CHAPTER XIV.

REVELATION.


All the religions known to us are the custodians of Sacred Books, and
appeal to these books for the settlement of disputed questions. They
always contain the teachings given by the founder of the religion, or by
later teachers regarded as possessing super-human knowledge. Even when a
religion gives birth to many discordant sects, each sect will cling to
the Sacred Canon, and will put upon its word the interpretation which
best fits in with its own peculiar doctrines. However widely may be
separated in belief the extreme Roman Catholic and the extreme
Protestant, they both appeal to the same _Bible_. However far apart may
be the philosophic Vedantin and the most illiterate Vallabhacharya, they
both regard the same _Vedas_ as supreme. However bitterly opposed to
each other may be the Shias and the Sunnis, they both regard as sacred
the same _Kuran_. Controversies and quarrels may arise as to the meaning
of texts, but the Book itself, in every case, is looked on with the
utmost reverence. And rightly so; for all such books contain fragments
of The Revelation, selected by One of the great Ones who hold it in
trust; such a fragment is embodied in what down here we call a
Revelation, or a Scripture, and some part of the world rejoices in it as
in a treasure of vast value. The fragment is chosen according to the
needs of the time, the capacity of the people to whom it is given, the
type of the race whom it is intended to instruct. It is generally given
in a peculiar form, in which the outer history, or story, or song, or
psalm, or prophecy, appears to the superficial or ignorant reader to be
the whole book; but in these deeper meanings lie concealed, sometimes in
numbers, sometimes in words constructed on a hidden plan--a cypher, in
fact--sometimes in symbols, recognisable by the instructed, sometimes in
allegories written as histories, and in many other ways. These Books,
indeed, have something of a sacramental character about them, an outer
form and an inner life, an outer symbol and an inner truth. Those only
can explain the hidden meaning who have been trained by those instructed
in it; hence the dictum of S. Peter that "no prophecy of the Scripture
is of any private interpretation."[350] The elaborate explanations of
texts of the Bible, with which the volumes of patristic literature
abound, seem fanciful and overstrained to the prosaic modern mind. The
play upon numbers, upon letters, the apparently fantastic
interpretations of paragraphs that, on the face of them, are ordinary
historical statements of a simple character, exasperate the modern
reader, who demands to have his facts presented clearly and coherently,
and above all, requires what he feels to be solid ground under his feet.
He declines absolutely to follow the light-footed mystic over what seem
to him to be quaking morasses, in a wild chase after dancing
will-o'-the-wisps, which appear and disappear with bewildering and
irrational caprice. Yet the men who wrote these exasperating treatises
were men of brilliant intellect and calm judgment, the master-builders
of the Church. And to those who read them aright they are still full of
hints and suggestions, and indicate many an obscure pathway that leads
to the goal of knowledge, and that might otherwise be missed.

We have already seen that Origen, one of the sanest of men, and versed
in occult knowledge, teaches that the Scriptures are three-fold,
consisting of Body, Soul, and Spirit.[351] He says that the Body of the
Scriptures is made up of the outer words of the histories and the
stories, and he does not hesitate to say that these are not literally
true, but are only stories for the instruction of the ignorant. He even
goes so far as to remark that statements are made in those stories that
are obviously untrue, 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 relations. He says that so long as men are ignorant,
the Body is enough for them; it conveys teaching, it gives instruction,
and they do not see the self-contradictions and impossibilities involved
in the literal statements, and therefore are not disturbed by them. As
the mind grows, as the intellect develops, these contradictions and
impossibilities strike the attention, and bewilder the student; then he
is stirred up to seek for a deeper meaning, and he begins to find the
Soul of the Scriptures. That Soul is the reward of the intelligent
seeker, and he escapes from the bonds of the letter that killeth.[352]
The Spirit of the Scriptures may only be seen by the spiritually
enlightened man; only those in whom the Spirit is evolved can understand
the spiritual meaning: "the things of God knoweth no man but the Spirit
of God ... which things also we speak, not in the words which man's
wisdom teacheth, but which the Holy Ghost teacheth."[353]

The reason for this method of Revelation is not far to seek; it is the
only way in which one teaching can be made available for minds at
different stages of evolution, and thus train not only those to whom it
is immediately given, but also those who, later in time, shall have
progressed beyond those to whom the Revelation was first made. Man is
progressive; the outer meaning given long ago to unevolved men must
needs be very limited, and unless something deeper and fuller than this
outer meaning were hidden within it, the value of the Scripture would
perish when a few millennia had passed away. Whereas by this method of
successive meanings it is given a perennial value, and evolved men may
find in it hidden treasures, until the day when, possessing the whole,
they no longer need the part.

