--,creative ,intelligence1 the divine mind in ,action4 ,a ,jewish prophet writes3 ,he hath made the earth by ,his ,power1 ,he hath established the world by ,his ,wisdom2 and hath stretched out the heaven by ,his ,understanding1#bff the reference to the three functions being very clear4#bfg ,these ,three are inseparable1 indivisible1 three aspects of ,one4 ,their functions may be thought of separately1 for the sake of clearness1 but cannot be disjoined4 ,each is necessary to each1 and each is present in each4 ,in the ,first ,being1 ,will1 ,power1 is seen as predominant1 as characteristic1 but ,wisdom and ,creative ,action are also present2 in the ,second ,being1 ,wisdom is seen as predominant1 but ,power and ,creative ,action are none the less inherent in ,him2 in the ,third ,being1 ,creative ,action is seen as predominant1 but ,power and ,wisdom are ever also to be seen4 ,and though the words ,first1 ,second1 ,third are used1 because the ,beings are thus manifested in ,time1 in the order of ,self-unfolding1 yet in ,eternity they are known as interdependent and co-equal1 ,none is greater or less than ,another4#bfh ,this ,trinity is the divine ,self1 the divine ,spirit1 the ,manifested ,god1 ,he that was and is and is to come1#bfi and ,he is the root of the fundamental triplicity in life1 in consciousness4 ,but we saw that there was a ,fourth ,person1 or in some religions a second ,trinity1 feminine1 the ,mother4 ,this is ,that which makes manifestation possible1 ,that which eternally in the ,one is the root of limitation and division1 and which1 when manifested1 is called ,matter4 ,this is the divine ,not-,self1 the divine ,matter1 the manifested ,nature4 ,regarded as ,one1 ,she is the ,fourth1 making possible the activity of the ,three1 the ,field of ,their operations by virtue of ,her infinite divisibility1 at once the ,handmaid of the ,lord1#bgj and also ,his ,mother1 yielding of ,her substance to form ,his ,body1 the universe1 when overshadowed by ,his power4#bga ,regarded carefully ,she is seen to be triple also1 existing in three inseparable aspects1 without which ,she could not be4 ,these are ,stability--,inertia or ,resistance--,motion1 and ,rhythm2 the fundamental or essential qualities of ,matter1 these are called4 ,they alone render ,spirit effective1 and have therefore been regarded as the manifested ,powers of the ,trinity4 ,stability or ,inertia affords a basis1 the fulcrum for the lever2 ,motion is then rendered manifest1 but could make only chaos1 then ,rhythm is imposed1 and there is ,matter in vibration1 capable of being shaped and moulded4 ,when the three qualities are in equilibrium1 there is the ,one1 the ,virgin ,matter1 unproductive4 ,when the power of the ,highest overshadows ,her1 and the breath of the ,spirit comes upon ,her1 the qualities are thrown out of equilibrium1 and ,she becomes the divine ,mother of the worlds4 ,the first interaction is between ,her and the ,third ,person of the ,trinity2 by ,his action ,she becomes capable of giving birth to form4 ,then is revealed the ,second ,person1 who clothes ,himself in the material thus provided1 and thus become the ,mediator1 linking in ,his own ,person ,spirit and ,matter1 the ,archetype of all forms4 ,only through ,him does the ,first ,person become revealed1 as the ,father of all ,spirits4 ,it is now possible to see why the ,second ,person of the ,trinity of ,spirit is ever dual2 ,he is the ,one who clothes ,himself in ,matter1 in whom the twin-halves of ,deity appear in union1 not as one4 ,hence also is ,he ,wisdom2 for ,wisdom on the side of ,spirit is the ,pure ,reason that knows itself as the ,one ,self and knows all things in that ,self1 and on the side of ,matter it is ,love1 drawing the infinite diversity of forms together1 and making each form a unit1 not a mere heap of particles--the principle of attraction which holds the worlds and all in them in a perfect order and balance4 ,this is the ,wisdom which is spoken of as mightily and sweetly ordering all things1#bgb which sustains and preserves the universe4 ,in the world-symbols1 found in every religion1 the ,point--that which has position only--has been taken as a symbol of the ,first ,person in the ,trinity4 ,on this symbol ,st4 ,clement of ,alexandria remarks that we abstract from a body its properties1 then depth1 then breadth1 then length2 the point which remains is a unit1 so to speak1 having position2 from which if we abstract position1 there is the conception of unity4#bgc ,he shines out1 as it were1 from the infinite ,darkness1 a ,point of ,light1 the centre of a future universe1 a ,unit1 in whom all exists inseparate2 the matter which is to form the universe1 the field of ,his work1 is marked out by the backward and forward vibration of the ,point in every direction1 a vast sphere1 limited by ,his ,will1 ,his ,power4 ,this is the making of the earth by ,his ,power1 spoken of by ,jeremiah4#bgd ,thus the full symbol is a ,point within a sphere1 represented usually as a ,point within a circle4 ,the ,second ,person is represented by a ,line1 a diameter of this circle1 a single complete vibration of the ,point1 and this ,line is equally in every direction within the sphere2 this ,line dividing the circle in twain signifies also ,his duality1 that in ,him ,matter and ,spirit--a unity in the ,first ,person--are visibly two1 though in union4 ,the ,third ,person is represented by a ,cross formed by two diameters at right angles to each other within the circle1 the second line of the ,cross separating the upper part of the circle from the lower4 ,this is the ,greek ,cross4#bge ,when the ,trinity is represented as a ,unity1 the ,triangle is used1 either inscribed within a circle1 or free4 ,the universe is symbolised by two triangles interlaced1 the ,trinity of ,spirit with the apex of the triangle upward1 the ,trinity of ,matter with the apex of the triangle downward1 and if colours are used1 the first is white1 yellow1 golden or flame-coloured1 and the second black1 or some dark shade4 ,the kosmic process can now be readily followed4 ,the ,one has become ,two1 and the ,two ,three1 and the ,trinity is revealed4 ,the ,matter of the universe is marked out and awaits the action of ,spirit4 ,this is the in the beginning of ,genesis1 when ,god created the heaven and the earth1#bgf a statement further elucidated by the repeated phrases that ,he laid the foundations of the earth2#bgg we have here the marking out of the material1 but a mere chaos1 without form and void4#bgh ,on this begins the action of the ,creative ,intelligence1 the ,holy ,spirit1 who moved upon the face of the waters1#bgi the vast ocean of matter4 ,thus ,his was the first activity1 though ,he was the ,third ,person--a point of great importance4 ,in the ,mysteries this work was shown in its detail as the preparation of the matter of the universe1 the formation of atoms1 the drawing of these together into aggregates1 and the grouping of these together into elements1 and of these again into gaseous1 liquid1 and solid compounds4 ,this work includes not only the kind of matter called physical1 but also all the subtle states of matter in the invisible worlds4 ,he further as the ,spirit of ,understanding conceived the forms into which the prepared matter should be shaped1 not building the forms1 but by the action of the ,creative ,intelligence producing the ,ideas of them1 the heavenly prototypes1 as they are often called4 ,this is the work referred to when it is written1 ,he stretched out the heaven by ,his ,understanding4#bhj ,the work of the ,second ,person follows that of the ,third4 ,he by virtue of ,his ,wisdom established the world1#bha building all globes and all things upon them1 all things were made by ,him4#bhb ,he is the organising ,life of the worlds1 and all beings are rooted in ,him4#bhc ,the life of the ,son thus manifested in the matter prepared by the ,holy ,spirit--again the great ,myth of the ,incarnation--is the life that builds up1 preserves1 and maintains all forms1 for ,he is the ,love1 the attracting power1 that gives cohesion to forms1 enabling them to grow without falling apart1 the ,preserver1 the ,supporter1 the ,saviour4 ,that is why all must be subject to the ,son1#bhd all must be gathered up in ,him1 and why no man cometh unto the ,father but by ,him4#bhe ,for the work of the ,first ,person follows that of the ,second1 as that of the ,second follows that of the ,third4 ,he is spoken of as the ,father of ,spirits1#bhf the ,god of the ,spirits of all flesh1#bhg and ,his is the gift of the divine ,spirit1 the true ,self in man4 ,the human ,spirit is the outpoured divine ,life of the ,father1 poured into the vessel prepared by the ,son1 out of the materials vivified by the ,spirit4 ,and this ,spirit in man1 being from the ,father--from whom came forth the ,son and the ,holy ,spirit--is a ,unity like ,himself1 with the three aspects in ,one1 and man is thus truly made in our image1 after our likeness1#bhh and is able to become perfect1 even as your ,father which is in heaven is perfect4#bhi ,such is the kosmic process1 and in human evolution it is repeated2 as above1 so below4 ,the ,trinity of the ,spirit in man1 being in the divine likeness1 must show out the divine characteristics1 and thus we find in him ,power1 which1 whether in its higher form of ,will or its lower form of ,desire1 gives the impulse to his evolution4 ,we find also in him ,wisdom1 the ,pure ,reason1 which has ,love as its expression in the world of forms1 and lastly ,intelligence1 or ,mind1 the active shaping energy4 ,and in man also we find that the manifestation of these in his evolution is from the third to the second1 and from the second to the first4 ,the mass of humanity is unfolding the mind1 evolving the intelligence1 and we can see its separative action everywhere1 isolating1 as it were1 the human atoms and developing each severally1 so that they may be fit materials for building up a divine ,humanity4 ,to this point only has the race arrived1 and here it is still working4 ,as we study a small minority of our race1 we see that the second aspect of the divine ,spirit in man is appearing1 and we speak of it in ,christendom as the ,christ in man4 ,its evolution lies1 as we have seen1 beyond the first of the ,great ,initiations1 and ,wisdom and ,love are the marks of the ,initiate1 shining out more and more as he develops this aspect of the ,spirit4 ,here again is it true that no man cometh to the ,father but by ,me1 for only when the life of the ,son is touching on completion can ,he pray3 ,now1 ,o ,father1 glorify ,thou ,me with ,thine own ,self1 with the glory which ,i had with ,thee before the world was4#bij ,then the ,son ascends to the ,father and becomes one with ,him in the divine glory2 ,he manifests self-existence1 the existence inherent in his divine nature1 unfolded from seed to flower1 for as the ,father hath life in ,himself1 so hath ,he given to the ,son to have life in ,himself4#bia ,he becomes a living self-conscious ,centre in the ,life of ,god1 a ,centre able to exist as such1 no longer bound by the limitations of his earlier life1 expanding to divine consciousness1 while keeping the identity of his life unshaken1 a living1 fiery ,centre in the divine ,flame4 ,in this evolution now lies the possibility of divine ,incarnations in the future1 as this evolution in the past has rendered possible divine ,incarnations in our own world4 ,these living ,centres do not lose ,their identity1 nor the memory of ,their past1 of aught that ,they have experienced in the long climb upwards2 and such a ,self-conscious ,being can come forth from the ,bosom of the ,father1 and reveal ,himself for the helping of the world4 ,he has maintained the union in ,himself of ,spirit and ,matter1 the duality of the ,second ,person--all divine ,incarnations in all religions are therefore connected with the ,second ,person in the ,trinity--and hence can readily re-clothe ,himself for physical manifestation1 and again become ,man4 ,this nature of the ,mediator ,he has retained1 and is thus a link between the celestial and terrestrial ,trinities1 ,god with us#bib ,he has ever been called4 ,such a ,being1 the glorious fruit of a past universe1 can come into the present world with all the perfection of ,his divine ,wisdom and ,love1 with all the memory of ,his past1 able by virtue of that memory to be the perfect ,helper of every living ,being1 knowing every stage because ,he has lived it1 able to help at every point because ,he has experienced all4 ,in that ,he ,himself hath suffered being tempted1 ,he is able to succour them that are tempted4#bic ,it is in the humanity behind ,him that lies this possibility of divine ,incarnation2 ,he comes down1 having climbed up1 in order to help others to climb the ladder4 ,and as we understand these truths1 and something of the meaning of the ,trinity1 above and below1 what was once a mere hard unintelligible dogma becomes a living and vivifying truth4 ,only by the existence of the ,trinity in man is human evolution intelligible1 and we see how man evolves the life of the intellect1 and then the life of the ,christ4 ,on that fact mysticism is based1 and our sure hope that we shall know ,god4 ,thus have the ,sages taught1 and as we tread the ,path they show1 we find that their testimony is true4 ,,chapter ,x4 ,,prayer4#bid ,what is sometimes called the modern spirit is exceedingly antagonistic to prayer1 failing to see any causal nexus between the uttering of a petition and the happening of an event1 whereas the religious spirit is as strongly attached to it1 and finds its very life in prayer4 ,yet even the religious man sometimes feels uneasy as to the rationale of prayer2 is he teaching the ,all-wise1 is he urging beneficence on the ,all-,good1 is he altering the will of ,him in whom is no variableness1 neither shadow of turning8#bie ,yet he finds in his own experience and in that of others answers to prayer1 a definite sequence of a request and a fulfilment4 ,many of these do not refer to subjective experiences1 but to hard facts of the so-called objective world4 ,a man has prayed for money1 and the post has brought him the required amount2 a woman has prayed for food1 and food has been brought to her door4 ,in connection with charitable undertakings1 especially1 there is plenty of evidence of help prayed for in urgent need1 and of speedy and liberal response4 ,on the other hand1 there is also plenty of evidence of prayers left unanswered2 of the hungry starving to death1 of the child snatched from its mother's arms by disease1 despite the most passionate appeals to ,god4 ,any true view of prayer must take into account all these facts4 ,nor is this all4 ,there are many facts in this experience which are strange and puzzling4 ,a prayer that perhaps is trivial meets with an answer1 while another on an important matter fails2 a passing trouble is relieved1 while a prayer poured out to save a passionately beloved life finds no response4 ,it seems almost impossible for the ordinary student to discover the law according to which a prayer is or is not productive4 ,the first thing necessary in seeking to understand this law is to analyse prayer itself1 for the word is used to cover various activities of the consciousness1 and prayers cannot be dealt with as though they formed a simple whole4 ,there are prayers which are petitions for definite worldly advantages1 for the supply of physical necessities--prayers for food1 clothing1 money1 employment1 success in business1 recovery from illness1 c4 ,these may be grouped together as class ,a4 ,then we have prayers for help in moral and intellectual difficulties and for spiritual growth--for the overcoming of temptations1 for strength1 for insight1 for enlightenment4 ,these may be grouped as ,class ,b4 ,lastly1 there are the prayers that ask for nothing1 that consist in meditation on and adoration of the divine ,perfection1 in intense aspiration for union with ,god--the ecstasy of the mystic1 the meditation of the sage1 the soaring rapture of the saint4 ,this is the true communion between the ,divine and the human1 when the man pours himself out in love and veneration for ,,that which is inherently attractive1 that compels the love of the heart4 ,these we will call ,class ,c4 ,in the invisible worlds there exist many kinds of ,intelligences1 which come into relationship with man1 a veritable ,jacob's ladder1 on which the ,angels of ,god ascend and descend1 and above which stands the ,lord ,himself4#bif ,some of these ,intelligences are mighty spiritual ,powers1 others are exceedingly limited beings1 inferior in consciousness to man4 ,this occult side of ,nature--of which more will presently be said#big--;is a fact1 recognised by all religions4 ,all the world is filled with living things1 invisible to fleshly eyes4 ,the invisible worlds interpenetrate the visible1 and crowds of intelligent beings throng round us on every side4 ,some of these are accessible to human requests1 and others are amenable to the human will4 ,christianity recognises the existence of the higher classes of ,intelligences under the general name of ,angels1 and teaches that they are ministering spirits1 sent forth to minister2#bih but what is their ministry1 what the nature of their work1 what their relationship to human beings1 all that was part of the instruction given in the ,lesser ,mysteries1 as the actual communication with them was enjoyed in the ,greater1 but in modern days these truths have sunk into the background1 except the little that is taught in the ,greek and ,roman communions4 ,for the ,protestant1 the ministry of angels is little more than a phrase4 ,in addition to all these1 man is himself a constant creator of invisible beings1 for the vibrations of his thoughts and desires create forms of subtle matter the only life of which is the thought or the desire which ensouls them2 he thus creates an army of invisible servants1 who range through the invisible worlds seeking to do his will4 ,yet1 again1 there are in these worlds human helpers1 who work there in their subtle bodies while their physical bodies are sleeping1 whose attentive ear may catch a cry for help4 ,and to crown all1 there is the ever-present1 ever-conscious ,life of ,god ,himself1 potent and responsive at every point of ,his realm1 of ,him without whose knowledge not a sparrow falleth to the ground1#bii not a dumb creature thrills in joy or pain1 not a child laughs or sobs--that all-pervading1 all-embracing1 all-sustaining ,life and ,love1 in which we live and move4#cjj ,as nought that can give pleasure or pain can touch the human body without the sensory nerves carrying the message of its impact to the brain-centres1 and as there thrills down from those centres through the motor nerves the answer that welcomes or repels1 so does every vibration in the universe1 which is ,his body1 touch the consciousness of ,god1 and draw thence responsive action4 ,nerve-cells1 nerve-threads1 and muscular fibres may be the agents of feeling and moving1 but it is the man that feels and acts2 so may myriads of ,intelligences be the agents1 but it is ,god who knows and answers4 ,nothing can be so small as not to affect that delicate omnipresent consciousness1 nothing so vast as to transcend it4 ,we are so limited that the very idea of such an all-embracing consciousness staggers and confounds us2 yet perhaps a gnat might be as hard bestead if he tried to measure the consciousness of ,pythagoras4 ,professor ,huxley1 in a remarkable passage1 has imagined the possibility of the existence of beings rising higher and higher in intelligence1 the consciousness ever expanding1 and the reaching of a stage as much above the human as the human is above that of the blackbeetle4#cja ,that is not a flight of the scientific imagination1 but a description of a fact4 ,there is a ,being whose consciousness is present at every point of ,his universe1 and therefore can be affected from any point4 ,that consciousness is not only vast in its field1 but inconceivably acute1 not diminished in delicate capacity to respond because it stretches its vast area in every direction1 but is more responsive than a more limited consciousness1 more perfect in understanding than the more restricted4 ,so far from it being the case that the more exalted the ,being the more difficult would it be to reach ,his consciousness1 the very reverse is true4 ,the more exalted the ,being1 the more easily is ,his consciousness affected4 ,now this all-pervading ,life is everywhere utilising as channels all the embodied lives to which ,he has given birth1 and any one of them may be used as an agent of that all-conscious ,will4 ,in order that that ,will may express itself in the outer world1 a means of expression must be found1 and these beings1 in proportion to their receptivity1 offer the necessary channels1 and become the intermediary workers between one point of the kosmos and another4 ,they act as the motor nerves of ,his body1 and bring about the required action4 ,let us now take the classes into which we have divided prayers1 and see the methods by which they will be answered4 ,when a man utters a prayer of ,class ,a there are several means by which his prayer may be answered4 ,such a man is simple in his nature1 with a conception of ,god natural1 inevitable1 at the stage of evolution in which he is2 he regards ,him as the supplier of his own needs1 in close and immediate touch with his daily necessities1 and he turns to ,him for his daily bread as naturally as a child turns to his father or mother4 ,a typical instance of this is the case of ,george ,mueller1 of ,bristol1 before he was known to the world as a philanthropist1 when he was beginning his charitable work1 and was without friends or money4 ,he prayed for food for the children who had no resource save his bounty1 and money always came sufficient for the immediate needs4 ,what had happened8 ,his prayer was a strong1 energetic desire1 and that desire creates a form1 of which it is the life and directing energy4 ,that vibrating1 living creature has but one idea1 the idea that ensouls it--help is wanted1 food is wanted2 and it ranges the subtle world1 seeking4 ,a charitable man desires to give help to the needy1 is seeking opportunity to give4 ,as the magnet to soft iron1 so is such a person to the desire-form1 and it is attracted to him4 ,it rouses in his brain vibrations identical with its own--,george ,mueller1 his orphanage1 its needs--and he sees the outlet for his charitable impulse1 draws a cheque1 and sends it4 ,quite naturally1 ,george ,mueller would say that ,god put it into the heart of such a one to give the needed help4 ,in the deepest sense of the words that is true1 since there is no life1 no energy1 in ,his universe that does not come from ,god2 but the intermediate agency1 according to the divine laws1 is the desire-form created by the prayer4 ,the result could be obtained equally well by a deliberate exercise of the will1 without any prayer1 by a person who understood the mechanism concerned1 and the way to put it in motion4 ,such a man would think clearly of what he needed1 would draw to him the kind of subtle matter best suited to his purpose to clothe the thought1 and by a deliberate exercise of his will would either send it to a definite person to represent his need1 or to range his neighbourhood and be attracted by a charitably disposed person4 ,there is here no prayer1 but a conscious exercise of will and knowledge4 ,in the case of most people1 however1 ignorant of the forces of the invisible worlds and unaccustomed to exercise their wills1 the concentration of mind and the earnest desire which are necessary for successful action are far more easily reached by prayer than by a deliberate mental effort to put forth their own strength4 ,they would doubt their own power1 even if they understood the theory1 and doubt is fatal to the exercise of the will4 ,that the person who prays does not understand the machinery he sets going in no wise affects the result4 ,a child who stretches out his hand and grasps an object need not understand anything of the working of the muscles1 nor of the electrical and chemical changes set up by the movement in muscles and nerves1 nor need he elaborately calculate the distance of the object by measuring the angle made by the optic axes2 he wills to take hold of the thing he wants1 and the apparatus of his body obeys his will though he does not even know of its existence4 ,so is it with the man who prays1 unknowing of the creative force of his thought1 of the living creature he has sent out to do his bidding4 ,he acts as unconsciously as the child1 and like the child grasps what he wants4 ,in both cases ,god is equally the primal ,agent1 all power being from ,him2 in both cases the actual work is done by the apparatus provided by ,his laws4 ,but this is not the only way in which prayers of this class are answered4 ,some one temporarily out of the physical body and at work in the invisible worlds1 or a passing ,angel1 may hear the cry for help1 and may then put the thought of sending the required aid into the brain of some charitable person4 ,the thought of so-and-so came into my head this morning1 such a person will say4 ,i daresay a cheque would be useful to him4 ,very many prayers are answered in this way1 the link between the need and the supply being some invisible ,intelligence4 ,herein is part of the ministry of the lower ,angels1 and they will thus supply personal necessities1 as well as bring aid to charitable undertakings4 ,the failure of prayers of this class is due to another hidden cause4 ,every man has contracted debts which have to be paid2 his wrong thoughts1 wrong desires1 and wrong actions have built up obstacles in his way1 and sometimes even hem him in as the walls of a prison-house4 ,a debt of wrong is discharged by a payment of suffering2 a man must bear the consequences of the wrongs he has wrought4 ,a man condemned to die of starvation by his own wrong-doing in the past1 may hurl his prayers against that destiny in vain4 ,the desire-form he creates will seek but will not find2 it will be met and thrown back by the current of past wrong4 ,here1 as everywhere1 we are living in a realm of law1 and forces may be modified or entirely frustrated by the play of other forces with which they come into contact4 ,two exactly similar forces might be applied to two exactly similar balls2 in one case1 no other force might be applied to the ball1 and it might strike the mark aimed at2 in the other1 a second force might strike the ball and send it entirely out of its course4 ,and so with two similar prayers2 one may go on its way unopposed and effect its object2 the other may be flung aside by the far stronger force of a past wrong4 ,one prayer is answered1 the other unanswered2 but in both cases the result is by law4 ,let us consider ,class ,b4 ,prayers for help in moral and intellectual difficulties have a double result2 they act directly to attract help1 and they react on the person who prays4 ,they draw the attention of the ,angels1 of the disciples working outside the body1 who are ever seeking to help the bewildered mind1 and counsel1 encouragement1 illumination1 are thrown into the brain-consciousness1 thus giving the answer to prayer in the most direct way4 ,and he kneeled down and prayed 444 and there appeared an ,angel unto ,him from heaven1 strengthening ,him4#cjb ,ideas are suggested which clear away an intellectual difficulty1 or throw light on an obscure moral problem1 or the sweetest comfort is poured into the distressed heart1 soothing its perturbations and calming its anxieties4 ,and truly if no ,angel were passing that way1 the cry of the distressed would reach the ,hidden ,heart of ,heaven1 and a messenger would be sent to carry comfort1 some ,angel1 ever ready to fly swiftly on feeling the impulse1 bearing the divine will to help4 ,there is also what is sometimes called a subjective answer to such prayers1 the re-action of the prayer on the utterer4 ,his prayer places his heart and mind in the receptive attitude1 and this stills the lower nature1 and thus allows the strength and illuminative power of the higher to stream into it unchecked4 ,the currents of energy which normally flow downwards1 or outwards1 from the ,inner ,man1 are1 as a rule1 directed to the external world1 and are utilised in the ordinary affairs of life by the brain-consciousness1 for the carrying on of its daily activities4 ,but when this brain-consciousness turns away from the outer world1 and shutting its outward-going doors1 directs its gaze inwards2 when it deliberately closes itself to the outer and opens itself to the inner2 then it becomes a vessel able to receive and to hold1 instead of a mere conduit-pipe between the interior and exterior worlds4 ,in the silence obtained by the cessation of the noises of external activities1 the still small voice of the ,spirit can make itself heard1 and the concentrated attention of the expectant mind enables it to catch the soft whisper of the ,inner ,self4 ,even more markedly does help come from without and from within1 when the prayer is for spiritual enlightenment1 for spiritual growth4 ,not only do all helpers1 angelic and human1 most eagerly seek to forward spiritual progress1 seizing on every opportunity offered by the upward-aspiring soul2 but the longing for such growth liberates energy of a high kind1 the spiritual longing calling forth an answer from the spiritual realm4 ,once more the law of sympathetic vibrations asserts itself1 and the note of lofty aspiration is answered by a note of its own order1 by a liberation of energy of its own kind1 by a vibration synchronous with itself4 ,the divine ,life is ever pressing from above against the limits that bind it1 and when the upward-rising force strikes against those limits from below1 the separating wall is broken through1 and the divine ,life floods the ,soul4 ,when a man feels that inflow of spiritual life1 he cries3 ,my prayer has been answered1 and ,god has sent down ,his ,spirit into my heart4 ,truly so2 yet he rarely understands that that ,spirit is ever seeking entrance1 but that coming to ,his own1 ,his own receive ,him not4#cjc ,behold1 ,i stand at the door1 and knock3 if any man hear my voice1 and open the door1 ,i will come in to him4#cjd ,the general principle with regard to all prayers of this class is that just in proportion to the submergence of the personality and the intensity of the upward aspiration will be the answer from the wider life within and without us4 ,we separate ourselves4 ,if we cease the separation and make ourselves one with the greater1 we find that light and life and strength flow into us4 ,when the separate will is turned away from its own objects and set to serve the divine purpose1 then the strength of the ,divine pours into it4 ,as a man swims against the stream1 he makes slow progress2 but with it1 he is carried on by all the force of the current4 ,in every department of ,nature the divine energies are working1 and everything that a man does he does by means of the energies that are working in the line along which he desires to do2 his greatest achievements are wrought1 not by his own energies1 but by the skill with which he selects and combines the forces that aid him1 and neutralises those that oppose him by those that are favourable4 ,forces that would whirl us away as straws in the wind become our most effective servants when we work with them4 ,is it then any wonder that in prayer1 as in everything else1 the divine energies become associated with the man who1 by his prayer1 seeks to work as part of the ,divine8 ,this highest form of prayer in ,class ,b merges almost imperceptibly into ,class ,c1 where prayer loses its petitionary character1 and becomes either a meditation on1 or a worship of1 ,god4 ,meditation is the steady quiet fixing of the mind on ,god1 whereby the lower mind is stilled and presently left vacant1 so that the ,spirit1 escaping from it1 rises into contemplation of the divine ,perfection1 and reflects within himself the divine ,image4 ,meditation is silent or unuttered prayer1 or as ,plato expressed it3 'the ardent turning of the ,soul towards the ,divine2 not to ask any particular good 7as in the common meaning of prayer71 but for good itself1 for the ,universal ,supreme ,good4'#cje ,this is the prayer that1 by thus liberating the ,spirit1 is the means of union between man and ,god4 ,by the working of the laws of thought a man becomes that which he thinks1 and when he meditates on the divine perfections he gradually reproduces in himself that on which his mind is fixed4 ,such a mind1 shaped to the higher and not the lower1 cannot bind the ,spirit1 and the freed ,spirit leaping upward to his source1 prayer is lost in union and separateness is left behind4 ,worship also1 the rapt adoration from which all petition is absent1 and which seeks to pour itself forth in sheer love of the ,perfect1 dimly sensed1 is a means--the easiest means--of union with ,god4 ,in this the consciousness1 limited by the brain1 contemplates in mute exstasy the ,image it creates of ,him whom it knows to be beyond imagining1 and oft1 rapt by the intensity of his love beyond the limits of the intellect1 the man as a free ,spirit soars upwards into realms where these limits are transcended1 and feels and knows far more than on his return he can tell in words or clothe in form4 ,thus the ,mystic gazes on the ,beatific ,vision2 thus the ,sage rests in the calm of the ,wisdom that is beyond knowledge2 thus the ,saint reaches the purity wherein ,god is seen4 ,such prayer irradiates the worshipper1 and from the mount of such high communion descending to the plains of earth1 the very face of flesh shines with supernal glory1 translucent to the flame that burns within4 ,happy they who know the reality which no words may convey to those who know it not4 ,those whose eyes have seen the ,king in ,his beauty#cjf will remember1 and they will understand4 ,when prayer is thus understood1 its perennial necessity for all who believe in religion will be patent1 and we see why its practice has been so much advocated by all who study the higher life4 ,for the student of the ,lesser ,mysteries prayer should be of the kinds grouped under ,class ,b1 and he should endeavour to rise to the pure meditation and worship of the last class1 eschewing altogether the lower kinds4 ,for him the teaching of ,iamblichus on this subject is useful4 ,iamblichus says that prayers produce an indissoluble and sacred communion with the ,gods1 and then proceeds to give some interesting details on prayer1 as considered by the practical ,occultist4 ,for this is of itself a thing worthy to be known1 and renders more perfect the science concerning the ,gods4 ,i say1 therefore1 that the first species of prayer is ,collective2 and that it is also the leader of contact with1 and a knowledge of1 divinity4 ,the second species is the bond of concordant ,communion1 calling forth1 prior to the energy of speech1 the gifts imparted by the ,gods1 and perfecting the whole of our operations prior to our intellectual conceptions4 ,and the third and most perfect species of prayer is the seal of ineffable ,union with the divinities1 in whom it establishes all the power and authority of prayer2 and thus causes the soul to repose in the ,gods1 as in a never failing port4 ,but from these three terms1 in which all the divine measures are contained1 suppliant adoration not only conciliates to us the friendship of the ,gods1 but supernally extends to us three fruits1 being as it were three ,hesperian apples of gold4 ,the first of these pertains to illumination2 the second to a communion of operation2 but through the energy of the third we receive a perfect plenitude of divine fire4444 ,no operation1 however1 in sacred concerns1 can succeed without the intervention of prayer4 ,lastly1 the continual exercise of prayer nourishes the vigour of our intellect1 and renders the receptacle of the soul far more capacious for the communications of the ,gods4 ,it likewise is the divine key1 which opens to men the penetralia of the ,gods2 accustoms us to the splendid rivers of supernal light2 in a short time perfects our inmost recesses1 and disposes them for the ineffable embrace and contact of the ,gods2 and does not desist till it raises us to the summit of all4 ,it also gradually and silently draws upward the manners of our soul1 by divesting them of everything foreign to a divine nature1 and clothes us with the perfections of the ,gods4 ,besides this1 it produces an indissoluble communion and friendship with divinity1 nourishes a divine love1 and inflames the divine part of the soul4 ,whatever is of an opposing and contrary nature in the soul1 it expiates and purifies2 expels whatever is prone to generation and retains anything of the dregs of mortality in its ethereal and splendid spirit2 perfects a good hope and faith concerning the reception of divine light2 and in one word1 renders those by whom it is employed the familiars and domestics of the ,gods4#cjg ,out of such study and practice one inevitable result arises1 as a man begins to understand1 and as the wider range of human life unfolds before him4 ,he sees that by knowledge his strength is much increased1 that there are forces around him that he can understand and control1 and that in proportion to his knowledge is his power4 ,then he learns that ,divinity lies hidden within himself1 and that nothing that is fleeting can satisfy that ,god within2 that only union with the ,one1 the ,perfect1 can still his cravings4 ,then there gradually arises within him the will to set himself at one with the ,divine2 he ceases to vehemently seek to change circumstances1 and to throw fresh causes into the stream of effects4 ,he recognises himself as an agent rather than an actor1 a channel rather than a source1 a servant rather than a master1 and seeks to discover the divine purposes and to work in harmony therewith4 ,when a man has reached that point1 he has risen above all prayer1 save that which is meditation and worship2 he has nothing to ask for1 in this world or in any other2 he remains in a steadfast serenity1 seeking but to serve ,god4 ,that is the state of ,sonship1 where the will of the ,son is one with the will of the ,father1 where the one calm surrender is made1 ,lo1 ,i come to do ,thy will1 ,o ,god4 ,i am content to do it2 yea1 ,thy law is within my heart4#cjh ,then all prayer is seen to be unnecessary2 all asking is felt as an impertinence2 nothing can be longed for that is not already in the purposes of that ,will1 and all will be brought into active manifestation as the agents of that ,will perfect themselves in the work4 ,,chapter ,,xi4 ,,the ,,forgiveness ,,of ,,sins4 ,i believe in 444 the forgiveness of sins4 ,i acknowledge one baptism for the remission of sins4 ,the words fall facilely from the lips of worshippers in every ,christian church throughout the world1 as they repeat the familiar creeds called those of the ,apostles and the ,nicene4 ,among the sayings of ,jesus the words frequently recur3 ,thy sins are forgiven thee1 and it is noteworthy that this phrase constantly accompanies the exercise of ,his healing powers1 the release from physical and moral disease being thus marked as simultaneous4 ,in fact1 on one occasion ,he pointed to the healing of a palsy-stricken man as a sign that he had a right to declare to a man that his sins were forgiven4#cji ,so also of one woman it was said3 ,her sins1 which are many1 are forgiven1 for she loved much4#caj ,in the famous ,gnostic treatise1 the ,pistis ,sophia1 the very purpose of the ,mysteries is said to be the remission of sins4 ,should they have been sinners1 should they have been in all the sins and all the iniquities of the world1 of which ,i have spoken unto you1 nevertheless if they turn themselves and repent1 and have made the renunciation which ,i have just described unto you1 give ye unto them the mysteries of the kingdom of light2 hide them not from them at all4 ,it is because of sin that ,i have brought these mysteries into the world1 for the remission of all the sins which they have committed from the beginning4 ,wherefore have ,i said unto you aforetime1 ',i came not to call the righteous4' ,now1 therefore1 ,i have brought the mysteries1 that the sins of all men may be remitted1 and they be brought into the kingdom of light4 ,for these mysteries are the boon of the first mystery of the destruction of the sins and iniquities of all sinners4#caa ,in these ,mysteries1 the remission of sin is by baptism1 as in the acknowledgment in the ,nicene ,creed4 ,jesus says3 ,hearken1 again1 that ,i may tell you the word