The world-Bibles, then, are fragments--fragments of Revelation, and
therefore are rightly described as Revelation.

The next deeper sense of the word describes the mass of teaching held by
the great Brotherhood of spiritual Teachers in trust for men; this
teaching is embodied in books, written in symbols, and in these is
contained an account of kosmic laws, of the principles on which the
kosmos is founded, of the methods by which it is evolved, of all the
beings that compose it, of its past, its present, its future; this is
The Revelation. This is the priceless treasure which the Guardians of
humanity hold in charge, and from which they select, from time to time,
fragments to form the Bibles of the world.

Thirdly, the Revelation, highest, fullest, best, is the Self-unveiling
of Deity in the kosmos, the revealing of attribute after attribute,
power after power, beauty after beauty, in all the various forms which
in their totality compose the universe. He shows His splendour in the
sun, His infinity in the star-flecked fields of space, His strength in
mountains, His purity in snow-clad peaks and translucent air, His energy
in rolling ocean-billows, His beauty in tumbling mountain-torrent, in
smooth, clear lake, in cool, deep forest and in sunlit plain, His
fearlessness in the hero, His patience in the saint, His tenderness in
mother-love, His protecting care in father and in king, His wisdom in
the philosopher, His knowledge in the scientist, His healing power in
the physician, His justice in the judge, His wealth in the merchant, His
teaching power in the priest, His industry in the artisan. He whispers
to us in the breeze, He smiles on us in the sunshine, He chides us in
disease, He stimulates us, now by success and now by failure. Everywhere
and in everything He gives us glimpses of Himself to lure us on to love
Him, and He hides Himself that we may learn to stand alone. To know Him
everywhere is the true Wisdom; to love Him everywhere is the true
Desire; to serve Him everywhere is the true Action. This Self-revealing
of God is the highest Revelation; all others are subsidiary and partial.

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 offspring, who has felt the illuminating influence of Spirit on
Spirit. No man knows the truth so that he can never lose it, no man
knows the truth so that he can never doubt it, until the Revelation has
come to him as though he stood alone on earth, until the Divine without
has spoken to the Divine within, in the temple of the human heart, and
the man thus knows by himself and not by another.

In a lesser degree a man is inspired when one greater than he stimulates
within him powers which as yet are normally inactive, or even takes
possession of him, temporarily using his body as a vehicle. Such an
illuminated man, at the time of his inspiration, can speak that which is
beyond his knowledge, and utter truths till then unguessed. Truths are
sometimes thus poured out through a human channel for the helping of the
world, and some One greater than the speaker sends down his life into
the human vehicle, and they rush forth from human lips; then a great
teacher speaks yet more greatly than he knows, the Angel of the Lord
having touched his lips with fire.[354] Such are the Prophets of the
race, who at some periods have spoken with overwhelming conviction, with
clear insight, with complete understanding of the spiritual needs of
man. Then the words live with a life immortal, and the speaker is truly
a messenger from God. The man who has thus known can never again quite
lose the memory of the knowledge, and he carries within his heart a
certainty which can never quite disappear. The light may vanish and the
darkness come down upon him; the gleam from heaven may fade and clouds
may surround him; threat, question, challenge, may assail him; but
within his heart there nestles the Secret of Peace--he knows, or knows
that he has known.

That remembrance of true inspiration, that reality of the hidden life,
has been put into beautiful and true words by Frederick Myers, in his
well-known poem, _S. Paul_. The apostle is speaking of his own
experience, and is trying to give articulate expression to that which he
remembers; he is figured as unable to thoroughly reproduce his
knowledge, although he knows and his certainty does not waver:

So, even I, athirst for His inspiring,
I, who have talked with Him, forget again;
Yes, many days with sobs and with desiring,
Offer to God a patience and a pain.

Then through the mid complaint of my confession,
Then through the pang and passion of my prayer,
Leaps with a start the shock of His possession,
Thrills me and touches, and the Lord is there.