in truth1 of what type is the mystery of baptism which remitteth sins4444 ,when a man receiveth the mysteries of the baptisms1 those mysteries become a mighty fire1 exceedingly fierce1 wise1 which burneth up all sins2 they enter into the soul occultly1 and devour all the sins which the spiritual counterfeit hath implanted in it4 ,and after describing further the process of purification1 ,jesus adds3 ,this is the way in which the mysteries of the baptisms remit sins and every iniquity4#cab ,in one form or another the forgiveness of sins appears in most1 if not in all1 religions2 and wherever this consensus of opinion is found1 we may safely conclude1 according to the principle already laid down1 that some fact in nature underlies it4 ,moreover1 there is a response in human nature to this idea that sins are forgiven2 we notice that people suffer under a consciousness of wrong-doing1 and that when they shake themselves clear of their past1 and free themselves from the shackling fetters of remorse1 they go forward with glad heart and sunlit eyes1 though erstwhile enclouded by darkness4 ,they feel as though a burden were lifted off them1 a clog removed4 ,the sense of sin has disappeared1 and with it the gnawing pain4 ,they know the springtime of the soul1 the word of power which makes all things new4 ,a song of gratitude wells up as the natural outburst of the heart1 the time for the singing of birds is come1 there is joy among the ,angels4 ,this not uncommon experience is one that becomes puzzling1 when the person experiencing it1 or seeing it in another1 begins to ask himself what has really taken place1 what has brought about the change in consciousness1 the effects of which are so manifest4 ,modern thinkers1 who have thoroughly assimilated the idea of changeless laws underlying all phenomena1 and who have studied the workings of these laws1 are at first apt to reject any and every theory of the forgiveness of sins as being inconsistent with that fundamental truth1 just as the scientist1 penetrated with the idea of the inviolability of law1 repels all thought which is inconsistent with it4 ,and both are right in founding themselves on the unfaltering working of law1 for law is but the expression of the divine ,nature1 in which there is no variableness1 neither shadow of turning4 ,any view of the forgiveness of sins that we may adopt must not clash with this fundamental idea1 as necessary to ethical as to physical science4 ,the bottom would fall out of everything if we could not rest securely in the everlasting arms of the ,good ,law4 ,but in pursuing our investigations1 we are struck with the fact that the very ,teachers who are most insistent on the changeless working of law are also those who emphatically proclaim the forgiveness of sins4 ,at one time ,jesus is saying3 ,that every idle word that men shall speak1 they shall give account thereof in the day of judgment1#cac and at another3 ,son1 be of good cheer1 thy sins be forgiven thee4#cad ,so in the ,bhagavad ,gita we read constantly of the bonds of action1 that the world is bound by action1#cae and that a man recovereth the characteristics of his former body2#caf and yet it is said that even if the most sinful worship me1 with undivided heart1 he1 too1 must be accounted righteous4#cag ,it would seem1 then1 that whatever may have been intended in the world's ,scriptures by the phrase1 the forgiveness of sins1 it was not thought1 by ,those who best know the law1 to clash with the inviolable sequence of cause and effect4 ,if we examine even the crudest idea of the forgiveness of sins prevalent in our own day1 we find that the believer in it does not mean that the forgiven sinner is to escape from the consequences of his sin in this world2 the drunkard1 whose sins are forgiven on his repentance1 is still seen to suffer from shaken nerves1 impaired digestion1 and the lack of confidence shown towards him by his fellow-men4 ,the statements made as to forgiveness1 when they are examined1 are ultimately found to refer to the relations between the repentant sinner and ,god1 and to the post-mortem penalties attached to unforgiven sin in the creed of the speaker1 and not to any escape from the mundane consequences of sin4 ,the loss of belief in reincarnation1 and of a sane view as to the continuity of life1 whether it were spent in this or in the next two worlds1#cah brought with it various incongruities and indefensible assertions1 among them the blasphemous and terrible idea of the eternal torture of the human soul for sins committed during the brief span of one life spent on earth4 ,in order to escape from this nightmare1 theologians posited a forgiveness which should release the sinner from this dread imprisonment in an eternal hell4 ,it did not1 and was never supposed to1 set him free in this world from the natural consequences of his ill-doings1 nor--except in modern ,protestant communities--was it held to deliver him from prolonged purgatorial sufferings1 the direct results of sin1 after the death of the physical body4 ,the law had its course1 both in this world and in purgatory1 and in each world sorrow followed on the heels of sin1 even as the wheels follow the ox4 ,it was but eternal torture--which existed only in the clouded imagination of the believer--that was escaped by the forgiveness of sins2 and we may perhaps go so far as to suggest that the dogmatist1 having postulated an eternal hell as the monstrous result of transient errors1 felt compelled to provide a way of escape from an incredible and unjust fate1 and therefore further postulated an incredible and unjust forgiveness4 ,schemes that are elaborated by human speculation1 without regard to the facts of life1 are apt to land the speculator in thought-morasses1 whence he can only extricate himself by blundering through the mire in an opposite direction4 ,a superfluous eternal hell was balanced by a superfluous forgiveness1 and thus the uneven scales of justice were again rendered level4 ,leaving these aberrations of the unenlightened1 let us return into the realm of fact and right reason4 ,when a man has committed an evil action he has attached himself to a sorrow1 for sorrow is ever the plant that springs from the seed of sin4 ,it may be said1 even more accurately1 that sin and sorrow are but the two sides of one act1 not two separate events4 ,as every object has two sides1 one of which is behind1 out of sight1 when the other is in front1 in sight1 so every act has two sides1 which cannot both be seen at once in the physical world4 ,in other worlds1 good and happiness1 evil and sorrow1 are seen as the two sides of the same thing4 ,this is what is called karma--a convenient and now widely-used term1 originally ,samskrit1 expressing this connection or identity1 literally meaning action--and the suffering is therefore called the karmic result of the wrong4 ,the result1 the other side1 may not follow immediately1 may not even accrue during the present incarnation1 but sooner or later it will appear and clasp the sinner with its arms of pain4 ,now a result in the physical world1 an effect experienced through our physical consciousness1 is the final outcome of a cause set going in the past2 it is the ripened fruit2 in it a particular force becomes manifest and exhausts itself4 ,that force has been working outwards1 and its effects are already over in the mind ere it appears in the body4 ,its bodily manifestation1 its appearance1 in the physical world1 is the sign of the completion of its course4#cai ,if at such a moment the sinner1 having exhausted the karma of his sin1 comes into contact with a ,sage who can see the past and the present1 the invisible and the visible1 such a ,sage may discern the ending of the particular karma1 and1 the sentence being completed1 may declare the captive free4 ,such an instance seems to be given in the story of the man sick of the palsy1 already alluded to1 a case typical of many4 ,a physical ailment is the last expression of a past ill-doing2 the mental and moral outworking is completed1 and the sufferer is brought--by the agency of some ,angel1 as an administrator of the law--into the presence of ,one able to relieve physical disease by the exertion of a higher energy4 ,first1 the ,initiate declares that the man's sins are forgiven1 and then justifies his insight by the authoritative word1 ,arise1 take up thy bed1 and go unto thine house4 ,had no such enlightened ,one been there1 the disease would have passed away under the restoring touch of nature1 under a force applied by the invisible angelic ,intelligences1 who carry out in this world the workings of karmic law2 when a greater ,one is acting1 this force is of more swiftly compelling power1 and the physical vibrations are at once attuned to the harmony that is health4 ,all such forgiveness of sins may be termed declaratory2 the karma is exhausted1 and a knower of karma declares the fact4 ,the assurance brings a relief to the mind that is akin to the relief experienced by a prisoner when the order for his release is given1 that order being as much a part of the law as the original sentence2 but the relief of the man who thus learns of the exhaustion of an evil karma is keener1 because he cannot himself tell the term of its action4 ,it is noticeable that these declarations of forgiveness are constantly coupled with the statement that the sufferer showed faith1 and that without this nothing could be done2 i4e41 the real agent in the ending of this karma is the sinner himself4 ,in the case of the woman that was a sinner1 the two declarations are coupled3 ,thy sins are forgiven4444 ,thy faith hath saved thee2 go in peace4#cbj ,this faith is the up-welling in man of his own divine essence1 seeking the divine ocean of like essence1 and when this breaks through the lower nature that holds it in--as the water-spring breaks through the encumbering earth-clods--the power thus liberated works on the whole nature1 bringing it into harmony with itself4 ,the man only becomes conscious of this as the karmic crust of evil is broken up by its force1 and that glad consciousness of a power within himself hitherto unknown1 asserting itself as soon as the evil karma is exhausted1 is a large factor in the joy1 relief1 and new strength that follow on the feeling that sin is forgiven1 that its results are past4 ,and this brings us to the heart of the subject--the changes that go on in a man's inner nature1 unrecognised by that part of his consciousness which works within the limits of his brain1 until they suddenly assert themselves within those limits1 coming apparently from nowhere1 bursting forth from the blue1 pouring from an unknown source4 ,what wonder that a man1 bewildered by their downrush--knowing nothing of the mysteries of his own nature1 nothing of the inner ,god that is verily himself--imagines that to be from without which is really from within1 and1 unconscious of his own ,divinity1 thinks only of ,divinities in the world external to himself4 ,and this misconception is the more easy1 because the final touch1 the vibration that breaks the imprisoning shell1 is often the answer from the ,divinity within another man1 or within some superhuman being1 responding to the insistent cry from the imprisoned ,divinity within himself2 he oft-times recognises the brotherly aid1 while not recognising that he himself1 the cry from his inner nature1 called it forth4 ,as an explanation from a wiser than ourselves may make an intellectual difficulty clear to our mind1 though it is our own mind that1 thus aided1 grasps the solution2 as an encouraging word from one purer than ourselves may nerve us to a moral effort that we should have thought beyond our power1 though it is our own strength that makes it2 so may a loftier ,spirit than our own1 one more conscious of its ,divinity1 aid us to put forth our own divine energy1 though it is that very putting forth that lifts us to a higher plane4 ,we are all bound by ties of brotherly help to those above us as to those below us1 and why should we1 who so constantly find ourselves able to help in their development souls less advanced than ourselves1 hesitate to admit that we can receive similar help from ,those far above us1 and that our progress may be rendered much swifter by ,their aid8 ,now among the changes that go on in a man's inner nature1 unknown to his lower consciousness1 are those that have to do with the putting forth of his will4 ,the ,ego1 glancing backward over his past1 balancing up its results1 suffering under its mistakes1 determines on a change of attitude1 on a change of activity4 ,while his lower vehicle is still1 under his former impulses1 plunging along lines of action that bring it into sharp collisions with the law1 the ,ego determines on an opposite course of conduct4 ,hitherto he has turned his face longingly to the animal1 the pleasures of the lower world have held him fast enchained4 ,now he turns his face to the true goal of evolution1 and determines to work for loftier joys4 ,he sees that the whole world is evolving1 and that if he sets himself against that mighty current it clashes him aside1 bruising him sorely in the process2 he sees that if he sets himself with it1 it will bear him onwards on its bosom and land him in the desired haven4 ,he then resolves to change his life1 he turns determinedly on his steps1 he faces the other way4 ,the first result of the effort to turn his lower nature into the changed course1 is much distress and disturbance4 ,the habits formed under the impacts of the old views resist stubbornly the impulses flowing from the new1 and a bitter conflict arises4 ,gradually the consciousness working in the brain accepts the decision made on higher planes1 and then becomes conscious of sin by this very recognition of the law4 ,the sense of error deepens1 remorse preys on the mind2 spasmodic efforts are made towards improvement1 and1 frustrated by old habits1 repeatedly fail1 till the man1 overwhelmed by grief for the past1 despair of the present1 is plunged into hopeless gloom4 ,at last1 the ever-increasing suffering wrings from the ,ego a cry for help1 answered from the inner depths of his own nature1 from the ,god within as well as around him1 the ,life of his life4 ,he turns from the lower nature that is thwarting him to the higher which is his innermost being1 from the separated self that tortures him to the ,one ,self that is the ,heart of all4 ,but this change of front means that he turns his face from the darkness1 that he turns his face to the light4 ,the light was always there1 but his back was towards it2 now he sees the sun1 and its radiance cheers his eyes1 and overfloods his being with delight4 ,his heart was closed2 it is now flung open1 and the ocean of life flows in1 in full tide1 suffusing him with joy4 ,wave after wave of new life uplifts him1 and the gladness of the dawn surrounds him4 ,he sees his past as past1 because his will is set to follow a higher path1 and he recks little of the suffering that the past may bequeath to him1 since he knows he will not hand on such bitter legacy from his present4 ,this sense of peace1 of joy1 of freedom1 is the feeling spoken of as the result of the forgiveness of sins4 ,the obstacles set up by the lower nature between the ,god within and the ,god without are swept away1 and that nature scarce recognises that the change is in itself and not in the ,oversoul4 ,as a child1 having thrust away the mother's guiding hand and hidden its face against the wall1 may fancy itself alone and forgotten1 until1 turning with a cry1 it finds around it the protecting mother-arms that were never but a handsbreadth away2 so does man in his wilfulness push away the shielding arms of the divine ,mother of the worlds1 only to find1 when he turns back his face1 that he has never been outside their protecting shelter1 and that wherever he may wander that guarding love is round him still4 ,the key to this change in the man1 that brings about forgiveness1 is given in the verse of the ,bhagavad-,gita already partly quoted3 ,even if the most sinful worship me1 with undivided heart1 he too must be accounted righteous1 for he hath rightly resolved4 ,on that right resolution follows the inevitable result3 ,speedily he becometh dutiful and goeth to peace4#cba ,the essence of sin lies in setting the will of the part against the will of the whole1 the human against the ,divine4 ,when this is changed1 when the ,ego puts his separate will into union with the will that works for evolution1 then1 in the world where to will is to do1 in the world where effects are seen as present in causes1 the man is accounted righteous2 the effects on the lower planes must inevitably follow2 speedily he becometh dutiful in action1 having already become dutiful in will4 ,here we judge by actions1 the dead leaves of the past2 there they judge by wills1 the germinating seeds of the future4 ,hence the ,christ ever says to men in the lower world3 ,judge not4#cbb ,even after the new direction has been definitely followed1 and has become the normal habit of the life1 there come times of failure1 alluded to in the ,pistis ,sophia1 when ,jesus is asked whether a man may be again admitted to the ,mysteries1 after he has fallen away1 if he again repents4 ,the answer of ,jesus is in the affirmative1 but he states that a time comes when re-admission is beyond the power of any save of the highest ,mystery1 who pardons ever4 ,amen1 amen1 ,i say unto you1 whosoever shall receive the mysteries of the first mystery1 and then shall turn back and transgress twelve times even1 and then should again repent twelve times1 offering prayer in the mystery of the first mystery1 he shall be forgiven4 ,but if he should transgress after twelve times1 should he turn back and transgress1 it shall not be remitted unto him for ever1 so that he may turn again unto his mystery1 whatever it be4 ,for him there is no means of repentance unless he have received the mysteries of that ineffable1 which hath compassion at all times and remitteth sins for ever and ever4#cbc ,these restorations after failure1 in which sin is remitted1 meet us in human life1 especially in the higher phases of evolution4 ,a man is offered an opportunity1 which1 taken1 would open up to him new possibilities of growth4 ,he fails to grasp it1 and falls away from the position he had gained that made the further opportunity possible4 ,for him1 for the time1 further progress is blocked2 he must turn all his efforts wearily to retread the ground he had already trodden1 and to regain and make sure his footing on the place from which he had slipped4 ,only when this is accomplished will he hear the gentle ,voice that tells him that the past is out-worn1 the weakness turned to strength1 and that the gateway is again open for his passage4 ,here again the forgiveness is but the declaration by a proper authority of the true state of affairs1 the opening of the gate to the competent1 its closure to the incompetent4 ,where there had been failure1 with its accompanying suffering1 this declaration would be felt as a baptism for the remission of sins1 re-admitting the aspirant to a privilege lost by his own act2 this would certainly give rise to feelings of joy and peace1 to a relief from the burden of sorrow1 to a feeling that the clog of the past had at last fallen from the feet4 ,remains one truth that should never be forgotten3 that we are living in an ocean of light1 of love1 of bliss1 that surrounds us at all times1 the ,life of ,god4 ,as the sun floods the earth with his radiance so does that ,life enlighten all1 only that ,sun of the world never sets to any part of it4 ,we shut this light out of our consciousness by our selfishness1 our heartlessness1 our impurity1 our intolerance1 but it shines on us ever the same1 bathing us on every side1 pressing against our self-built walls with gentle1 strong persistence4 ,when the soul throws down these excluding walls1 the light flows in1 and the soul finds itself flooded with sunshine1 breathing the blissful air of heaven4 ,for the ,son of man is in heaven1 though he know it not1 and its breezes fan his brow if he bares it to their breaths4 ,god ever respects man's individuality1 and will not enter his consciousness until that consciousness opens to give welcome2 ,behold ,i stand at the door and knock#cbd is the attitude of every spiritual ,intelligence towards the evolving human soul2 not in lack of sympathy is rooted that waiting for the open door1 but in deepest wisdom4 ,man is not to be compelled2 he is to be free4 ,he is not a slave1 but a ,god in the making1 and the growth cannot be forced1 but must be willed from within4 ,only when the will consents1 as ,giordano ,bruno teaches1 will ,god influence man1 though ,he be everywhere present1 and ready to come to the aid of whosoever turns to ,him through the act of the intelligence1 and who unreservedly presents himself with the affection of the will4#cbe ,the divine potency which is all in all does not proffer or withhold1 except through assimilation or rejection by oneself4#cbf ,it is taken in quickly1 as the solar light1 without hesitation1 and makes itself present to whoever turns himself to it and opens himself to it 444 the windows are opened1 but the sun enters in a moment1 so does it happen similarly in this case4#cbg ,the sense of forgiveness1 then1 is the feeling which fills the heart with joy when the will is tuned to harmony with the ,divine1 when1 the soul having opened its windows1 the sunshine of love and light and bliss pours in1 when the part feels its oneness with the whole1 and the ,one ,life thrills each vein4 ,this is the noble truth that gives vitality to even the crudest presentation of the forgiveness of sins1 and that makes it often1 despite its intellectual incompleteness1 an inspirer to pure and spiritual living4 ,and this is the truth1 as seen in the ,lesser ,mysteries4 ,,chapter ,,xii4 ,,sacraments4 ,in all religions there exist certain ceremonials1 or rites1 which are regarded as of vital importance by the believers in the religion1 and which are held to confer certain benefits on those taking part in them4 ,the word ,sacrament1 or some equivalent term1 has been applied to these ceremonials1 and they all have the same character4 ,little exact exposition has been given as to their nature and meaning1 but this is another of the subjects explained of old in the ,lesser ,mysteries4 ,the peculiar characteristic of a ,sacrament resides in two of its properties4 ,first1 there is the exoteric ceremony1 which is a pictorial allegory1 a representation of something by actions and materials--not a verbal allegory1 a teaching given in words1 conveying a truth2 but an acted representation1 certain definite material things used in a particular way4 ,the object in choosing these materials1 and aimed at in the ceremonies by which their manipulation is accompanied1 is to represent1 as in a picture1 some truth which it is desired to impress upon the minds of the people present4 ,that is the first and obvious property of a ,sacrament1 differentiating it from other forms of worship and meditation4 ,it appeals to those who without this imagery would fail to catch a subtle truth1 and shows to them in a vivid and graphic form the truth which otherwise would escape them4 ,every ,sacrament1 when it is studied1 should be taken first from this standpoint1 that it is a pictorial allegory2 the essential things to be studied will therefore be3 the material objects which enter into the allegory1 the method in which they are employed1 and the meaning which the whole is intended to convey4 ,the second characteristic property of a ,sacrament belongs to the facts of the invisible worlds1 and is studied by occult science4 ,the person who officiates in the ,sacrament should possess this knowledge1 as much1 though not all1 of the operative power of the ,sacrament depends on the knowledge of the officiator4 ,a ,sacrament links the material world with the subtle and invisible regions to which that world is related2 it is a link between the visible and the invisible4 ,and it is not only a link between this world and other worlds1 but it is also a method by which the energies of the invisible world are transmuted into action in the physical2 an actual method of changing energies of one kind into energies of another1 as literally as in the galvanic cell chemical energies are changed into electrical4 ,the essence of all energies is one and the same1 whether in the visible or invisible worlds2 but the energies differ according to the grades of matter through which they manifest4 ,a ,sacrament serves as a kind of crucible in which spiritual alchemy takes place4 ,an energy placed in this crucible and subjected to certain manipulations comes forth different in expression4 ,thus an energy of a subtle kind1 belonging to one of the higher regions of the universe1 may be brought into direct relation with people living in the physical world1 and may be made to affect them in the physical world as well as in its own realm2 the ,sacrament forms the last bridge from the invisible to the visible1 and enables the energies to be directly applied to those who fulfil the necessary conditions and who take part in the ,sacrament4 ,the ,sacraments of the ,christian ,church lost much of their dignity and of the recognition of their occult power among those who separated from the ,roman ,catholic ,church at the time of the ,reformation4 ,the previous separation between the ,east and the ,west1 leaving the ,greek ,orthodox ,church on the one side and the ,roman ,church on the other1 in no way affected belief in the ,sacraments4 ,they remained in both great communities as the recognised links between the seen and the unseen1 and sanctified the life of the believer from cradle to grave4 ,the ,seven ,sacraments of ,christianity cover the whole of life1 from the welcome of ,baptism to the farewell of ,extreme ,unction4 ,they were established by ,occultists1 by men who knew the invisible worlds2 and the materials used1 the words spoken1 the signs made1 were all deliberately chosen and arranged with a view to bringing about certain results4 ,at the time of the ,reformation1 the seceding ,churches1 which threw off the yoke of ,rome1 were not led by ,occultists1 but by ordinary men of the world1 some good and some bad1 but all profoundly ignorant of the facts of the invisible worlds1 and conscious only of the outer shell of ,christianity1 its literal dogmas and exoteric worship4 ,the consequence of this was that the ,sacraments lost their supreme place in ,christian worship1 and in most ,protestant communities were reduced to two1 ,baptism and the ,eucharist4 ,the sacramental nature of the others was not explicitly denied in the most important of the seceding ,churches1 but the two were set apart from the five1 as of universal obligation1 of which every member of the ,church must partake in order to be recognised as a full member4 ,the general definition of a ,sacrament is given quite accurately1 save for the superfluous words1 ordained by ,christ ,himself1 in the ,catechism of the ,church of ,england1 and even these words might be retained if the mystic meaning be given to the word ,christ4 ,a ,sacrament is there said to be3 ,an outward and visible sign of an inward and spiritual grace given unto us1 ordained by ,christ ,himself1 as a means whereby we receive the same and a pledge to assure us thereof4 ,in this definition we find laid down the two distinguishing characteristics of a ,sacrament as given above4 ,the outward and visible sign is the pictorial allegory1 and the phrase1 the means whereby we receive the inward and spiritual grace covers the second property4 ,this last phrase should be carefully noted by those members of ,protestant ,churches who regard ,sacraments as mere external forms and outer ceremonies4 ,for it distinctly alleges that the ,sacrament is really a means whereby the grace is conveyed1 and thus implies that without it the grace does not pass in the same fashion from the spiritual to the physical world4 ,it is the distinct recognition of a ,sacrament in its second aspect1 as a means whereby spiritual powers are brought into activity on earth4 ,in order to understand a ,sacrament1 it is necessary that we should definitely recognise the existence of an occult1 or hidden1 side of ,nature2 this is spoken of as the life-side of ,nature1 the consciousness-side1 more accurately the mind in ,nature4 ,underlying all sacramental action there is the belief that the invisible world exercises a potent influence over the visible1 and to understand a ,sacrament we must understand something of the invisible ,intelligences who administer ,nature4 ,we have seen in studying the doctrine of the ,trinity that ,spirit is manifested as the triple ,self1 and that as the ,field for ,his manifestation there is ,matter1 the form-side of ,nature1 often regarded1 and rightly1 as ,nature herself4 ,we have to study both these aspects1 the side of life and that of form1 in order to understand a ,sacrament4 ,stretching between the ,trinity and humanity are many grades and hierarchies of invisible beings2 the highest of these are the seven ,spirits of ,god1 the seven ,fires1 or ,flames1 that are before the throne of ,god4#cbh ,each of these stands at the head of a vast host of ,intelligences1 all of whom share ,his nature and act under ,his direction2 these are themselves graded1 and are the ,thrones1 ,powers1 ,princes1 ,dominations1 ,archangels1 ,angels1 of whom mention is found in the writings of the ,christian ,fathers1 who were versed in the ,mysteries4 ,thus there are seven great hosts of these ,beings1 and they represent in their intelligence the divine ,mind in ,nature4 ,they are found in all regions1 and they ensoul the energies of ,nature4 ,from the standpoint of occultism there is no dead force and no dead matter4 ,force and matter alike are living and active1 and an energy or a group of energies is the veil of an ,intelligence1 of a ,consciousness1 who has that energy as his outer expression1 and the matter in which that energy moves yields a form which he guides or ensouls4 ,unless a man can thus look at ,nature all esoteric teaching must remain for him a sealed book4 ,without these angelic ,lives1 these countless invisible ,intelligences1 these ,consciousnesses which ensoul the force and matter#cbi which is ,nature1 ,nature herself would not only remain unintelligible1 but she would be out of relation alike to the divine ,life that moves within and around her1 and to the human lives that are developing in her midst4 ,these innumerable ,angels link the worlds together2 they are themselves evolving while helping the evolution of beings lower than themselves1 and a new light is shed on evolution when we see that men form grades in these hierarchies of intelligent beings4 ,these angels are the sons of ,god of an earlier birth than ours1 who shouted for joy#ccj when the foundations of the earth were laid amid the choiring of the ,morning ,stars4 ,others beings are below us in evolution--animals1 plants1 minerals1 and elemental lives--as the ,angels are above us2 and as we thus study1 a conception dawns upon us of a vast ,wheel of ,life1 of numberless existences1 inter-related and necessary each to each1 man as a living ,intelligence1 as a self-conscious being1 having his own place in this ,wheel4 ,the ,wheel is ever turning by the divine ,will1 and the living ,intelligences who form it learn to co-operate with that ,will1 and if in the action of those ,intelligences there is any break or gap due to neglect or opposition1 then the ,wheel drags1 turning slowly1 and the chariot of the evolution of the worlds goes but heavily upon its way4 ,these numberless ,lives1 above and below man1 come into touch with human consciousness in very definite ways1 and among these ways are sounds and colours4 ,each sound has a form in the invisible world1 and combinations of sounds create complicated shapes4#cca ,in the subtle matter of those worlds all sounds are accompanied by colours1 so that they give rise to many-hued shapes1 in many cases exceedingly beautiful4 ,the vibrations set up in the visible world when a note is sounded set up vibrations in the worlds invisible1 each one with its own specific character1 and capable of producing certain effects4 ,in communicating with the sub-human ,intelligences connected with the lower invisible world and with the physical1 and in controlling and directing these1 sounds must be used fitted to bring about the desired results1 as language made up of definite sounds is used here4 ,and in communicating with the higher ,intelligences certain sounds are useful1 to create a harmonious atmosphere1 suitable for their activities1 and to make our own subtle bodies receptive of their influences4 ,this effect on the subtle bodies is a most important part of the occult use of sounds4 ,these bodies1 like the physical1 are in constant vibratory motion1 the vibrations changing with every thought or desire4 ,these changing irregular vibrations offer an obstacle to any fresh vibration coming from outside1 and1 in order to render the bodies susceptible to the higher influences1 sounds are used which reduce the irregular vibrations to a steady rhythm1 like in its nature to the rhythm of the ,intelligence sought to be reached4 ,the object of all often-repeated sentences is to effect this1 as a musician sounds the same note over and over again1 until all the instruments are in tune4 ,the subtle bodies must be tuned to the note of the ,being sought1 if his influence is to find free way through the nature of the worshipper1 and this was ever done of old by the use of sounds4 ,hence1 music has ever formed an integral part of worship1 and certain definite cadences have been preserved with care1 handed on from age to age4 ,in every religion there exist sounds of a peculiar character1 called ,words of ,power1 consisting of sentences in a particular language chanted in a particular way2 each religion possesses a stock of such sentences1 special successions of sounds1 now very generally called mantras1 that being the name given to them in the ,east1 where the science of mantras has been much studied and elaborated4 ,it is not necessary that a mantra--a succession of sounds arranged in a particular manner to bring about a definite result--should be in any one particular language4 ,any language can be used for the purpose1 though some are more suitable than others1 provided that the person who makes the mantra possesses the requisite occult knowledge4 ,there are hundreds of mantras in the ,samskrit tongue1 made by ,occultists of the past1 who were familiar with the laws of the invisible worlds4 ,these have been handed down from generation to generation1 definite words in a definite order chanted in a definite way4 ,the effect of the chanting is to create vibrations1 hence forms1 in the physical and super-physical worlds1 and according to the knowledge and purity of the singer will be the worlds his song is able to affect ,if his knowledge be wide and deep1 if his will be strong and his heart pure1 there is scarcely any limit to the powers he may exercise in using some of these ancient mantras4 ,as said1 it is not necessary that any one particular language should be used4 ,they may be in ,samskrit1 or in any one of the languages of the world1 in which men of knowledge have put them together4 ,this is the reason why1 in the ,roman ,catholic ,church1 the ,latin language is always used in important acts of worship4 ,it is not used as a dead language here1 a tongue not understanded of the people1 but as a living force in the invisible worlds4 ,it is not used to hide knowledge from the people1 but in order that certain vibrations may be set up in the invisible worlds which cannot be set up in the ordinary languages of ,europe1 unless a great ,occultist should compose in them the necessary successions of sounds4 ,to translate a mantra is to change it from a ,word of ,power into an ordinary sentence2 the sounds being changed1 other sound-forms are created4 ,some of the arrangements of ,latin words1 with the music wedded to them in ,christian worship1 cause the most marked effects in the supra-physical worlds1 and any one who is at all sensitive will be conscious of peculiar effects caused by the chanting of some of the most sacred sentences1 especially in the ,mass4 ,vibratory effects may be felt by any one who will sit quiet and receptive as some of these sentences are uttered by priest or choristers4 ,and at the same time effects are caused in the higher worlds directly affecting the subtle bodies of the worshippers in the way above described1 and also appealing to the ,intelligences in those worlds with a meaning as definite as the words addressed by one person to another on the physical plane1 whether as prayer or1 in some cases1 as command4 ,the sounds1 causing active flashing forms1 rise through the worlds1 affecting the consciousness of the ,intelligences residing in them1 and bringing some of them to render the definite services required by those who are taking part in the church office4 ,such mantras form an essential part of every ,sacrament4 ,the next essential part of the ,sacrament1 in its outward and visible form1 are certain gestures4 ,these are called ,signs1 or ,seals1 or ,sigils--the three words meaning the same thing in a ,sacrament4 ,each sign has its own particular meaning1 and marks the direction imposed on the invisible forces with which the celebrant is dealing1 whether those forces be his own or poured through him4 ,in any case1 they are needed to bring about the desired result1 and they are an essential portion of the sacramental rite4 ,such a sign is called a ,sign of ,power1 as the mantra is a ,word of ,power4 ,it is interesting to read in occult works of the past references to these facts1 true then as now1 true now as then4 ,in the ,egyptian ,book of the ,dead is described the post-mortem journey of the ,soul1 and we read how he is stopped and challenged at various stages of that journey4 ,he is stopped and challenged by the ,guardians of the ,gate of each successive world1 and the ,soul cannot pass through the ,gate and go on his way unless he knows two things3 he must pronounce a word1 the ,word of ,power3 he must make a sign1 the ,sign of ,power4 ,when that ,word is spoken1 when that ,sign is given1 the bars of the ,gate fall down1 and the ,guardians stand aside to let the ,soul pass through4 ,a similar account is given in the great mystic ,christian ,gospel1 the ,pistis ,sophia1 before mentioned4#ccb ,here the passage through the worlds is not of a ,soul set free from the body by death1 but of one who has voluntarily left it in the course of ,initiation4 ,there are great ,powers1 the ,powers of ,nature1 that bar his way1 and till the ,initiate gives the ,word and the ,sign1 they will not allow him to pass through the portals of their realms4 ,this double knowledge1 then1 was necessary--to speak the ,word of ,power1 to make the ,sign of ,power4 ,without these progress was blocked1 and without these a ,sacrament is no ,sacrament4 ,further1 in all ,sacraments some physical material is used1 or should be used4#ccc ,this is ever a symbol of that which is to be gained by the ,sacrament1 and points to the nature of the inward and spiritual grace received through it4 ,this is also the material means of conveying the grace1 not symbolically1 but actually1 and a subtle change in this material adapts it for high ends4 ,now a physical object consists of the solid1 liquid1 and gaseous particles into which a chemist would resolve it by analysis1 and further of ether1 which interpenetrates the grosser stuffs4 ,in this ether play the magnetic energies4 ,it is further connected with counterparts of subtle matter1 in which play energies subtler than the magnetic1 but like them in nature and more powerful4 ,when such an object is magnetised a change is effected in the ethereal portion1 the wave-motions are altered and systematised1 and made to follow the wave-motions of the ether of the magnetiser2 it thus comes to share his nature1 and the denser particles of the object1 played on by the ether1 slowly change their rates of vibration4 ,if the magnetiser has the power of affecting the subtler counterparts also he makes them similarly vibrate in assonance with his own4 ,this is the secret of magnetic cures3 the irregular vibrations of the diseased person are so worked on as to accord with the regular vibrations of the healthy operator1 as definitely as an irregularly swinging object may be made to swing regularly by repeated and timed blows4 ,a doctor will magnetise water and cure his patient