Lo, if some pen should write upon your rafter
Mene and Mene in the folds of flame,
Think ye could any memories thereafter
Wholly retrace the couplet as it came?

Lo, if some strange intelligible thunder
Sang to the earth the secret of a star,
Scarce should ye catch, for terror and for wonder,
Shreds of the story that was pealed so far!

Scarcely I catch the words of His revealing,
Hardly I hear Him, dimly understand.
Only the power that is within me pealing
Lives on my lips, and beckons to my hand.

Whoso hath felt the Spirit of the Highest
Cannot confound, nor doubt Him, nor deny;
Yea, with one voice, O world, though thou deniest,
Stand thou on that side, for on this am I.

Rather the world shall doubt when her retrieving
Pours in the rain and rushes from the sod;
Rather than he in whom the great conceiving
Stirs in his soul to quicken into God.

Nay, though thou then shouldst strike him from his glory,
Blind and tormented, maddened and alone,
E'en on the cross would he maintain his story,
Yes, and in Hell would whisper, "I have known."

Those who have in any sense realised that God is around them, in them,
and in everything, will be able to understand how a place or an object
may become "sacred" by a slight objectivisation of this perennial
universal Presence, so that those become able to sense Him who do not
normally feel His omnipresence. This is generally effected by some
highly advanced man, in whom the inner Divinity is largely unfolded, and
whose subtle bodies are therefore responsive to the subtler vibrations
of consciousness. Through such a man, or by such a man, spiritual
energies may be poured forth, and these will unite themselves with his
pure vital magnetism. He can then pour them forth on any object, and its
ether and bodies of subtler matter will become attuned to his
vibrations, as before explained, and further, the Divinity within it can
more easily manifest. Such an object becomes "magnetised," and, if this
be strongly done, the object will itself become a magnetic centre,
capable in turn of magnetising those who approach it. Thus a body
electrified by an electric machine will affect other bodies near which
it may be placed.

An object thus rendered "sacred" is a very useful adjunct to prayer and
meditation. The subtle bodies of the worshipper are attuned to its high
vibrations, and he finds himself quieted, soothed, pacified, without
effort on his own part. He is thrown into a condition in which prayer
and meditation are easy and fruitful instead of difficult and barren,
and an irksome exercise becomes insensibly delightful. If the object be
a representation of some sacred Person--a Crucifix, a Madonna and Child,
an Angel, a Saint--there is a yet further gain. The Being represented,
if his magnetism has been thrown into the image by the appropriate Word
and Sign of Power, can re-inforce that magnetism with a very slight
expenditure of spiritual energy, and may thus influence the devotee, or
even show himself through the image, when otherwise he would not have
done so. For in the spiritual world economy of forces is observed, and a
small amount of energy will be expended where a larger would be
withheld.

An application of these same occult laws may be made to explain the use
of all consecrated objects--relics, amulets, &c. They are all magnetised
objects, more or less powerful, or useless, according to the knowledge,
purity, and spirituality of the person who magnetises them.

Places may similarly be made sacred, by the living in them of saints,
whose pure magnetism, radiating from them, attunes the whole atmosphere
to peace-giving vibrations. Sometimes holy men, or Beings from the
higher worlds, will directly magnetise a certain place, as in the case
mentioned in the Fourth Gospel, where an Angel came at a certain season
and touched the water, giving it healing qualities.[355] In such places
even careless worldly men will sometimes feel the blessed influence, and
will be temporarily softened and inclined toward higher things. The
divine Life in each man is ever trying to subdue the form, and mould it
into an expression of itself; 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 Being, its own efforts being reinforced
by a stronger power. The outer recognition of this effect is a sense of
quiet, calm, and peace; the mind loses its restlessness, the heart its
anxiety. Any one who observes himself will find that some places are
more conducive to calm, to meditation, to religious thought, to worship,
than others. In a room, a building, where there has been a great deal of
worldly thought, of frivolous conversation, of mere rush of ordinary
worldly life, it is far harder to quiet the mind and to concentrate the
thought, than in a place where religious thought has been carried on
year after year, century after century; there the mind becomes calm and
tranquillised insensibly, and that which would have demanded serious
effort in the first place is done without effort in the second.