therewith4 ,he will magnetise a cloth1 and the cloth1 laid on the seat of pain1 will heal4 ,he will use a powerful magnet1 or a current from a galvanic cell1 and restore energy to a nerve4 ,in all cases the ether is thrown into motion1 and by this the denser physical particles are affected4 ,a similar result accrues when the materials used in a ,sacrament are acted on by the ,word of ,power and the ,sign of ,power4 ,magnetic changes are caused in the ether of the physical substance1 and the subtle counterparts are affected according to the knowledge1 purity1 and devotion of the celebrant who magnetises--or1 in the religious term1 consecrates--it4 ,further1 the ,word and the ,sign of ,power summon to the celebration the ,angels specially concerned with the materials used and the nature of the act performed1 and they lend their powerful aid1 pouring their own magnetic energies into the subtle counterparts1 and even into the physical ether1 thus reinforcing the energies of the celebrant4 ,no one who knows anything of the powers of magnetism can doubt the possibility of the changes in material objects thus indicated4 ,and if a man of science1 who may have no faith in the unseen1 has the power to so impregnate water with his own vital energy that it cures a physical disease1 why should power of a loftier1 though similar1 nature be denied to those of saintly life1 of noble character1 of knowledge of the invisible8 ,those who are able to sense the higher forms of magnetism know very well that consecrated objects vary much in their power1 and that the magnetic difference is due to the varying knowledge1 purity1 and spirituality of the priest who consecrates them4 ,some deny all vital magnetism1 and would reject alike the holy water of religion and the magnetised water of medical science4 ,they are consistent1 but ignorant4 ,but those who admit the utility of the one1 and laugh at the other1 show themselves to be not wise but prejudiced1 not learned but one-sided1 and prove that their want of belief in religion biases their intelligence1 predisposing them to reject from the hand of religion that which they accept from the hand of science4 ,a little will be added to this with regard to sacred objects generally in ,chapter ,,xiv4 ,we thus see that the outer part of the ,sacrament is of very great importance4 ,real changes are made in the materials used4 ,they are made the vehicles of energies higher than those which naturally belong to them2 persons approaching them1 touching them1 will have their own etheric and subtle bodies affected by their potent magnetism1 and will be brought into a condition very receptive of higher influences1 being tuned into accord with the lofty ,beings connected with the ,word and the ,sign used in consecration2 ,beings belonging to the invisible world will be present during the sacramental rite1 pouring out their benign and gracious influences2 and thus all who are worthy participants in the ceremony--sufficiently pure and devoted to be tuned by the vibrations caused--will find their emotions purified and stimulated1 their spirituality quickened1 and their hearts filled with peace1 by coming into such close touch with the unseen realities4 ,,chapter ,,xiii4 ,,sacraments 7continued74 ,we have now to apply these general principles to concrete examples1 and to see how they explain and justify the sacramental rites found in all religions4 ,it will be sufficient if we take as examples three out of the ,seven ,sacraments used in the ,church ,catholic4 ,two are recognised as obligatory by all ,christians1 although extreme ,protestants deprive them of their sacramental character1 giving them a declaratory and remembrance value only instead of a sacramental2 yet even among them the heart of true devotion wins something of the sacramental blessing the head denies4 ,the third is not recognised as even nominally a ,sacrament by ,protestant ,churches1 though it shows the essential signs of a ,sacrament1 as given in the definition in the ,catechism of the ,church of ,england already quoted4#ccd ,the first is that of ,baptism2 the second that of the ,eucharist2 the third that of ,marriage4 ,the putting of ,marriage out of the rank of a ,sacrament has much degraded its lofty ideal1 and has led to much of that loosening of its tie that thinking men deplore4 ,the ,sacrament of ,baptism is found in all religions1 not only at the entrance into earth-life1 but more generally as a ceremony of purification4 ,the ceremony which admits the new-born--or adult--incomer into a religion has a sprinkling with water as an essential part of the rite1 and this was as universal in ancient days as it is now4 ,the ,rev4 ,dr4 ,giles remarks3 ,the idea of using water as emblematic of spiritual washing is too obvious to allow surprise at the antiquity of this rite4 ,dr4 ,hyde1 in his treatise on the ,religion of the ,ancient ,persians1 xxxiv4 #djf1 tells us that it prevailed among that people4 ',they do not use circumcision for their children1 but only baptism1 or washing for the purification of the soul4 ,they bring the child to the priest into the church1 and place him in front of the sun and fire1 which ceremony being completed1 they look upon him as more sacred than before4 ,lord says that they bring the water for this purpose in bark of the ,holm-tree2 that tree is in truth the ,haum of the ,magi1 of which we spoke before on another occasion4 ,sometimes also it is otherwise done by immersing him in a large vessel of water1 as ,tavernier tells us4 ,after such washing1 or baptism1 the priest imposes on the child the name given by the parents4'#cce ,a few weeks after the birth of a ,hindu child a ceremony is performed1 a part of which consists in sprinkling the child with water--such sprinkling entering into all ,hindu worship4 ,williamson gives authorities for the practise of ,baptism in ,egypt1 ,persia1 ,thibet1 ,mongolia1 ,mexico1 ,peru1 ,greece1 ,rome1 ,scandinavia1 and among the ,druids4#ccf ,some of the prayers quoted are very fine3 ,i pray that this celestial water1 blue and light blue1 may enter into thy body and there live4 ,i pray that it may destroy in thee1 and put away from thee1 all the things evil and adverse that were given to thee before the beginning of the world4 ,o child6 receive the water of the ,lord of the world who is our life3 it is to wash and to purify2 may these drops remove the sin which was given to thee before the creation of the world1 since all of us are under its power4 ,tertullian mentions the very general use of ,baptism among non-,christian nations in a passage already quoted1#ccg and others of the ,fathers refer to it4 ,in most religious communities a minor form of ,baptism accompanies all religious ceremonies1 water being used as a symbol of purification1 and the idea being that no man should enter upon worship until he has purified his heart and conscience1 the outer washing symbolising the inner lustration4 ,in the ,greek and ,roman ,churches a small receptacle for holy water is placed near every door1 and every incoming worshipper touches it1 making with it on himself the sign of the cross ere he goes onward towards the altar4 ,on this ,robert ,taylor remarks3 ,the baptismal fonts in our ,protestant churches1 and we need hardly say more especially the little cisterns at the entrance of our ,catholic chapels1 are not imitations1 but an unbroken and never interrupted continuation of the same aqua minaria1 or amula1 which the learned ,montfaucon1 in his ,antiquities1 shows to have been vases of holy water1 which were placed by the heathens at the entrance of their temples1 to sprinkle themselves with upon entering those sacred edifices4#cch ,whether in the ,baptism of initial reception into the ,church1 or in these minor lustrations1 water is the material agent employed1 the great cleansing fluid in ,nature1 and therefore the best symbol for purification4 ,over this water a mantra is pronounced1 in the ,english ritual represented by the prayer1 ,sanctify this water to the mystical washing away of sin1 concluding with the formula1 ,in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,amen4 ,this is the ,word of ,power1 and it is accompanied by the ,sign of ,power1 the ,sign of the ,cross made over the surface of the water4 ,the ,word and the ,sign give to the water1 as before explained1 a property it previously had not1 and it is rightly named holy water4 ,the dark powers will not approach it2 sprinkled on the body it gives a sense of peace1 and conveys new spiritual life4 ,when a child is baptised1 the spiritual energy given to the water by the ,word and the ,sign reinforces the spiritual life in the child1 and then the ,word of ,power is again spoken1 this time over the child1 and the ,sign is traced on his forehead1 and in his subtle bodies the vibrations are felt1 and the summons to guard the life thus sanctified goes forth through the invisible world2 for this ,sign is at once purifying and protective--purifying by the life that is poured forth through it1 protective by the vibrations it sets up in the subtle bodies4 ,those vibrations form a guardian wall against the attacks of hostile influences in the invisible worlds1 and every time that holy water is touched1 the ,word pronounced1 and the ,sign made1 the energy is renewed1 the vibrations are reinforced1 both being recognised as potent in the invisible worlds1 and bringing aid to the operator4 ,in the early ,church1 ,baptism was preceded by a very careful preparation1 those admitted to the ,church being mostly converts from surrounding faiths4 ,a convert passed through three definite stages of instruction1 remaining in each grade till he had mastered its teachings1 and he was then admitted to the ,church by ,baptism4 ,only after that was he taught the ,creed1 which was not committed to writing1 nor ever repeated in the presence of an unbeliever2 it thus served as a sign of recognition1 and a proof of the position of the man who was able to recite it1 showing that he was a baptised member of the ,church4 ,how truly in those days the grace conveyed by ,baptism was believed in is shown by the custom of death-bed ,baptism that grew up4 ,believing in the reality of ,baptism1 men and women of the world1 unwilling to resign its pleasures or to keep their lives pure from stain1 would put off the rite of ,baptism until ,death's hand was upon them1 so that they might benefit by the sacramental grace1 and pass through ,death's portal pure and clean1 full of spiritual energy4 ,against that abuse some of the great ,fathers of the ,church struggled1 and struggled effectively4 ,there is a quaint story told by one of them1 ,i think by ,s4 ,athanasius1 who was a man of caustic wit1 not averse to the use of humour in the attempt to make his hearers understand at times the folly or perversity of their behaviour4 ,he told his congregation that he had had a vision1 and had gone up to the gateway of heaven1 where ,s4 ,peter stood as ,warder4 ,no pleased smile had he for the visitant1 but a frown of stern displeasure4 ,athanasius1 said he1 why are you continually sending me these empty bags1 carefully sealed up1 with nothing inside8 ,it was one of the piercing sayings we meet with in ,christian antiquity1 when these things were real to ,christian men1 and not mere forms1 as they too often are to-day4 ,the custom of ,infant ,baptism gradually grew up in the ,church1 and hence the instruction which in the early days preceded ,baptism came to be the preparation for ,confirmation1 when the awakened mind and intelligence take up and re-affirm the baptismal promises4 ,the reception of the infant into the ,church is seen to be rightly done1 when man's life is recognised as being lived in the three worlds1 and when the ,spirit and ,soul who have come to inhabit the new-born body are known to be not unconscious and unintelligent1 but conscious1 intelligent1 and potent in the invisible worlds4 ,it is right and just that the ,hidden ,man of the heart#cci should be welcomed to the new stage of his pilgrimage1 and that the most helpful influences should be brought to bear upon the vehicle in which he is to dwell1 and which he has to mould to his service4 ,if the eyes of men were opened1 as were of old those of the servant of ,elisha1 they would still see the horses and chariots of fire gathered round the mountain where is the prophet of the ,lord4#cdj ,we come to the second of the ,sacraments selected for study1 that of the ,sacrifice of the ,eucharist1 a symbol of the eternal ,sacrifice already explained1 the daily sacrifice of the ,church ,catholic throughout the world imaging that eternal ,sacrifice by which the worlds were made1 and by which they are evermore sustained4 ,it is to be daily offered1 as its archetype is perpetually existent1 and men in that act take part in the working of the ,law of ,sacrifice1 identify themselves with it1 recognise its binding nature1 and voluntarily associate themselves with it in its working in the worlds2 in such identification1 to partake of the material part of the ,sacrament is necessary1 if the identification is to be complete1 but many of the benefits may be shared1 and the influence going forth to the worlds may be increased1 by devout worshippers1 who associate themselves mentally1 but not physically1 with the act4 ,this great function of ,christian worship loses its force and meaning when it is regarded as nothing more than a mere commemoration of a past sacrifice1 as a pictorial allegory without a deep ensouling truth1 as a breaking of bread and a pouring out of wine without a sharing in the eternal ,sacrifice4 ,so to see it is to make it a mere shell1 a dead picture instead of a living reality4 ,the cup of blessing which we bless1 is it not the communion the communication of1 the sharing in of the blood of ,christ8 asks the apostle4 ,the bread which we break1 is it not the communion of the body of ,christ8#cda ,and he goes on to point out that all who eat of a sacrifice become partakers of a common nature1 and are joined into a single body1 which is united to1 shares the nature of1 that ,being who is1 present in the sacrifice4 ,a fact of the invisible world is here concerned1 and he speaks with the authority of knowledge4 ,invisible ,beings pour of their essence into the materials used in any sacramental rite1 and those who partake of those materials--which become assimilated in the body and enter into its ingredients--are thereby united to those whose essence is in it1 and they all share a common nature4 ,this is true when we take even ordinary food from the hand of another--part of his nature1 his vital magnetism1 mingles with our own2 how much more true then when the food has been solemnly and purposely impregnated with higher magnetisms1 which affect the subtle bodies as well as the physical4 ,if we would understand the meaning and use of the ,eucharist we must realise these facts of the invisible worlds1 and we must see in it a link between the earthly and the heavenly1 as well as an act of the universal worship1 a co-operation1 an association1 with the ,law of ,sacrifice1 else it loses the greater part of its significance4 ,the employment of bread and wine as the materials for this ,sacrament--like the use of water in the ,sacrament of ,baptism--is of very ancient and general usage4 ,the ,persians offered bread and wine to ,mithra1 and similar offerings were made in ,tibet and ,tartary4 ,jeremiah speaks of the cakes and the drink offered to the ,queen of ,heaven by the ,jews in ,egypt1 they taking part in the ,egyptian worship4#cdb ,in ,genesis we read that ,melchisedek1 the ,king-,initiate1 used bread and wine in the blessing of ,abraham4#cdc ,in the various ,greek ,mysteries bread and wine were used1 and ,williamson mentions their use also among the ,mexicans1 ,peruvians1 and ,druids4#cdd ,the bread stands as the general symbol for the food that builds up the body1 and the wine as symbol of the blood1 regarded as the life-fluid1 for the life of the flesh is in the blood4#cde ,hence members of a family are said to share the same blood1 and to be of the blood of a person is to be of his kin4 ,hence1 also1 the old ceremonies of the blood-covenant2 when a stranger was made one of a family or of a tribe1 some drops of blood from a member were transfused into his veins1 or he drank them--usually mingled with water--and was thenceforth considered as being a born member of the family or tribe1 as being of its blood4 ,similarly1 in the ,eucharist1 the worshippers partake of the bread1 symbolising the body1 the nature1 of the ,christ1 and of the wine symbolising the blood1 the life of the ,christ1 and become of ,his kin1 one with ,him4 ,the ,word of ,power is the formula ,this is ,my ,body1 ,this is ,my ,blood4 ,this it is which works the change which we shall consider in a moment1 and transforms the materials into vehicles of spiritual energies4 ,the ,sign of ,power is the hand extended over the bread and the wine1 and the ,sign of the ,cross should be made upon them1 though this is not always done among ,protestants4 ,these are the outer essentials of the ,sacrament of the ,eucharist4 ,it is important to understand the change which takes place in this ,sacrament1 for it is more than the magnetisation previously explained1 though this also is wrought4 ,we have here a special instance of a general law4 ,by the occultist1 a visible thing is regarded as the last1 the physical1 expression of an invisible truth4 ,everything is the physical expression of a thought4 ,an object is but an idea externalised and densified4 ,all the objects in the world are ,divine ideas expressed in physical matter4 ,that being so1 the reality of the object does not lie in the outer form but in the inner life1 in the idea that has shaped and moulded the matter into an expression of itself4 ,in the higher worlds1 the matter being very subtle and plastic1 shapes itself very swiftly to the idea1 and changes form as the thought changes4 ,as matter becomes denser1 heavier1 it changes form less readily1 more slowly1 until1 in the physical world1 the changes are at their slowest in consequence of the resistance of the dense matter of which the physical world is composed4 ,let sufficient time be given1 however1 and even this heavy matter changes under the pressure of the ensouling idea1 as may be seen by the graving on the face of the expressions of habitual thoughts and emotions4 ,this is the truth which underlies what is called the doctrine of ,transubstantiation1 so extraordinarily misunderstood by the ordinary ,protestant4 ,but such is the fate of occult truths when they are presented to the ignorant4 ,the substance that is changed is the idea which makes a thing to be what it is2 bread is not mere flour and water2 the idea which governs the mixing1 the manipulation1 of the flour and water1 that is the substance which makes it bread1 and the flour and the water are what are technically called the accidents1 the arrangements of matter that give form to the idea4 ,with a different idea1 or substance1 flour and water would take a different form1 as indeed they do when assimilated by the body4 ,so also chemists have discovered that the same kind and the same number of chemical atoms may be arranged in different ways and thus become entirely different things in their properties1 though the materials are unchanged2 such isomeric compounds are among the most interesting of modern chemical discoveries2 the arrangement of similar atoms under different ideas gives different bodies4 ,what1 then1 is this change of substance in the materials used in the ,eucharist8 ,the idea that makes the object has been changed2 in their normal condition bread and wine are food-stuffs1 expressive of the divine ideas of nutritive objects1 objects fitted for the building up of bodies4 ,the new idea is that of the ,christ nature and life1 fitted for the building up of the spiritual nature and life of man4 ,that is the change of substance2 the object remains unchanged in its accidents1 its physical material1 but the subtle matter connected with it has changed under the pressure of the changed idea1 and new properties are imparted by this change4 ,they affect the subtle bodies of the participants1 and attune them to the nature and life of the ,christ4 ,on the worthiness of the participant depends the extent to which he can be thus attuned4 ,the unworthy participant1 subjected to the same process1 is injuriously affected by it1 for his nature1 resisting the pressure1 is bruised and rent by the forces to which it is unable to respond1 as an object may be broken into pieces by vibrations which it is unable to reproduce4 ,the worthy partaker1 then1 becomes one with the ,sacrifice1 with the ,christ1 and so becomes at one with also1 united to1 the divine ,life1 which is the ,father of the ,christ4 ,inasmuch as the act of ,sacrifice on the side of form is the yielding up of the life it separates from others to be part of the common ,life1 the offering of the separated channel to be a channel of the one ,life1 so by that surrender the sacrificer becomes one with ,god4 ,it is the giving itself of the lower to be a part of the higher1 the yielding of the body as an instrument of the separated will to be an instrument of the divine ,will1 the presenting of men's bodies as a living sacrifice1 holy1 acceptable unto ,god4#cdf ,thus it has been truly taught in the ,church that those who rightly take part in the ,eucharist enjoy a partaking of the ,christ-life poured out for men4 ,the transmuting of the lower into the higher is the object of this1 as of all1 ,sacraments4 ,the changing of the lower force by its union with the loftier is what is sought by those who participate in it2 and those who know the inner truth1 and realise the fact of the higher life1 may in any religion1 by means of its sacraments1 come into fuller1 completer touch with the divine ,life that upholds the worlds1 if they bring to the rite the receptive nature1 the act of faith1 the opened heart1 which are necessary for the possibilities of the ,sacrament to be realised4 ,the ,sacrament of ,marriage shows out the marks of a ,sacrament as clearly and as definitely as do ,baptism and the ,eucharist4 ,both the outer sign and the inward grace are there4 ,the material is the ,ring--the circle which is the symbol of the everlasting4 ,the ,word of ,power is the ancient formula1 ,in the ,name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,the ,sign of ,power is the joining of hands1 symbolising the joining of the lives4 ,these make up the outer essentials of the ,sacrament4 ,the inner grace is the union of mind with mind1 of heart with heart1 which makes possible the realisation of the unity of spirit1 without which ,marriage is no ,marriage1 but a mere temporary conjunction of bodies4 ,the giving and receiving of the ring1 the pronouncing of the formula1 the joining of hands1 these form the pictorial allegory2 if the inner grace be not received1 if the participants do not open themselves to it by their wish for the union of their whole natures1 the ,sacrament for them loses its beneficent properties1 and becomes a mere form4 ,but ,marriage has a yet deeper meaning2 religions with one voice have proclaimed it to be the image on earth of the union between the earthly and the heavenly1 the union between ,god and man4 ,and even then its significance is not exhausted1 for it is the image of the relation between ,spirit and ,matter1 between the ,trinity and the ,universe4 ,so deep1 so far-reaching1 is the meaning of the joining of man and woman in ,marriage4 ,herein the man stands as representing the ,spirit1 the ,trinity of ,life1 and the woman as representing the ,matter1 the ,trinity of formative material4 ,one gives life1 the other receives and nourishes it4 ,they are complementary to each other1 two inseparable halves of one whole1 neither existing apart from the other4 ,as ,spirit implies ,matter and ,matter ,spirit1 so husband implies wife and wife husband4 ,as the abstract ,existence manifests in two aspects1 as a duality of ,spirit and ,matter1 neither independent of the other1 but each coming into manifestation with the other1 so is humanity manifested in two aspects--husband and wife1 neither able to exist apart1 and appearing together4 ,they are not twain but one1 a dual-faced unity4 ,god and the ,universe are imaged in ,marriage2 thus closely linked are husband and wife4 ,it is said above that ,marriage is also an image of the union between ,god and man1 between the universal and the individualised ,spirits4 ,this symbolism is used in all the great scriptures of the world--,hindu1 ,hebrew1 ,christian4 ,and it has been extended by taking the individualised ,spirit as a ,nation or a ,church1 a collection of such ,spirits knit into a unity4 ,so ,isaiah declared to ,israel3 ,thy ,maker is thine ,husband2 the ,lord of hosts is ,his name4444 ,as the bridegroom rejoiceth over the bride1 so shall thy ,god rejoice over thee4#cdg ,so ,s4 ,paul wrote that the mystery of ,marriage represented ,christ and the ,church4#cdh ,if we think of ,spirit and ,matter as latent1 unmanifested1 then we see no production2 manifested together1 there is evolution4 ,and so when the halves of humanity are not manifested as husband and wife1 there is no production of fresh life4 ,moreover1 they should be united in order that there may be a growth of life in each1 a swifter evolution1 a more rapid progress1 by the half that each can give to each1 each supplying what the other lacks4 ,the twain should be blended into one1 setting forth the spiritual possibilities of man4 ,and they show forth also the perfect ,man1 in whose nature ,spirit and ,matter are both completely developed and perfectly balanced1 the divine ,man who unites in his own person husband and wife1 the male and female elements in nature1 as ,god and ,man are one ,christ4#cdi ,those who thus study the ,sacrament of ,marriage will understand why religions have ever regarded ,marriage as indissoluble1 and have thought it better that a few ill-matched pairs should suffer for a few years than that the ideal of true ,marriage should be permanently lowered for all4 ,a nation must choose whether it will adopt as its national ideal a spiritual or an earthly bond in ,marriage1 the seeking in it of a spiritual unity1 or the regarding it as merely a physical union4 ,the one is the religious idea of ,marriage as a ,sacrament2 the other the materialistic idea of it as an ordinary terminable contract4 ,the student of the ,lesser ,mysteries must ever see in it a sacramental rite4 ,,chapter ,,xiv4 ,,revelation4 ,all the religions known to us are the custodians of ,sacred ,books1 and appeal to these books for the settlement of disputed questions4 ,they always contain the teachings given by the founder of the religion1 or by later teachers regarded as possessing super-human knowledge4 ,even when a religion gives birth to many discordant sects1 each sect will cling to the ,sacred ,canon1 and will put upon its word the interpretation which best fits in with its own peculiar doctrines4 ,however widely may be separated in belief the extreme ,roman ,catholic and the extreme ,protestant1 they both appeal to the same ,bible4 ,however far apart may be the philosophic ,vedantin and the most illiterate ,vallabhacharya1 they both regard the same ,vedas as supreme4 ,however bitterly opposed to each other may be the ,shias and the ,sunnis1 they both regard as sacred the same ,kuran4 ,controversies and quarrels may arise as to the meaning of texts1 but the ,book itself1 in every case1 is looked on with the utmost reverence4 ,and rightly so2 for all such books contain fragments of ,the ,revelation1 selected by ,one of the great ,ones who hold it in trust2 such a fragment is embodied in what down here we call a ,revelation1 or a ,scripture1 and some part of the world rejoices in it as in a treasure of vast value4 ,the fragment is chosen according to the needs of the time1 the capacity of the people to whom it is given1 the type of the race whom it is intended to instruct4 ,it is generally given in a peculiar form1 in which the outer history1 or story1 or song1 or psalm1 or prophecy1 appears to the superficial or ignorant reader to be the whole book2 but in these deeper meanings lie concealed1 sometimes in numbers1 sometimes in words constructed on a hidden plan--a cypher1 in fact--sometimes in symbols1 recognisable by the instructed1 sometimes in allegories written as histories1 and in many other ways4 ,these ,books1 indeed1 have something of a sacramental character about them1 an outer form and an inner life1 an outer symbol and an inner truth4 ,those only can explain the hidden meaning who have been trained by those instructed in it2 hence the dictum of ,s4 ,peter that no prophecy of the ,scripture is of any private interpretation4#cej ,the elaborate explanations of texts of the ,bible1 with which the volumes of patristic literature abound1 seem fanciful and overstrained to the prosaic modern mind4 ,the play upon numbers1 upon letters1 the apparently fantastic interpretations of paragraphs that1 on the face of them1 are ordinary historical statements of a simple character1 exasperate the modern reader1 who demands to have his facts presented clearly and coherently1 and above all1 requires what he feels to be solid ground under his feet4 ,he declines absolutely to follow the light-footed mystic over what seem to him to be quaking morasses1 in a wild chase after dancing will-o'-the-wisps1 which appear and disappear with bewildering and irrational caprice4 ,yet the men who wrote these exasperating treatises were men of brilliant intellect and calm judgment1 the master-builders of the ,church4 ,and to those who read them aright they are still full of hints and suggestions1 and indicate many an obscure pathway that leads to the goal of knowledge1 and that might otherwise be missed4 ,we have already seen that ,origen1 one of the sanest of men1 and versed in occult knowledge1 teaches that the ,scriptures are three-fold1 consisting of ,body1 ,soul1 and ,spirit4#cea ,he says that the ,body of the ,scriptures is made up of the outer words of the histories and the stories1 and he does not hesitate to say that these are not literally true1 but are only stories for the instruction of the ignorant4 ,he even goes so far as to remark that statements are made in those stories that are obviously untrue1 in order that the glaring contradictions that lie on the surface may stir people up to inquire as to the real meaning of these impossible relations4 ,he says that so long as men are ignorant1 the ,body is enough for them2 it conveys teaching1 it gives instruction1 and they do not see the self-contradictions and impossibilities involved in the literal statements1 and therefore are not disturbed by them4 ,as the mind grows1 as the intellect develops1 these contradictions and impossibilities strike the attention1 and bewilder the student2 then he is stirred up to seek for a deeper meaning1 and he begins to find the ,soul of the ,scriptures4 ,that ,soul is the reward of the intelligent seeker1 and he escapes from the bonds of the letter that killeth4#ceb ,the ,spirit of the ,scriptures may only be seen by the spiritually enlightened man2 only those in whom the ,spirit is evolved can understand the spiritual meaning3 the things of ,god knoweth no man but the ,spirit of ,god 444 which things also we speak1 not in the words which man's wisdom teacheth1 but which the ,holy ,ghost teacheth4#cec ,the reason for this method of ,revelation is not far to seek2 it is the only way in which one teaching can be made available for minds at different stages of evolution1 and thus train not only those to whom it is immediately given1 but also those who1 later in time1 shall have progressed beyond those to whom the ,revelation was first made4 ,man is progressive2 the outer meaning given long ago to unevolved men must needs be very limited1 and unless something deeper and fuller than this outer meaning were hidden within it1 the value of the ,scripture would perish when a few millennia had passed away4 ,whereas by this method of successive meanings it is given a perennial value1 and evolved men may find in it hidden treasures1 until the day when1 possessing the whole1 they no longer need the part4 ,the world-,bibles1 then1 are fragments--fragments of ,revelation1 and therefore are rightly described as ,revelation4 ,the next deeper sense of the word describes the mass of teaching held by the great ,brotherhood of spiritual ,teachers in trust for men2 this teaching is embodied in books1 written in symbols1 and in these is contained an account of kosmic laws1 of the principles on which the kosmos is founded1 of the methods by which it is evolved1 of all the beings that compose it1 of its past1 its present1 its future2 this is ,the ,revelation4 ,this is the priceless treasure which the ,guardians of humanity hold in charge1 and from which they select1 from time to time1 fragments to form the ,bibles of the world4 ,thirdly1 the ,revelation1 highest1 fullest1 best1 is the ,self-unveiling of ,deity in the kosmos1 the revealing of attribute after attribute1 power after power1 beauty after beauty1 in all the various forms which in their totality compose the universe4 ,he shows ,his splendour in the sun1 ,his infinity in the star-flecked fields of space1 ,his strength in mountains1 ,his purity in snow-clad peaks and translucent air1 ,his energy in rolling ocean-billows1 ,his beauty in tumbling mountain-torrent1 in smooth1 clear lake1 in cool1 deep forest and in sunlit plain1 ,his fearlessness in the hero1 ,his patience in the saint1 ,his tenderness in mother-love1 ,his protecting care in father and in king1 ,his wisdom in the philosopher1 ,his knowledge in the scientist1 ,his healing power in the physician1 ,his justice in the judge1 ,his wealth in the merchant1 ,his teaching power in the priest1 ,his industry in the artisan4 ,he whispers to us in the breeze1 ,he smiles on us in the sunshine1 ,he chides us in disease1 ,he stimulates us1 now by success and now by failure4 ,everywhere and in everything ,he gives us glimpses of ,himself to lure us on to love ,him1 and ,he hides ,himself that we may learn to stand alone4 ,to know ,him everywhere is the true ,wisdom2 to love ,him everywhere is the true ,desire2 to serve ,him everywhere is the true ,action4 ,this ,self-revealing of ,god is the highest ,revelation2 all others are subsidiary and partial4 ,the inspired man is the man to whom some of this ,revelation has come by the direct action of the universal ,spirit on the separated ,spirit that is ,his offspring1 who has felt the illuminating influence of ,spirit on ,spirit4 ,no man knows the truth so that he can never lose it1 no man knows the truth so that he can never doubt it1 until the ,revelation has come to him as though he stood alone on earth1 until the ,divine without has spoken to the ,divine within1 in the temple of the human heart1 and the man thus knows by himself and not by another4 ,in a lesser degree a man is inspired when one greater than he stimulates within him powers which as yet are normally inactive1 or even takes possession of him1 temporarily using his body as a vehicle4 ,such an illuminated man1 at the time of his inspiration1 can speak that which is beyond his knowledge1 and utter truths till then unguessed4 ,truths are sometimes thus poured out through a human channel for the helping of the world1 and some ,one greater than the speaker sends down his life into the human vehicle1 and they rush forth from human lips2 then a great teacher speaks yet more greatly than he knows1 the ,angel of the ,lord having touched his lips with fire4#ced ,such are the ,prophets of the race1 who at some periods have spoken with overwhelming conviction1 with clear insight1 with complete understanding of the spiritual needs of man4 ,then the words live with a life immortal1 and the speaker is truly a messenger from ,god4 ,the man who has thus known can never again quite lose the memory of the knowledge1 and he carries within his heart a certainty which can never quite disappear4 ,the light may vanish and the darkness come down upon him2 the gleam from heaven may fade and clouds may surround him2 threat1 question1 challenge1 may assail him2 but within his heart there nestles the ,secret of ,peace--he knows1 or knows that he has known4 ,that remembrance of true inspiration1 that reality of the hidden life1 has been put into beautiful and true words by ,frederick ,myers1 in his well-known poem1 ,s4 ,paul4 ,the apostle is speaking of his own experience1 and is trying to give articulate expression to that which he remembers2 he is figured as unable to thoroughly reproduce his knowledge1 although he knows and his certainty does not waver3 ,so1 even ,i1 athirst for ,his inspiring1 ,i1 who have talked with ,him1 forget again2 ,yes1 many days with sobs and with desiring1 ,offer to ,god a patience and a pain4 ,then through the mid complaint of my confession1 ,then through the pang and passion of my prayer1 ,leaps with a start the shock of ,his possession1 ,thrills me and touches1 and the ,lord is there4 ,lo1 if some pen should write upon your rafter ,mene and ,mene in the folds of flame1 ,think ye could any memories thereafter ,wholly retrace the couplet as it came8 ,lo1 if some strange intelligible thunder ,sang to the earth the secret of a star1 ,scarce should ye catch1 for terror and for wonder1 ,shreds of the story that was pealed so far6 ,scarcely ,i catch the words of ,his revealing1 ,hardly ,i hear ,him1 dimly understand4 ,only the power that is within me pealing ,lives on my lips1 and beckons to my hand4 ,whoso hath felt the ,spirit of the ,highest ,cannot confound1 nor doubt ,him1 nor deny2 ,yea1 with one voice1 ,o world1 though thou deniest1 ,stand thou on that side1 for on this am ,i4 ,rather the world shall doubt when her retrieving ,pours in the rain and rushes from the sod2 ,rather than he in whom the great conceiving ,stirs in his soul to quicken into ,god4 ,nay1 though thou then shouldst strike him from his glory1 ,blind and tormented1 maddened and alone1 ,e'en on the cross would he maintain his story1 ,yes1 and in ,hell would whisper1 ,i have known4 ,those who have in any sense realised that ,god is around them1 in them1 and in everything1 will be able to understand how a place or an object may become sacred by a slight objectivisation of this perennial universal ,presence1 so that those become able to sense ,him who do not normally feel ,his omnipresence4 ,this is generally effected by some highly advanced man1 in whom the inner ,divinity is largely unfolded1 and whose subtle bodies are therefore responsive to the subtler vibrations of consciousness4 ,through such a man1 or by such a man1 spiritual energies may be poured forth1 and these will unite themselves with his pure vital magnetism4 ,he can then pour them forth on any object1 and its ether and bodies of subtler matter will become attuned to his vibrations1 as before explained1 and further1 the ,divinity within it can more easily manifest4 ,such an object becomes magnetised1 and1 if this be strongly done1 the object will itself become a magnetic centre1 capable in turn of magnetising those who approach it4 ,thus a body electrified by an electric machine will affect other bodies near which it may be placed4 ,an object thus rendered sacred is a very useful adjunct to prayer and meditation4 ,the subtle bodies of the worshipper are attuned to its high vibrations1 and he finds himself quieted1 soothed1 pacified1 without effort on his own part4 ,he is thrown into a condition in which prayer and meditation are easy and fruitful instead of difficult and barren1 and an irksome exercise becomes insensibly delightful4 ,if the object be a representation of some sacred ,person--a ,crucifix1 a ,madonna and ,child1 an ,angel1 a ,saint--there is a yet further gain4 ,the ,being represented1 if his magnetism has been thrown into the image by the appropriate ,word and ,sign of ,power1 can re-inforce that magnetism with a very slight expenditure of spiritual energy1 and may thus influence the devotee1 or even show himself through the image1 when otherwise he would not have done so4 ,for in the spiritual world economy of forces is observed1 and a small amount of energy will be expended where a larger would be withheld4 ,an application of these same occult laws may be made to explain the use of all consecrated objects--relics1 amulets1 c4 ,they are all magnetised objects1 more or less powerful1 or useless1 according to the knowledge1 purity1 and spirituality of the person who magnetises them4 ,places may similarly be made sacred1 by the living