This is the rationale of places of pilgrimage, of temporary retreats
into seclusion; the man turns inward to seek the God within him, and is
aided by the atmosphere created by thousands of others, who before him
have sought the same in the same place. For in such a place there is not
only the magnetisation produced by a single saint, or by the visit of
some great Being of the invisible world; each person, who visits the
spot with a heart full of reverence and devotion, and is attuned to its
vibrations, reinforces those vibrations with his own life, and leaves
the spot better than it was when he came to it. Magnetic energy slowly
disperses, and a sacred object or place becomes gradually demagnetised
if put aside or deserted. It becomes more magnetised as it is used or
frequented. But the presence of the ignorant scoffer injures such
objects and places, by setting up antagonistic vibrations which weaken
those already existing there. As a wave of sound may be met by another
which extinguishes it, and the result is silence, so do the vibrations
of the scoffing thought weaken or extinguish the vibrations of the
reverent and loving one. The effect produced will, of course, vary with
the relative strengths of the vibrations, but the mischievous one cannot
be without result, for the laws of vibration are the same in the higher
worlds as in the physical, and thought vibrations are the expression of
real energies.

The reason and the effect of the consecration of churches, chapels,
cemeteries, will now be apparent. The act of consecration is not the
mere public setting aside of a place for a particular purpose; it is the
magnetisation of the place for the benefit of all those who frequent it.
For the visible and the invisible worlds are inter-related, interwoven,
each with each, and those can best serve the visible by whom the
energies of the invisible can be wielded.




AFTERWORD.


We have reached the end of a small book on a great subject, and have
only lifted a corner of the Veil that hides the Virgin of Eternal Truth
from the careless eyes of men. The hem of her garment only has been
seen, heavy with gold, richly dight with pearls. Yet even this, as it
waves slowly, breathes out celestial fragrances--the sandal and
rose-attar of fairer worlds than ours. What should be the unimaginable
glory, if the Veil were lifted, and we saw the splendour of the Face of
the divine Mother, and in Her arms the Child who is the very Truth?
Before that Child the Seraphim ever veil their faces; who then of mortal
birth may look on Him and live?

Yet since in man abides His very Self, who shall forbid him to pass
within the Veil, and to see with "open face the glory of the Lord"?
From the Cave to highest Heaven; such was the pathway of the Word made
Flesh, and known as the Way of the Cross. Those who share the manhood
share also the Divinity, and may tread where He has trodden. "What Thou
art, That am I."


PEACE TO ALL BEINGS.




INDEX. PAGE

_Acts of the Apostles_ referred to; 281

A Kempis, Thomas; 115

Afterword; 376

Allegory; 66

Allegories, Old Testament; 121

All-wide Consciousness; 281 _et seq._

Ammonius Saccas; 28

Animal Symbols of Zodiac; 165

Anselm and Redemption; 195

Answers to Prayer; 277
" Subjective Prayer; 290

Apollonius of Tyana; 31

Apostolic Fathers; 70

Appearances of Divine Beings; 93

Aquinas, Thomas; 112

_Arians of the Fourth Century_, quoted; 103

Aristotle, Effect on Mediaeval Christianity; 112

Ascension, The; 231, 250
" and Solar Myth; 231
" of the Christ; 249

_Asiatic Researches_, quoted; 258

Aspects of the ONE; 262

Athanasius, Story of; 353

Athanasian Creed, quoted; 263, 367

Atlantis, Continent of; 18

At-one-ment; 209

Atonement as one of Lesser Mysteries; 200
" Early Church on the; 195
" Calvinistic View of; 197
" Edwards on the; 197
" Flavel on the; 196
" Luther's Views on the; 196
" Dr. McLeod Campbell on the; 199
" F. D. Maurice on the; 199
" Vicarious and Substitutionary; 196

Atonement--Views of Dwight, Jeune, Jenkyn, Liddon, Owen,
Stroud, and Thomson; 198
" Truth underlying the Doctrine of; 199
" Pamphlet on, quoted; 198
" _Nineteenth Century_ quoted on; 205

Augoeides; 27


Barnabas; 71

Baptism, A Mantram in; 350
" A Minor Form of; 349
" Belief in Death-bed; 352
" Infant; 353
" In the Early Church; 352
" In Other Religions; 348
" of Initiate; 53
" of Holy Ghost and Fire; 188
" of Jesus; 133
" of the Christ; 186
" Tertullian on; 349