in them of saints1 whose pure magnetism1 radiating from them1 attunes the whole atmosphere to peace-giving vibrations4 ,sometimes holy men1 or ,beings from the higher worlds1 will directly magnetise a certain place1 as in the case mentioned in the ,fourth ,gospel1 where an ,angel came at a certain season and touched the water1 giving it healing qualities4#cee ,in such places even careless worldly men will sometimes feel the blessed influence1 and will be temporarily softened and inclined toward higher things4 ,the divine ,life in each man is ever trying to subdue the form1 and mould it into an expression of itself2 and it is easy to see how that ,life will be aided by the form being thrown into vibrations sympathetic with those of a more highly evolved ,being1 its own efforts being reinforced by a stronger power4 ,the outer recognition of this effect is a sense of quiet1 calm1 and peace2 the mind loses its restlessness1 the heart its anxiety4 ,any one who observes himself will find that some places are more conducive to calm1 to meditation1 to religious thought1 to worship1 than others4 ,in a room1 a building1 where there has been a great deal of worldly thought1 of frivolous conversation1 of mere rush of ordinary worldly life1 it is far harder to quiet the mind and to concentrate the thought1 than in a place where religious thought has been carried on year after year1 century after century2 there the mind becomes calm and tranquillised insensibly1 and that which would have demanded serious effort in the first place is done without effort in the second4 ,this is the rationale of places of pilgrimage1 of temporary retreats into seclusion2 the man turns inward to seek the ,god within him1 and is aided by the atmosphere created by thousands of others1 who before him have sought the same in the same place4 ,for in such a place there is not only the magnetisation produced by a single saint1 or by the visit of some great ,being of the invisible world2 each person1 who visits the spot with a heart full of reverence and devotion1 and is attuned to its vibrations1 reinforces those vibrations with his own life1 and leaves the spot better than it was when he came to it4 ,magnetic energy slowly disperses1 and a sacred object or place becomes gradually demagnetised if put aside or deserted4 ,it becomes more magnetised as it is used or frequented4 ,but the presence of the ignorant scoffer injures such objects and places1 by setting up antagonistic vibrations which weaken those already existing there4 ,as a wave of sound may be met by another which extinguishes it1 and the result is silence1 so do the vibrations of the scoffing thought weaken or extinguish the vibrations of the reverent and loving one4 ,the effect produced will1 of course1 vary with the relative strengths of the vibrations1 but the mischievous one cannot be without result1 for the laws of vibration are the same in the higher worlds as in the physical1 and thought vibrations are the expression of real energies4 ,the reason and the effect of the consecration of churches1 chapels1 cemeteries1 will now be apparent4 ,the act of consecration is not the mere public setting aside of a place for a particular purpose2 it is the magnetisation of the place for the benefit of all those who frequent it4 ,for the visible and the invisible worlds are inter-related1 interwoven1 each with each1 and those can best serve the visible by whom the energies of the invisible can be wielded4 ,,afterword4 ,we have reached the end of a small book on a great subject1 and have only lifted a corner of the ,veil that hides the ,virgin of ,eternal ,truth from the careless eyes of men4 ,the hem of her garment only has been seen1 heavy with gold1 richly dight with pearls4 ,yet even this1 as it waves slowly1 breathes out celestial fragrances--the sandal and rose-attar of fairer worlds than ours4 ,what should be the unimaginable glory1 if the ,veil were lifted1 and we saw the splendour of the ,face of the divine ,mother1 and in ,her arms the ,child who is the very ,truth8 ,before that ,child the ,seraphim ever veil their faces2 who then of mortal birth may look on ,him and live8 ,yet since in man abides ,his very ,self1 who shall forbid him to pass within the ,veil1 and to see with open face the glory of the ,lord8 ,from the ,cave to highest ,heaven2 such was the pathway of the ,word made ,flesh1 and known as the ,way of the ,cross4 ,those who share the manhood share also the ,divinity1 and may tread where ,he has trodden4 ,what ,thou art1 ,that am ,i4 ,,peace ,,to ,,all ,,beings4 ,,index4 ,,page ,acts of the ,apostles referred to2 #bha ,a ,kempis1 ,thomas2 #aae ,afterword2 #cgf ,allegory2 #ff ,allegories1 ,old ,testament2 #aba ,all-wide ,consciousness2 #bha et seq4 ,ammonius ,saccas2 #bh ,animal ,symbols of ,zodiac2 #afe ,anselm and ,redemption2 #aie ,answers to ,prayer2 #bgg ,subjective ,prayer2 #bij ,apollonius of ,tyana2 #ca ,apostolic ,fathers2 #gj ,appearances of ,divine ,beings2 #ic ,aquinas1 ,thomas2 #aab ,arians of the ,fourth ,century1 quoted2 #ajc ,aristotle1 ,effect on ,mediaeval ,christianity2 #aab ,ascension1 ,the2 #bca1 #bej and ,solar ,myth2 #bca of the ,christ2 #bdi ,asiatic ,researches1 quoted2 #beh ,aspects of the ,,one2 #bfb ,athanasius1 ,story of2 #cec ,athanasian ,creed1 quoted2 #bfc1 #cfg ,atlantis1 ,continent of2 #ah ,at-one-ment2 #bji ,atonement as one of ,lesser ,mysteries2 #bjj ,early ,church on the2 #aie ,calvinistic ,view of2 #aig ,edwards on the2 #aig ,flavel on the2 #aif ,luther's ,views on the2 #aif ,dr4 ,mc,leod ,campbell on the2 #aii ,f4 ,d4 ,maurice on the2 #aii ,vicarious and ,substitutionary2 #aif ,atonement--,views of ,dwight1 ,jeune1 ,jenkyn1 ,liddon1 ,owen1 ,stroud1 and ,thomson2 #aih ,truth underlying the ,doctrine of2 #aii ,pamphlet on1 quoted2 #aih ,nineteenth ,century quoted on2 #bje ,augoeides2 #bg ,barnabas2 #ga ,baptism1 ,a ,mantram in2 #cej ,a ,minor ,form of2 #cdi ,belief in ,death-bed2 #ceb ,infant2 #cec ,in the ,early ,church2 #ceb ,in ,other ,religions2 #cdh of ,initiate2 #ec of ,holy ,ghost and ,fire2 #ahh of ,jesus2 #acc of the ,christ2 #ahf ,tertullian on2 #cdi ,beatific ,vision1 ,the2 #ie1 #bie ,bernard of ,clairvaux2 #aab ,bel-fires2 #afd ,bhagavad ,gita referred to2 #ej1 #bjb1 #bgj1 #cjf1 #cah ,bible ,account of ,creation2 #agi ,birth1 ,second2 #bdg ,blavatsky1 ,h4 ,p41 referred to2 #abg ,blood of ,christ symbolised in ,eucharist2 #cei ,boehme1 ,jacob2 #aae ,body1 ,causal2 #bci1 #bdg ,desire1 ,changes in2 #bdd ,meaning of a2 #bcd ,mental2 #bcf ,building of2 #bde ,natural or ,physical2 #bcf ,natural1 of ,st4 ,paul2 #bcg of ,bliss2 #bdj of ,desire2 #bcf ,physical1 ,changes in2 #bdc ,resurrection2 #bdj ,body1 ,spiritual2 #bci ,book of ,job1 quoted2 #bfh1 #ccb of the ,dead1 referred to2 #cci of ,wisdom1 quoted2 #bff ,bread1 ,general ,symbol in ,sacraments2 #ceh ,brihadaranyakopanishat1 quoted2 #ej1 #bjb ,brotherhood of ,great ,teachers2 #i ,bruno1 ,giordano1 referred to2 #e1 #aac1 #aae1 #bbe1 #cbb ,buddha1 ,birth ,story of2 #afd ,buddhist ,trinity2 #beh ,calvinistic ,doctrine2 #aig ,cardinal ,nicolas of ,cusa2 #aae ,cathari1 ,the1 referred to2 #aac ,cave of ,initiation2 #ahf ,celsus--,controversy with ,origen2 #hh ,chhandogyopanishat1 quoted2 #bec ,chrestos and ,christos2 #agd ,christ as ,hierophant of ,mysteries2 #bca ,baptism of2 #ahf ,crucifixion of2 #ahc ,disciples of2 #bbc in the ,spiritual ,body2 #acg ,life of the2 #bag of the ,mysteries2 #aia ,the2 #acb1 #acd the ,crucified2 #ahb the ,historical2 #abj1 #adj the ,kosmic2 #agi the ,mystic2 #agj the ,mythic2 #ade ,sufferings of the2 #bbc ,christian ,creed1 referred to2 #ahj1 #aha quoted2 #bjf1 #bjg1 #bbi ,christian ,disciples--their work2 #bbc ,christian ,records1 quoted2 #cdh ,christian ,symbols1 c41 not unique2 #adh ,christianity has the ,gnosis2 #cf ,christmas ,day2 #aei1 #afa ,christmas ,festival1 rightly regarded2 #afd ,clarke's ,ante-,nicene ,library1 quoted2 viii41 #ba1 #eh1 #ga1 #gb1 #gc1 #gd1 #gg1 #gh1 #hj et seq41 #hg1 #hh1 #ij et seq41 #ajc1 #aej1 #aea1 #bff ,classes of ,prayers2 #bhc ,clement of ,alexandria1 quoted2 viii41 #bj referred to2 #gc on the ,gnosis2 #hc1 #hd on ,scripture ,allegories2 #hc on ,symbols2 #hj and ,catechetical ,school2 #gc a ,pupil of ,pantaenus2 #gc ,colossians1 ,epistle to1 referred to2 #eh1 #fe1 #ha1 #agg ,comparative ,mythologists2 #g ,theory of2 #h ,religionists2 #g1 #h ,mythology2 #adg ,consecrated ,objects2 #chb ,consecration of ,churches1 ,cemeteries1 c42 #che ,constant1 ,alphonse ,louis2 #aah ,conversion1 ,phenomenon of2 #cac et seq4 ,corinthians1 ,epistles to1 quoted2 ix41 x41 #f1 #cb1 #ee1 #fd1 #fg1 #abd1 #age1 #agg1 #bcb1 #bci1 #bdj1 #bda1 #bea1 #bec1 #bgj1 #cef1 #cgc ,creed1 taught after ,baptism in ,early ,church2 #ceb ,cruden's ,concordance1 quoted2 #cc ,cur ,deus ,homo of ,anselm2 #aie ,dangers to ,christianity2 #abe ,dark ,powers in ,nature2 #ahf1 #ahg ,dean ,milman1 quoted2 #bee et seq4 ,death of ,solar ,heroes2 #aff ,de ,principiis of ,origen2 #aja1 #ajb ,deuteronomy1 quoted2 #if1 #bec ,diegesis of ,r4 ,taylor1 quoted2 #cej ,die ,deutsche ,theologie2 #aad ,dionysius the ,areopagite2 #aaj ,disappearance of the ,mysteries2 #ahd ,disciples1 ,the2 #acf ,work of the2 #bbc ,writings of the2 #adj ,divine ,beings1 ,appearance in ,mysteries2 #ic ,divine ,grace1 ,what it is2 #bbd ,ideation2 #cei ,illumination2 #cgg ,incarnations2 #bgc1 #bgd ,duality of ,manifested ,existence2 #bce of ,second ,person of ,trinity2 #bfe ,easter ,festival2 #aei ,eckhart1 ,teachings of2 #aac ,edwards on the ,atonement2 #aig ,egypt and the ,mysteries2 #aca ,encyclopaedia ,britannica1 referred to2 #bb1 #bc1 #aag quoted2 #aaj et seq4 ,ephesians1 ,epistle to1 quoted2 #eg1 #fe1 #fg1 #cff ,epistle of ,james1 quoted2 #bgf of ,peter1 quoted2 #fd1 #aba1 #aid1 #ced1 #cga ,esoteric ,christianity1 ,popular ,denial of2 #b ,teaching in ,early ,church2 #b ,essentials of ,religion2 #d ,eucharist1 ,bread and ,wine of2 #ceg ,change of ,substance in2 #cfa connected with ,law of ,sacrifice2 #ceg ,meaning and ,use of2 #ceg ,sacrifice of2 #cee ,unworthy ,participants in2 #cfb ,exodus1 ,book of1 quoted2 #ia ,exstasy2 #bie ,faith ,needed for ,forgiveness2 #cab ,fathers1 ,the ,christian1 on ,scriptures2 #cga ,festivals2 #adg ,fish ,symbol in ,religions2 #aff ,flavel on ,atonement2 #aif ,fludd1 ,robert2 #aaf ,forgiveness of ,sins2 #cja in ,lesser ,mysteries2 #cbc in most ,religions2 #cjc ultimately refers to ,post-,mortem ,penalties2 #cjg ,fourth ,manifestation ,feminine2 #bfa ,person2 #bfc ,free-thinking in ,christianity2 #abc ,friends of ,god in the ,oberland2 #aad ,friends1 ,society of2 #aag ,future of ,christianity2 #da ,galatians1 ,epistle to1 quoted2 #fd1 #fe1 #ff1 #abd ,genesis1 quoted2 #ah1 #ahj1 #bfh1 #bfi1 #bga1 #bgi1 #ceh ,germain1 ,comte de ,s42 #aag ,gestures in ,sacraments2 #cch ,gibbon's ,decline and ,fall of ,r4 ,empire1 quoted2 #afb ,giles1 ,rev4 ,dr41 quoted2 #cdg ,gnosis1 ,the2 viii41 #i1 #ajh in ,christianity2 #cf ,gnostic1 ,the1 of ,s4 ,clement2 #hd et seq4 ,gnostics and their ,remains1 quoted2 #afb ,gods in the ,mysteries2 #be ,grades of ,hierarchies2 #cca ,grand ,lodge of ,central ,asia2 #ca ,greek ,cross1 ,the2 #bfg ,guyon1 ,mme4 de2 #aaf ,haug1 ,dr41 ,essay on ,parsis1 cited2 #bjb ,hebrews1 ,epistle to1 quoted2 #ec1 #fg1 #ha1 #ia1 #age1 #agf1 #bje1 #baf1 #bbb1 #bbc1 #bdg1 #bgj1 #bgd1 #bhj ,hebrew ,trinity2 #bed ,hell-fire ,dogma1 ,the2 #dh ,heroic ,enthusiasts1 ,the1 quoted2 #cbc ,hidden ,god1 ,the2 #bjg ,meanings in ,jewish and ,christian ,scriptures2 #ajj ,side of ,christianity2 #cf ,teaching in all ,religions2 #bj ,hierarchies of ,divine ,beings2 #cca of ,superhuman ,beings2 #bc ,hindu1 ,trinity1 ,the2 #beg ,history versus ,myth2 #aec ,holy ,spirit as ,creator2 #bfi ,holy ,water2 #cdc1 #cdi1 #cea ,human ,evolution repeats ,kosmic ,process2 #bga ,huxley1 ,t4 ,h41 quoted2 #bhb ,hyde1 ,dr41 quoted2 #cdg ,hymn to ,demeter2 #bb ,iamblichus1 ,on the ,mysteries1 quoted2 #bb1 #bc1 #bd1 #be1 #bg1 #bi1 #bif et seq4 ,iamblichus1 ,life of ,pythagoras1 referred to2 #bh ,ignatius2 #ga ,incarnation of ,logos2 #agi ,initiation and ,rebirth2 #ea1 #ec ,cave of2 #ahf ,ceremonies of2 #bdg et seq4 ,conditions of2 #agc ,mount of2 #ia ,inspiration1 ,true2 #cgh ,intelligences in ,invisible ,worlds2 #bgi ,inviolability of ,law2 #cje ,invisible ,helpers2 #bhj ,invisible ,worlds interpenetrate the ,visible2 #bgi ,irenaeus1 ,against ,heresies1 referred to2 #aje ,isaiah1 quoted2 #baj1 #bie1 #cff1 #cgg ,isomeric ,compounds2 #cfa ,jeremiah1 ,book of1 quoted2 #bfb1 #ceg ,jesus at ,mount ,serbal2 #acj ,baptism of2 #acc ,date and ,place of ,birth2 #acj ,his ,work in ,christendom2 #adc in ,egypt2 #acj ,inner ,instructions of2 #acg ,master of the ,west2 #adg ,sacrifice of2 #acc the ,divine ,teacher2 #ahc the ,healer and ,teacher2 #abg training in ,essene ,community2 #acj the ,master2 #adb ,judges1 ,book of1 quoted2 #ig ,juliana ,mother2 #aag ,justin ,martyr2 #adh quoted2 #adi et seq4 ,kabbala1 ,five ,books of1 referred to2 #cd ,karma2 #bhh1 #cji ,kathopanishat1 quoted2 #cb1 #cc1 #di ,key to ,theosophy1 quoted2 #bid ,kingdom of ,heaven--real meaning2 #eb ,kings1 ,book of1 quoted2 #cc1 #ced ,kosmic ,christ1 ,the2 #agi ,process of becoming2 #bfh ,sacrifice2 #ahc ,lang1 ,andrew1 referred to2 #aa1 #ab ,language of ,symbols2 #aec ,latin ,cross1 ,origin of2 #bjf ,use of1 in ,roman ,church2 #ccg ,law of ,sacrifice2 #bja in ,hinduism2 #bjb in ,nature of ,logos2 #bjd in ,zoroastrianism2 #bjb or ,manifestation2 #bjc ,law1 ,william2 #aag ,left-hand ,path2 #ag ,lent2 #afg ,levi ,eliphas2 #aah ,leviticus1 quoted2 #ceh ,light on the ,path1 quoted2 #bbj ,little ,child2 #fe ,logos1 ,birth of the2 #bje and ,sacrifice2 #bjd ,life of1 in every form2 #bjh ,meaning of the ,term2 #agb of ,plato2 #ahb ,perpetual ,sacrifice of2 #bji ,loss of ,mystic ,teaching in ,christianity2 #cg ,luke1 ,gospel of1 quoted2 #de1 #dh1 #age1 #agf1 #bfd1 #bhi1 #cjb1 #cab ,luther on the ,atonement2 #aif ,madonnas2 #afj ,magnetic ,cures1 ,secret of2 #cdb ,change in ,sacramental ,substance2 #cdb ,energies in ,ether2 #cda ,magnetisation of ,substances2 #cda ,making of ,religion1 ,the1 referred to2 #aa ,man as ,microcosm2 #bga and ,woman ,complementary2 #cfe develops ,second ,aspect2 #bgb ,man's ,manifold ,nature2 #bcd ,mandakopanishat1 quoted2 #bjb ,mantras2 #cce essential in ,sacraments2 #cch in rite of ,baptism2 #cej in ,sanskrit2 #ccf spoilt by translation2 #ccg ,mark1 ,gospel of1 quoted2 vii41 #de1 #dg ,martin1 ,st42 #aag ,marriage1 ,deeper meaning of2 #cfe in ,lesser ,mysteries2 #cfh ,mystery of2 #cff ,sacrament of2 #cfd type of union between ,god and ,man2 #cff ,mary1 the ,world ,mother2 #bjf ,master1 ,jesus1 the2 #adb ,matthew1 ,gospel of1 quoted2 vii41 #de1 #df1 #di1 #eb1 #ec1 #ed1 #ib1 #acd1 #agf1 #agg1 #ahf1 #baj1 #baf1 #bdj1 #bga1 #bgd1 #bha1 #cjf1 #cai ,maurice1 cited2 #bed ,mead1 ,g4 ,r4 ,s41 quoted2 #bf1 #bh1 #bi1 #cj1 #ca1 #aad ,mediator1 ,nature of2 #bgd ,meditation--,what it is2 #bic ,growth by2 #bii ,men at different levels2 #c ,miguel de ,molinos2 #aaf ,ministry of ,angels1 ,the2 #bhg1 #bhi ,miracles2 #ade ,mithras1 ,birth of2 #afa ,modern ,spirit antagonistic to ,prayer2 #bgf ,more1 ,henry2 #aaf ,mother ,juliana of ,norwich2 #aag ,mount ,serbal2 #acj ,mount of ,initiation2 #ia1 #ahh ,mueller1 ,george1 ,case of2 #bhd et seq4 ,music in ,worship2 #cce1 #ccg ,myers 7,f471 ,st4 ,paul2 #cgh ,mystery ,gods2 #be of ,christ2 #eg ,mysteries1 ,christian1 ,symbolism of2 #bdg ,mysteries and ,yoga2 #ca ,christ as ,hierophant of2 #bca ,disappearance of the2 #ahd ,eliphas ,levi on the2 #aah established by ,christ2 #adb ,greater1 ,the2 ix41 #a1 #bb1 #bg1 #fc in the ,gospels2 #de in ,egypt2 #aca in relation to ,myth2 #aeg ,lesser2 ix41 #a1 #bb and ,prayer2 #bhj as to ,bodies2 #bcg ,teaching of2 #bea ,names in ,christianity2 #dg of ,bacchus2 #ba1 #bg of ,chaldaea1 ,egypt1 ,eleusis1 ,mithras1 ,orpheus1 ,samothrace1 ,scythia2 #ba of ,god2 #eg of ,jesus2 #a1 #db1 #id of the ,early ,church2 #fi et seq4 of ,magic1 quoted2 #aeg praised by ,learned ,greeks2 #ba ,pseudo1 and ,sun-,god ,story2 #afg source of ,mystic ,learning2 #ajh ,the2 #aga1 #agh taught1 ,post-mortem ,existence2 #ba ,the ,true2 #agi ,the ,christ of the2 #ahd ,theory of the2 #bb withdrawn2 #ajh ,mystic ,christ1 ,the2 #agj ,twofold2 #agh ,vesture1 ,the2 #ach ,mythic ,christ1 ,the2 #ade ,myth1 ,meaning of2 #aeb1 #aec ,solar2 #aef ,mythology ,comparative2 #adg ,natural and ,spiritual ,bodies2 #bcb ,body--of ,st4 ,paul2 #bcg ,natural ,body1 ,the2 #bce et seq4 ,need for ,graded ,religion2 #ad ,neoplatonists2 #bi1 #aab ,newman1 ,cardinal1 quoted2 #ajc et seq4 ,recognises a ,secret ,tradition2 #ajd ,new ,testament ,proofs of ,esotericism2 #db et seq4 ,nicene ,creed2 #aha ,nicolas of ,basel2 #aad ,noachian ,deluge2 #ai ,nous ,demiurgos of ,plato2 #bee ,numbers1 ,book of1 quoted2 #bgj ,object of all ,religions2 #c ,occult ,experts2 #abg ,knowledge1 ,danger of2 #af ,records2 #ah and the ,gospels2 #abi side of ,nature2 #bgi use of ,sounds2 #ccd ,old ,testament ,allegories2 #aba ,one ,existence1 ,the2 #bec ,one1 ,the1 ,three aspects of2 #bfb ,manifest2 #bfa ,origen ,against ,celsus2 #hh et seq4 2 #ie on the ,need of ,wisdom2 #ii ,mysteries2 #hi ,scriptures2 #cgb ,tower of ,babel2 #ig referred to2 #dd ,shining ,light of ,learning2 #hg ,orpheus1 ,mead's1 quoted2 #bh1 #bi1 #cj1 #aad ,owen on ,atonement2 #aig ,pantaenus2 #gc1 #gd ,paracelsus2 #aae ,paradise2 #bdb ,path of ,discipleship2 #agd ,philippians1 ,epistle to1 quoted2 #fb ,physical ,ailments final expression of ,karma2 #caj ,physical ,body1 ,changes in2 #bdc ,material in ,sacraments2 #cdj ,pilgrimages1 ,rationale of2 #chb ,pistis ,sophia1 quoted2 #df1 #ach1 #aci1 #cjb et seq41 #cai et seq41 #cdj referred to2 #acg ,plato's ,cave2 #aec ,plato initiated in ,egypt2 #ba ,platonists of ,cambridge2 #aaf ,plotinus1 ,dying ,words of2 #ca referred to2 #bc ,mead's1 quoted2 #ca ,polycarp1 ,bishop of ,smyrna2 #gj ,popular ,christianity1 ,mistake of2 vii4 ,denial of ,esoteric ,christianity2 #a ,porphyry1 quoted2 #bg1 #ed ,prayer2 #bgf ,answers to2 #bgg as ,will2 #bhe ,class ,b--general principle2 #bib ,failure of2 #bhg for ,spiritual ,enlightenment2 #bia for the ,student of ,lesser ,mysteries2 #bif ,highest form of2 #bic ,puzzling ,facts as to2 #bgg ,prayers classified2 #bgh ,probationary ,path1 ,the2 #bdg ,proclaim upon the houses--,mystical meaning2 #gi ,proclus1 ,teaching of2 #bf1 #bi1 #ea ,psalms1 quoted2 #e1 #bii ,pseudo-,mysteries and ,sun-,god ,drama2 #afg ,pupils of the ,apostles2 #gj ,purgatory2 #bdb ,purification2 #bdd ,pythagoras1 referred to2 #bh in ,india2 #ca ,pythagorean ,school1 ,discipline of2 #bi1 #cj ,qualifications of ,disciple2 #age ,quietists1 ,the2 #aaf ,regions of the ,invisible ,worlds2 #bci ,re-incarnation2 #bci ,religion1 ,need for graded2 #ad ,religion of ,ancient ,persians1 quoted2 #cdg ,religions1 ,common origin of2 #g ,custodians of ,sacred ,books2 #cfi ,essentials of2 #d fitted for ,stages of ,growth2 #ac ,object of all2 #c ,source of all2 #g ,religious ,founders2 #aj ,scriptures2 #aj ,teachers2 #i ,resurrection and ,solar ,myth2 #bca1 #bej ,body2 #bdj of the ,christ2 #bdi of the ,dead2 #fb ,the--,part of ,lesser ,mysteries2 #bca ,revelation2 #cfi ,fragments of in ,sacred ,books2 #cgj in ,cypher2 #cgj of ,deity in ,kosmos2 #cge ,revelations1 ,book of1 quoted2 #ej1 #fc1 #ff1 #bdi1 #bfc1 #bib1 #cbb1 #cca ,revolt against ,dogma2 #ch ,roman ,empire dying2 #ajg ,romans1 ,epistle to1 quoted2 #hb1 #cfc ,rosenkreutz ,christian2 #aag ,ruling ,angel of ,jews2 #if1 #ih ,ruysbroeck2 #aae ,sacrament1 a kind of crucible2 #cbf a ,pictorial ,allegory2 #cbe ,change in substance at2 #cdc link between ,visible and ,invisible2 #cbf1 #cbg of ,baptism2 #cdg of ,eucharist2 #cdg of ,marriage2 #cdg1 #cfd of ,penance2 #cdj ,sacraments2 #cbd ,angels connected with2 #cdc defined in ,church ,catechism2 #cbi ,sacraments1 ,gestures used in2 #cch in all ,religions2 #cbd ,lost at ,reformation2 #cbg ,mantrams in2 #cch of ,christian ,church2 #cbg ,peculiar ,characteristics2 #cbd ,seven1 of ,christianity2 #cbg1 #cdf ,signs1 ,seals1 or ,sigils in2 #cci ,substance and ,accidents of2 #cfa ,twofold ,nature of2 #cbd et seq4 ,two1 ,in ,protestant ,communities2 #cbh1 #cdf ,sacred ,places and ,objects2 #chj ,sacred ,quaternery1 ,the2 #bfa ,sacrifice as ,joy2 #baj et seq4 ,law of2 #bja ,four ,stages in2 #bab ,lessons in2 #bab et seq4 of ,jesus2 #acc ,saint ,bonaventura2 #aab ,elizabeth2 #aac ,francois de ,sales2 #aaf ,john of the ,cross2 #aaf ,john's ,gospel1 quoted2 x41 #df1 #eb1 #ec1 #ed1 #ef1 #ajc1 #acb1 #acc1 #acd1 #acg1 #agg1 #ahj1 #baf1 #bdj1 #bdf1 #bej1 #bfb1 #bgj1 #bgc1 #bib1 #chb ,paul1 quoted2 #ee et seq41 #abd1 #ahd ,paul an ,initiate2 #fa and ,mysteries2 #eg and ,timothy2 #ei1 #fi on ,allegory2 #ff ,peter1 quoted2 #aid ,teresa2 #aaf ,timothy1 referred to2 #ei ,samuel1 ,book of1 quoted2 #cc ,savage ,deities2 #aa ,savages as ,descendants of ,civilisation2 #ab ,saviour1 ,the ,true2 #bai et seq4 ,sayings of ,jesus2 #ec1 #ed1 #cja ,scientific ,analysis of ,vehicles2 #bcg ,search for ,god1 ,the2 #e ,secret ,teachings of ,jesus2 #ij ,tradition recognised by ,newman2 #ajd ,second ,birth2 #ahe1 #bdg ,sepher ,yetzirah1 quoted2 #cd ,sharpe's ,egyptian ,mythology1 quoted2 #bei ,shvetashvataropanishat1 quoted2 #cb ,sign of ,power2 #cci ,society of ,friends2 #aag ,solar ,gods2 #afj ,myth1 ,root of2 #agh ,sopater1 quoted2 #ba ,sophia--,the ,wisdom2 #ach ,soul--,dual2 #bcc ,sound and ,form in the ,invisible ,worlds2 #ccc ,sound1 ,occult use of2 #ccd ,source of ,religions2 #g ,spirit and ,matter2 #cfg ,spirit threefold2 #bcc manifested as triple ,self2 #ccj ,spiritual ,body1 ,divisions of2 #bdj et seq4 ,star of ,initiation2 #ahf ,strait ,gate term of ,initiation2 #di1 #ej1 #agd1 #agg ,stromata or ,miscellanies of ,s4 ,clement1 quoted2 #eh1 #gd et seq41 #gh1 #hc1 #hd1 #he1 #hg ,sufferings of the ,christ2 #bbc ,superintending ,spirits2 #ih ,sun ,god ,legend2 #aeh ,symbol of ,logos2 #aga ,heroes2 #afe ,myths1 recurring2 #afi of ,righteousness2 #bdi ,symbol of the ,logos2 #aed ,symbols2 #aee ,survival of ,christianity82 #dj ,symbol of ,jesus2 #afe of ,trinity2 #bfg ,symbols--animal1 in ,zodiac2 #afe ,language of2 #aec ,symbols of ,logoi2 #bff et seq4 ,tatian and ,theodotus1 referred to2 #gc ,tauler1 ,john2 #aad ,taylor1 ,robert1 quoted2 #cej ,teachings common to all ,religions2 #adf in the hands of ,spiritual ,brotherhood2 #cgd ,tertullian on ,baptism2 #aea ,the ,christ2 #acb1 #acd ,the ,hidden ,side of ,religions2 #a of ,christianity2 #cf ,the ,disciples2 #acf ,the ,simple ,gospel2 #ci ,the title of ,lord2 #if ,the ,testimony of the ,scriptures2 #cf ,the ,tower of ,babel2 #ig ,the ,thyrsus2 #ge ,the ,true ,exstasis2 #ajh ,the ,trinity2 #bec among the ,hebrews2 #bed ,hindu2 #beg in ,buddhism2 #beh in ,chaldaea2 #bei in ,china2 #bei in ,extinct ,religions2 #beh in ,egypt2 #bei in ,man2 #agg1 #bcc in ,manifestation2 #bed in ,zoroastrianism2 #beg ,the ,word of ,wisdom1 of ,knowledge2 #ajb ,theological ,hell2 #cjh ,theosophical ,review1 quoted2 #bbh ,thessalonians1 ,epistle to1 quoted2 #bcc ,three ,worlds1 ,the2 #bda ,timothy1 ,epistle to1 quoted2 #ei1 #fj1 #fa1 #fe1 #acd1 #bbg ,tradition of ,post-mortem ,teaching of ,jesus2 #df ,transubstantiation--,truth ,underlying2 #cfj ,triangle as a ,symbol of ,trinity2 #bfg ,trinity1 ,a ,second2 #bfc of ,spirit2 #bcc ,trinity in ,christian agrees with other ,faiths2 #bfj ,triple ,aspect of ,matter2 #bfd ,triplicity in ,nature2 #bfa ,true ,theosophy defined2 x4 ,two ,schools of ,christian ,interpretation2 #abb ,two-fold ,division of ,man ,insufficient2 #bcb ,vaivasvata ,manu2 #ai ,valentinus2 #acg ,vaughan1 ,thomas2 #aaf ,vehicles of ,consciousness1 ,need for ,different2 #bch ,vibrations2 #ccd ,vibratory ,effects of ,mass2 #cch ,virgin ,matter2 #bfd and ,third ,person of ,trinity2 #bfe and ,second 2 #bfe ,mother2 #bfd ,virgin's ,womb1 ,meaning of2 #ahj ,virgo1 ,zodiacal ,sign of2 #aeh1 #afj ,virtues in the ,mysteries2 #bg ,voice of the ,silence1 quoted2 #bdi ,voice ,figures--,mrs4 ,watts ,hughes1 referred to2 #ccc ,williamson's ,great ,law1 quoted2 #afa1 #afc et seq41 #aff1 #afg1 #bjc1 #bee1 #bei1 #cdh1 #ceh4 ,will as ,prayer2 #bhe ,words of ,power2 #cce ,work of the ,holy ,spirit2 #agi1 #bfh ,second ,person2 #agi1 #bfi ,first ,person2 #bgj ,working of ,logos in ,matter2 #ahb ,workers in ,kosmos2 #bhc the ,invisible ,worlds2 #aeb1 #bhj ,world ,bibles1 fragments of ,revelation2 #cgd ,world ,soul1 ,the2 #bc ,world ,symbols2 #bff ,writings of the ,disciples2 #adj ,zechariah1 quoted2 #bfh ,zodiac1 ,the2 #afj 99 99 99 99 99 ,,footnotes3 #a ,s4 ,mark xvi4 #ae4 #b ,s4 ,matt vii4 #f4 #c ,clarke's ,ante-,nicene ,christian ,library1 ,vol4 ,,iv4 ,clement of ,alexandria4 ,stromata1 bk4 ,i41 ch4 xii4 #d ,i4 ,cor4 iii4 #af4 #e ,ibid41 ii4 #ad1 #af4 #f ,s4 ,john1 i4 #i4 #g ,psalms1 xlii4 #a4 #h #a ,cor4 xv4 #bh4 #i ,ante-,nicene ,library1 ,vol4 ,,xii4 ,clement of ,alexandria4 ,stromata1 bk4 ,v41 ch4 xi4 #aj ,see ,article on ,mysteries1 ,encyc4 ,britannica ninth edition4 #aa ,psellus1 quoted in ,iamblichus on the ,mysteries4 ,t4 ,taylor1 p4 #cdc1 note on p4 #bc1 second edition4 #ab ,iamblichus1 as ante1 p4 #cja4 #ac ,ibid41 p4 #gb4 #ad ,the article on ,mysticism in the ,encyclopaedia ,britannica has the following on the teaching of ,plotinus 7#bjd-bjf ,a4,d473 ,the ,one the ,supreme ,god spoken of above is exalted above the nous and the 'ideas'2 it transcends existence altogether and is not cognisable by reason4 ,remaining itself in repose1 it rays out1 as it were1 from its own fulness1 an image of itself1 which is called nous1 and which constitutes the system of ideas of the intelligible world4 ,the soul is in turn the image or product of the nous1 and the soul by its motion begets corporeal matter4 ,the soul thus faces two ways--towards the nous1 from which it springs1 and towards the material life1 which is its own product4 ,ethical endeavour consists in the repudiation of the sensible2 material existence is itself estrangement from ,god4444 ,to reach the ultimate goal1 thought itself must be left behind2 for thought is a form of motion1 and the desire of the soul is for the motionless rest which belongs to the ,one4 ,the union with transcendent deity is not so much knowledge or vision as ecstasy1 coalescence1 contact4 ,neo-,platonism is thus first of all a system of complete rationalism2 it is assumed1 in other words1 that reason is capable of mapping out the whole system of things4 ,but1 inasmuch as a ,god is affirmed beyond reason1 the mysticism becomes in a sense the necessary complement of the would-be all-embracing rationalism4 ,the system culminates in a mystical act4 #ae ,iamblichus1 as ante1 p4 #gc4 #af ,ibid1 pp4 #ee1 #ef4 #ag ,ibid1 pp4 #aah1 #aai4 #ah ,ibid1 p4 #aah1 #aai4 #ai ,ibid1 pp4 #ie1 #ajj4 #bj ,ibid1 p4 #aja4 #ba ,ibid1 p4 #ccj4 #bb ,g4 ,r4 ,s4 ,mead4 ,plotinus1 p4 #db4 #bc ,iamblichus1 p4 #cfd1 note on p4 #acd4 #bd ,g4 ,r4 ,s4 ,mead4 ,orpheus1 pp4 #bhe1 #bhf4 #be ,iamblichus1 p4 #cfd1 note on p4 #acd4 #bf ,iamblichus1 p4 #bhe1 et seq4 #bg ,g4 ,r4 ,s4 ,mead4 ,orpheus1 p4 #ei4 #bh ,ibid1 p4 #cj4 #bi ,ibid1 pp4 #bfc1 #bga4 #cj ,g4 ,r4 ,s4 ,mead4 ,plotinus1 p4 #bj4 #ca ,shvetashvataropanishat1 vi41 #bb4 #cb ,kathopanishat1 iii41 #ad4 #cc ,i4 ,cor4 xiii4 #a4 #cd ,kathopanishat1 vi4 #ag4 #ce ,mundakopanishat1 ,,ii41 ii4 #i4 #cf ,ibid41 ,,iii41 i4 #c4 #cg ,i ,sam4 xix4 #bj4 #ch ,,ii4 ,kings ii4 #b1 #e4 #ci ,under ,school4 #dj ,dr4 ,wynn ,westcott4 ,sepher ,yetzirah1 p4 #i4 #da ,s4 ,mark iv4 #aj1 #aa1 #cc1 #cd4 ,see also ,s4 ,matt4 xiii4 #aa1 #cd1 #cf1 and ,s4 ,luke viii4 #aj4 #db ,s4 ,john xvi4 #ab4 #dc ,acts i4 #c4 #dd ,loc4 cit4 ,trans4 by ,g4 ,r4 ,s4 ,mead4 ,i4 i4 #a4 #de ,s4 ,matt4 vii4 #f4 #df ,as to the ,greek woman3 ,it is not meet to take the children's bread1 and to cast it unto the dogs4--,s4 ,mark vii4 #bg4 #dg ,s4 ,luke xiii4 #bc1 #bd4 #dh ,s4 ,matt4 vii4 #ac1 #ad4 #di ,kathopanishat ,,ii4 iv4 #aj1 #aa4 #ej ,brihadaranyakopanishat4 ,,iv4 iv4 #g4 #ea ,rev4 vii4 #i4 #eb ,bahgavad ,gita1 vii4 #c4 #ec ,ante1 p4 #bf4 #ed ,it must be remembered that the ,jews believed that all imperfect souls returned to live again on earth4 #ee ,s4 ,matt4 xix4 #af-bf4 #ef ,s4 ,john xvii4 #c4 #eg ,heb4 ix4 #bc4 #eh ,s4 ,john4 iii4 #c1 #e4 #ei ,s4 ,matt4 iii4 #aa4 #fj ,ibid4 xviii4 #c4 #fa ,s4 ,john iii4 #aj4 #fb ,s4 ,matt4 v4 #dh4 #fc ,ante1 p4#bd #fd ,note how this chimes in with the promise of ,jesus in ,s4 ,john xvi4 #ab-ad3 ,i have yet many things to say unto you1 but ye cannot bear them now4 ,howbeit when ,he1 the ,spirit of ,truth1 is come1 ,he will guide you into all truth4444 ,he will show you things to come4444 ,he shall receive of mine1 and shall show it unto you4 #fe ,another technical name in the ,mysteries4 #ff ,eph4 iii4 #c1 #d1 #i4 #fg ,col i4 #bc1 #be-bh4 ,but ,s4 ,clement1 in his ,stromata1 translates every man1 as the whole man4 ,see ,bk4 ,v41 ch4 x4 #fh ,col4 iv4 #c4 #fi ,ante-,nicene ,library1 ,vol4 ,,xii4 ,clement of ,alexandria4 ,stromata1 bk4 ,v4 ch4 x4 ,some additional sayings of the ,apostles will be found in the quotations from ,clement1 showing what meaning they bore in the minds of those who succeeded the apostles1 and were living in the same atmosphere of thought4 #gj ,i4 ,tim4 iii4 #i1 #af4 #ga ,i4 ,tim4 i4 #ah4 #gb ,ibid41 iv4 #ad4 #gc ,ibid41 vi4 #ac4 #gd ,ibid41 #bj4 #ge ,,ii4 ,tim4 i4 #ac1 #ad4 #gf ,ibid41 ii4 #b4 #gg ,phil4 iii4 #h1 #aj-ab1 #ad1 #ae4 #gh ,rev4 i4 #ah4 ,i am ,he that liveth1 and was dead2 and behold1 ,i am alive for evermore4 ,amen4 #gi ,,ii4 ,cor4 v4 #af4 #hj ,gal4 iii4 #bg4 #ha ,gal4 iv4 #ai4 #hb ,i4 ,cor4 iv4 #ae4 #hc ,i4 ,s4 ,pet4 iii4 #d4 #hd ,eph4 iv4 #ac4 #he ,col4 i4 #bd4 #hf ,,ii4 ,cor4 iv4 #aj4 #hg ,gal4 ii4 #bj4 #hh ,,ii4 ,tim4 iv4 #f1 #h4 #hi ,rev4 iii4 #ab4 #ij ,gal4 iv4 #bb-ca4 #ia ,i ,cor4 x4 #a-d4 #ib ,eph4 v4 #bc-cb4 #ic ,vol4 ,i4 ,the ,martyrdom of ,ignatius1 ch4 iii4 ,the translations used are those of ,clarke's ,ante-,nicene ,library1 a most useful compendium of ,christian antiquity4 ,the number of the volume which stands first in the references is the number of the volume in that ,series4 #id ,ibid4 ,the ,epistle of ,polycarp1 ch4 xii4 #ie ,ibid4 ,the ,epistle of ,barnabas1 ch4 i4 #if ,ibid4 ch4 x4 #ig ,ibid4 ,the ,martyrdom of ,ignatius1 ch4 i4 #ih ,ibid4 ,epistle of ,ignatius to the ,ephesians1 ch4 iii4 #ii ,ibid4 ch4 xii4 #ajj ,ibid4 to the ,trallians1 ch4 v4 #aja ,ibid4 to the ,philadelphians1 ch4 ix4 #ajb ,vol4 ,,iv4 ,clement of ,alexandria ,stromata1 bk4 ,i4 ch4 i4 #ajc ,vol4 ,,iv4 ,stromata1 bk4 ,i4 ch4 xxviii4 #ajd ,it appears that even in those days there were some who objected to any truth being taught secretly6 #aje ,ibid4 bk4 ,i1 ch4 i4 #ajf ,ibid4 bk4 ,v41 ch4 iv4 #ajg ,ibid4 ch4 v4-viii4 #ajh ,ibid4 ch4 ix4 #aji ,ibid4 bk4 ,v41 ch4 x4 #aaj ,loc4 ,cit4 xv4 #bi4 #aaa ,ibid4 xvi4 #be1 #bf2 the version quoted differs in words1 but not in meaning1 from the ,english ,authorised ,version4 #aab ,stromata1 bk4 ,v41 ch4 x4 #aac ,ibid4 bk4 ,,vi41 ch4 vii4 #aad ,ibid4 bk4 ,,vii41 ch4 xiv4 #aae ,ibid4 bk4 ,,vi41 ch4 xv4 #aaf ,ibid4 bk4 ,,vi4 x4 #aag ,ibid4 bk4 ,,vi4 vii4 #aah ,ibid4 bk4 ,i4 ch4 vi4 #aai ,ibid4 ch4 ix4 #abj ,ibid4 bk4 ,,vi4 ch4 x4 #aba ,ibid4 bk4 ,i4 ch4 xiii4 #abb ,vol ,,xii4 ,stromata1 bk4 ,v4 ch4 iv4 #abc ,ibid4 bk4 ,,vi4 ch4 xv4 #abd ,book ,i4 of ,against ,celsus is found in ,vol4 ,x4 of the ,ante-,nicene ,library4 ,the remaining books are in ,vol4 ,,xxiii4 #abe ,vol4 ,x4 ,origen against ,celsus1 bk4 ,i4 ch4 vii4 #abf ,ibid4 #abg ,ex4 xxv4 #dj1 xxvi4 #cj1 and compare with ,heb4 viii4 #e1 and ix4 #be4 #abh ,origen against ,celsus1 bk4 ,,iv4 ch4 xvi4 #abi ,ibid4 bk4 ,,iii4 ch4 lix4 #acj ,ibid4 ch4 lxi4 #aca ,ibid4 ch4 lxii4 #acb ,ibid41 ch4 lx4 #acc ,vol4 ,,xxiii4 ,origen against ,celsus1 bk4 ,v4 ch4 xxv4 #acd ,ibid4 ch4 xxviii4 #ace ,ibid4 ch4 xxix4 #acf ,ibid4 ch4 xx xi4 #acg ,ibid4 ch4 xxxii4 #ach ,ibid4 ch4 xlv4 #aci ,ibid4 ch4 xlvi4 #adj ,ibid4 chs4 xlvii4-liv4 #ada ,ibid4 ch4 lxxiv4 #adb ,ibid4 bk4 ,,iv41 ch4 xxxix4 #adc ,vol4 ,x4 ,origen against ,celsus1 bk4 ,i41 ch4 xvii1 and others4 #add ,ibid4 ch4 xlii4 #ade ,vol4 ,x4 ,de ,principiis1 ,preface1 p4 #h4 #adf ,ibid4 ch4 i4 #adg ,s4 ,john xiv4 #ah-bj4 #adh ,loc4 cit4 ch4 i4 sec4 ,,iii4 p4 #ee4 #adi ,ibid4 ch4 ,i4 ,sec4 ,,iii4 pp4 #ee1 #ef4 #aej ,ibid4 pp4 #ed1 #ee4 #aea ,seems to have been is a somewhat weak expression1 after what is said by ,clement and ,origen1 of which some specimens are given in the text4 #aeb ,ibid41 p4 #fb4 #aec ,article on ,mysticism4--,encyc4 ,britan4 #aed ,article ,mysticism4 ,encyclopaedia ,britannica4 #aee ,orpheus1 pp4 #ec1 #ed4 #aef ,obligation must be here acknowledged to the ,article ,mysticism1 in the ,encyc4 ,brit41 though that publication is by no means responsible for the opinions expressed4 #aeg ,the ,mysteries of ,magic4 ,trans4 by ,a4 ,e4 ,waite1 pp4 #eh and #fj4 #aeh ,,ii4 ,s4 ,peter i4 #e4 #aei ,gal4 iv4 #ai4 #afj ,,ii4 ,cor4 v4 #af4 #afa ,s4 ,john i4 #ad4 #afb ,s4 ,john i4 #cb4 #afc ,s4 ,matt4 iii4 #ag4 #afd ,ibid4 iv4 #ag4 #afe ,i4 ,tim4 iii4 #af4 #aff ,s4 ,john x4 #cd-cf4 #afg ,s4 ,john xiv4 #ah1 #ai4 #afh ,valentinus4 ,trans4 by ,g4 ,r4 ,s4 ,mead4 ,pistis ,sophia1 bk4 i41 ,i4 #afi ,ante1 p4 #gb4 #agj ,ibid4 #fj4 #aga ,ibid4 bk4 ii41 #bah4 #agb ,ibid4 #bcj4 #agc ,ibid4 #ceg4 #agd ,ibid4 #cgg4 #age ,vol4 ,,ii4 ,justin ,martyr4 ,first ,apology1 ch4 liv41 lxii41 and lxvi4 #agf ,vol4 ,,ii4 ,justin ,martyr4 ,second ,apology1 ch4 xiii4 #agg ,vol4 ,,vii4 ,tertullian1 ,on ,baptism1 ch4 v4 #agh ,the student might read ,plato's account of the ,cave and its inhabitants1 remembering that ,plato was an ,initiate4 ,republic1 ,bk4 vii4 #agi ,eliphas ,levi ,the ,mysteries of ,magic1 p4 #dh4 #ahj ,bonwick4 ,egyptian ,belief1 p4 #aeg4 ,quoted in ,williamson's ,great ,law1 p4 #bf4 #aha ,the festival ,natalis ,solis ,invicti1 the birthday of the ,invincible ,sun4 #ahb ,williamson4 ,the ,great ,law1 pp4 #dj-db4 ,those who wish to study this matter as one of ,comparative ,religion cannot do better than read ,the ,great ,law1 whose author is a profoundly religious man and a ,christian4 #ahc ,ibid4 pp4 #cf1 #cg4 #ahd ,the ,great ,law1 p4 #aaf4 #ahe ,ibid4 p4 #eh4 #ahf ,ibid4 p4 #ef4 #ahg ,ibid4 pp4 #abj-abc4 #ahh ,see on this the opening of the ,johannine ,gospel1 i4 #a-e4 ,the name ,logos1 ascribed to the manifested ,god1 shaping matter--all things were made by ,him--is ,platonic1 and is hence directly derived from the ,mysteries2 ages before ,plato1 ,vak1 ,voice1 derived from the same source1 was used among ,hindus4 #ahi ,see ,ante1 pp4 #abd4 #aij ,see ,ante1 pp4 #ic-id4 #aia ,see ,ante1 p4 #he4 #aib ,,ii4 ,cor4 iv4 #ah4 #aic ,,ii4 ,cor4 v4 #g4 #aid ,heb4 v4 #ad4 #aie ,s4 ,luke xv4 #af4 #aif ,ibid4 xiv4 #bf4 #aig ,s4 ,matt4 v4 #bh4 #aih ,heb4 xi4 #bg4 #aii ,s4 ,matt v4 #de4 #bjj ,s4 ,luke ix4 #di1 #ej4 #bja ,s4 ,matt xvii4 #bj4 #bjb ,,ii4 ,cor4 vi4 #h-aj4 #bjc ,col4 iii4 #a4 #bjd ,s4 ,matt4 v4 #h1 and ,s4 ,john xvii4 #ba4 #bje ,gen4 i4 #b4 #bjf ,s4 ,john i4 #c4 #bjg ,the ,christian ,creed1 p4 #bi4 ,this is a most valuable and fascinating little book1 on the mystical meaning of the creeds4 #bjh ,ibid4 p4 #db4 #bji ,a name of the ,holy ,ghost4 #baj ,ibid4 p4 #dc4 #baa ,ante1 p4 #abd4 #bab ,s4 ,matt4 xviii4 #c4 #bac #b ,s4 ,peter iii4 #ae1 #af4 #bad ,a4 ,besant4 ,essay on the ,atonement4 #bae ,ibid4 #baf ,brihadaranyakopanishat1 ,i4 i4 #a4 #bag ,bhagavad ,gita1 iii4 #aj4 #bah ,brihadaranyakopanishat1 ,i4 ii4 #g4 #bai ,mundakopanishat1 ,,ii4 ii4 #aj4 #bbj ,haug4 ,essays on the ,parsis1 pp4 #ab-ad4 #bba ,rev4 xiii4 #h4 #bbb ,w4 ,williamson4 ,the ,great ,law1 p4 #djf4 #bbc ,a4 ,besant4 ,nineteenth ,century1 ,june1 #ahie1 ,the ,atonement4 #bbd ,heb4 i4 #e4 #bbe ,ibid41 #b4 #bbf ,c4,w4 ,leadbeater4 ,the ,christian ,creed1 pp4 #ed-ef4 #bbg ,ibid4 pp4 #ef1 #eg4 #bbh ,s4 ,matt4 xxv4 #ba1 #bc1 #ca-de4 #bbi ,is4 liii4 #aa4 #bcj ,s4 ,matt4 xvi4 #be4 #bca ,s4 ,john xii4 #be4 #bcb ,heb4 vii4 #af4 #bcc ,light on the ,path1 ch4 #h4 #bcd ,heb4 vii4 #be4 #bce ,heb4 v4 #h1 #i4 #bcf ,i ,tim4 iii4 #af4 #bcg ,annie ,besant4 ,theosophical ,review1 ,dec41 #ahih1 pp4 #cdd1 #cde4 #bch ,c4 ,w4 ,leadbeater4 ,the ,christian ,creed1 pp4 #fa1 #fb4 #bci ,i ,cor4 xv4 #dd4 #bdj ,i ,thess4 v4 #bc4 #bda ,see ,chapter ,,ix41 ,the ,trinity4 #bdb ,see ,ante1 pp4 #hd1 #ii1 #ajj4 #bdc #b ,cor4 xii4 #b1 #d4 #bdd ,s4 ,matt4 v4 #dh4 #bde ,s4 ,john xvii4 #bb1 #bc4 #bdf #b ,cor4 v4 #a4 #bdg #a ,cor4 xv4 #bh4 #bdh ,this mistranslation was a very natural one1 as the translation was made in the seventeenth century1 and all idea of the pre-existence of the soul and of its evolution had long faded out of ,christendom1 save in the teachings of a few sects regarded as heretical and persecuted by the ,roman ,catholic ,church4 #bdi ,s4 ,john iii4 #ac4 #bej ,heb4 v4 #i4 #bea ,rev4 i4 #ah4 #beb ,h4 ,p4 ,blavatsky4 ,the ,voice of the ,silence1 p4 #ij1 #eth ,edition4 #bec ,s4 ,john4 xvii4 #e4 #bed #a ,cor4 xv4 #bj4 #bee ,chhandogyopanishat1 ,,vi4 ii41 #a4 #bef ,deut4 vi4 #d4 #beg #a ,cor4 viii4 #f4 #beh ,an error3 ,en1 or ,ain1 ,soph is not one of the ,trinity1 but the ,one ,existence1 manifested in the ,three2 nor is ,kadmon1 or ,adam ,kadmon1 one ,sephira1 but their totality4 #bei ,quoted in ,williamson's ,the ,great ,law1 pp4 #bja1 #bjb4 #bfj ,h4 ,h4 ,milman4 ,the ,history of ,christianity1 #ahfg1 pp4 #gj-gb4 #bfa ,asiatic ,researches1 i4 #bhe4 #bfb ,s4 ,sharpe4 ,egyptian ,mythology and ,egyptian ,christology1 p4 #ad4 #bfc ,see ,williamson's ,the ,great ,law1 p4 #aif4 #bfd ,loc4 ,cit41 pp4 #bjh1 #bji4 #bfe ,s4 ,john i4 #c4 #bff ,jer4 li4 #ae4 #bfg ,see ,ante1 pp4 #agi-ahj4 #bfh ,athanasian ,creed4 #bfi ,rev4 iv4 #h4 #bgj ,s4 ,luke4 i4 #ch4 #bga ,ibid1 #ce4 #bgb ,book of ,wisdom1 viii4 #a4 #bgc ,vol4 ,,iv4 ,ante-,nicene ,library4 ,s4 ,clement of ,alexandria4 ,stromata1 bk4 ,v41 ch4 ii4 #bgd ,see ,ante1 p4 #bfb4 #bge ,see ,ante1 p4 #bjg4 #bgf ,gen4 i4 #a4 #bgg ,job xxxviii4 #d2 ,zech4 xii4 #a2 c4 #bgh ,gen4 i4 #b4 #bgi ,gen4 i4 #b4 #bhj ,see ,ante1 p4 #bfb4 #bha ,see ,ante1 p4 #bfb4 #bhb ,s4 ,john i4 #c4 #bhc ,bhagavad ,gita ix4 #d4 #bhd #a ,cor4 xv4 #bg1 #bh4 #bhe ,s4 ,john xiv4 #f4 ,see also the further meaning of this text on p4 #bgb4 #bhf ,heb4 xii4 #i4 #bhg ,numb4 xvi4 #bb4 #bhh ,gen4 i4 #bf4 #bhi ,s4 ,matt4 v4 #dh4 #bij ,s4 ,john xvii4 #e4 #bia ,s4 ,john v4 #bf4 #bib ,s4 ,matt4 i4 #bb4 #bic ,heb4 ii4 #ah4 #bid ,much of this chapter has already appeared in an earlier work by the author1 entitled1 ,some ,problems of ,life4 #bie ,s4 ,james i4 #ag4 #bif ,gen4 xxviii4 #ab1 #ac4 #big ,see ,chapter xii4 #bih ,heb4 i4 #ad4 #bii ,s4 ,matt4 x4 #bi4 #cjj ,acts xvii4 #bh4 #cja ,t4 ,h4 ,huxley4 ,essays on some ,controverted ,questions1 p4 #cf4 #cjb ,s4 ,luke xxii4 #da1 #dc4 #cjc ,s4 ,john i4 #aa4 #cjd ,rev4 iii4 #bj4 #cje ,h4 ,p4 ,blavatsky4 ,key to ,theosophy1 p4 #aj4 #cjf ,is4 xxxiii4 #ag4 #cjg ,on the ,mysteries1 sec4 v4 ch4 #bf4 #cjh ,ps4 xl4 #g1 #h1 ,prayer ,book version4 #cji ,s4 ,luke1 v4 #ah-bf4 #caj ,ibid4 vii4 #dg4 #caa ,g4 ,r4 ,s4 ,mead1 translated4 ,loc4 cit41 bk4 ii41 chapters #bfj1 #bfa4 #cab ,ibid4 chapters #bii1 #cjj4 #cac ,s4 ,matt4 xii4 #cf4 #cad ,ibid4 ix4 #b4 #cae ,loc4 cit4 iii4 #i4 #caf ,ibid4 vi4 #dc4 #cag ,ibid4 ix4 #cj4 #cah ,see ante1 ,chap4 ,,viii4 #cai ,this is the cause of the sweetness and patience often noticed in the sick who are of very pure nature4 ,they have learned the lesson of suffering1 and they do not make fresh evil karma by impatience under the result of past bad karma1 then exhausting itself4 #cbj ,s4 ,luke1 vii4 #dh1 #ej4 #cba ,loc4 cit41 ix4 #ca4 #cbb ,s4 ,matt4 vii4 #a4 #cbc ,loc4 cit41 bk4 ii4 ch4 #cje4 #cbd ,rev4 iii4 #bj4 #cbe ,g4 ,bruno1 trans4 by ,l4 ,williams4 ,the ,heroic ,enthusiasts1 vol4 i41 p4 #acc4 #cbf ,ibid41 vol4 ii41 pp4 #bg1 #bh4 #cbg ,ibid41 pp4 #ajb1 #ajc4 #cbh ,rev4 iv4 #e4 #cbi ,the phrase force and matter is used as it is so well-known in science4 ,but force is one of the properties of matter1 the one mentioned as ,motion4 ,see ,ante1 p4 #bfd4 #ccj ,job xxxviii4 #g4 #cca ,see on forms created by musical notes any scientific book on ,sound1 and also ,mrs4 ,watts-,hughes' illustrated book on ,voice ,figures4 #ccb ,see ante1 p4 #ach and p4 #cjb4 #ccc ,in the ,sacrament of ,penance the ashes are now usually omitted1 except on special occasions1 but none the less they form part of the rite4 #ccd ,see ante p4 #cbi4 #cce ,christian ,records1 p4 #abi4 #ccf ,the ,great ,law1 pp4 #afa-aff4 #ccg ,see ante1 p4 #aea4 #cch ,diegesis1 p4 #bai4 #cci #a ,pet4 iii4 #d4 #cdj #b ,kings vi4 #ag4 #cda #a ,cor4 x4 #af4 #cdb ,jer4 xliv4 #cdc ,gen4 xiv4 #ah1 #ai4 #cdd ,the ,great ,law1 pp4 #agg-aha1 #ahe4 #cde ,lev4 xvii4 #aa4 #cdf ,rom4 xii4 #a4 #cdg ,isaiah liv4 #e2 lxii4 #e4 #cdh ,eph4 v4 #bc-cb4 #cdi ,athanasian ,creed4 #cej #b ,pet4 i4 #bj4 #cea #a ,see ante1 p4 #ajb4 #ceb #b ,cor4 iii4 #f4 #cec #a ,cor4 ii4 #aa1 #ac4 #ced ,is4 vi4 #f1 #g4 #cee ,s4 ,john v4 #d4 99 99 99 99 99 ,,william ,,byles ,,sons1 ,,printers1 ,,bradford4