Beatific Vision, The; 95, 295

Bernard of Clairvaux; 112

Bel-fires; 164

_Bhagavad Gita_ referred to; 50, 202, 270, 306, 318

Bible Account of Creation; 179

Birth, Second; 247

Blavatsky, H. P., referred to; 127

Blood of Christ symbolised in Eucharist; 359

Boehme, Jacob; 115

Body, Causal; 239, 247
" Desire, Changes in; 244
" Meaning of a; 234
" Mental; 236
" " Building of; 245
" Natural or Physical; 236
" Natural, of St. Paul; 237
" of Bliss; 240
" of Desire; 236
" Physical, Changes in; 243
" Resurrection; 240

Body, Spiritual; 239

_Book of Job_, quoted; 268, 332
" _of the Dead_, referred to; 339
" _of Wisdom_, quoted; 266

Bread, General Symbol in Sacraments; 358

_Brihadaranyakopanishat_, quoted; 50, 202

Brotherhood of Great Teachers; 9

Bruno, Giordano, referred to; 5, 113, 115, 225, 322

Buddha, Birth Story of; 164

Buddhist Trinity; 258


Calvinistic Doctrine; 197

Cardinal Nicolas of Cusa; 115

Cathari, The, referred to; 113

Cave of Initiation; 186

Celsus--Controversy with Origen; 88

_Chhandogyopanishat_, quoted; 253

Chrestos and Christos; 174

Christ as Hierophant of Mysteries; 231
" Baptism of; 186
" Crucifixion of; 183
" Disciples of; 223
" in the Spiritual Body; 137
" Life of the; 217
" of the Mysteries; 191
" The; 132, 134
" the Crucified; 182
" the Historical; 120, 140
" the Kosmic; 179
" the Mystic; 170
" the Mythic; 145
" Sufferings of the; 223

_Christian Creed_, referred to; 180, 181
" quoted; 206, 207, 229

Christian Disciples--their work; 223

_Christian Records_, quoted; 348

Christian Symbols, &c., not unique; 148

Christianity has the Gnosis; 36

Christmas Day; 159, 161

Christmas Festival, rightly regarded; 164

_Clarke's Ante-Nicene_ Library, quoted; viii., 21, 58, 71, 72, 73, 74,
77, 78, 80 _et seq._, 87, 88, 90 _et seq._, 103, 150, 151, 266

Classes of Prayers; 283

Clement of Alexandria, quoted; viii., 20
" " referred to; 73
" " on the Gnosis; 83, 84
" " on Scripture Allegories; 83
" " on Symbols; 80
" " and Catechetical School; 73
" " a Pupil of Pantaenus; 73

_Colossians, Epistle to_, referred to; 58, 65, 81, 177

Comparative Mythologists; 7
" " Theory of; 8
" Religionists; 7, 8
" Mythology; 147

Consecrated Objects; 382

Consecration of Churches, Cemeteries, &c.; 385

Constant, Alphonse Louis; 118

Conversion, Phenomenon of; 313 _et seq._

_Corinthians, Epistles to_, quoted; ix., x., 6, 32, 55, 64, 67, 124,
175, 177, 232, 239, 240, 241, 251, 253, 270, 356, 373

Creed, taught after Baptism in Early Church; 352

_Cruden's Concordance_, quoted; 33

_Cur Deus Homo_ of Anselm; 195


Dangers to Christianity; 125

Dark Powers in Nature; 186, 187

Dean Milman, quoted; 255 _et seq._

Death of Solar Heroes; 166

_De Principiis_ of Origen; 101, 102

_Deuteronomy_, quoted; 96, 253

_Diegesis_ of R. Taylor, quoted; 350

_Die Deutsche Theologie_; 114

Dionysius the Areopagite; 110

Disappearance of the Mysteries; 184

Disciples, The; 136
" Work of the; 223
" Writings of the; 140

Divine Beings, Appearance in Mysteries; 93

"Divine Grace," What it is; 224
" Ideation; 359
" Illumination; 377
" Incarnations; 273, 274

Duality of Manifested Existence; 235
" of Second Person of Trinity; 265


Easter Festival; 159

Eckhart, Teachings of; 113

Edwards on the Atonement; 197

Egypt and the Mysteries; 131

_Encyclopaedia Britannica_, referred to; 22, 23, 117
" " quoted; 110 _et seq._

_Ephesians, Epistle to_, quoted; 57, 65, 67, 366

_Epistle of James_, quoted; 276
" _of Peter_, quoted; 64, 121, 194, 354, 371

Esoteric Christianity, Popular Denial of; 2
" Teaching in Early Church; 2

Essentials of Religion; 4

Eucharist, Bread and Wine of; 357
" Change of Substance in; 361
" connected with Law of Sacrifice; 357
" Meaning and Use of; 357
" Sacrifice of; 355
" Unworthy Participants in; 362

_Exodus, Book of_, quoted; 91

Exstasy; 295


Faith Needed for Forgiveness; 312

Fathers, The Christian, on Scriptures; 371

Festivals; 147

Fish Symbol in Religions; 166

Flavel on Atonement; 196

Fludd, Robert; 116

Forgiveness of Sins; 301
" in Lesser Mysteries; 323
" in most Religions; 303
" ultimately refers to _Post-Mortem_ Penalties; 307

Fourth Manifestation Feminine; 261
" Person; 263

Free-thinking in Christianity; 123

_Friends of God in the Oberland_; 114

Friends, Society of; 117

Future of Christianity; 41


_Galatians, Epistle to_, quoted; 64, 65, 66, 124

_Genesis_, quoted; 18, 180, 268, 269, 271, 279, 358

Germain, Comte de S.; 117

Gestures in Sacraments; 338

Gibbon's _Decline and Fall of R. Empire_, quoted; 162

Giles, Rev. Dr., quoted; 347

Gnosis, The; viii., 9, 108
" " in Christianity; 36

Gnostic, The, of S. Clement; 84 _et seq._

_Gnostics and their Remains_, quoted; 162

Gods in the Mysteries; 25

Grades of Hierarchies; 331

Grand Lodge of Central Asia; 31

Greek Cross, The; 267

Guyon, Mme. de; 116


Haug, Dr., _Essay on Parsis_, cited; 202

_Hebrews, Epistle to_, quoted; 53, 67, 81, 91, 175, 176, 205,
216, 222, 223, 247, 270, 274, 280

Hebrew Trinity; 254

Hell-fire Dogma, The; 48

_Heroic Enthusiasts, The_, quoted; 323

Hidden God, The; 207
" Meanings in Jewish and Christian Scriptures; 100
" Side of Christianity; 36
" Teaching in all Religions; 20

Hierarchies of Divine Beings; 331
" of Superhuman Beings; 23

Hindu, Trinity, The; 257

History _versus_ Myth; 153

Holy Spirit as Creator; 269

Holy Water; 343, 349, 351

Human Evolution repeats Kosmic Process; 271

Huxley, T. H., quoted; 282

Hyde, Dr., quoted; 347

_Hymn to Demeter_; 22


Iamblichus, _On the Mysteries_, quoted; 22, 23, 24, 25, 27, 29,
296 _et seq._

Iamblichus, _Life of Pythagoras_, referred to; 28

Ignatius; 71

Incarnation of Logos; 179

Initiation and Rebirth; 51, 53
" Cave of; 186
" Ceremonies of; 247 _et seq._
" Conditions of; 173
" Mount of; 91

Inspiration, True; 378

Intelligences in Invisible Worlds; 279

Inviolability of Law; 305

Invisible Helpers; 280

Invisible Worlds interpenetrate the Visible; 279

Irenaeus, _Against Heresies_, referred to; 105

_Isaiah_, quoted; 210, 295, 366, 377

Isomeric Compounds; 361


_Jeremiah, Book of_, quoted; 262, 357

Jesus at Mount Serbal; 130
" Baptism of; 133
" Date and Place of Birth; 130
" His Work in Christendom; 143
" in Egypt; 130
" Inner Instructions of; 137
" Master of the West; 147
" Sacrifice of; 133
" the Divine Teacher; 183
" the Healer and Teacher; 127
" training in Essene Community; 130
" the Master; 142

_Judges, Book of_, quoted; 97

Juliana Mother; 117

Justin Martyr; 148
" " quoted; 149 _et seq._


_Kabbala_, Five Books of, referred to; 34

Karma; 288, 309

_Kathopanishat_, quoted; 32, 33, 49

_Key to Theosophy_, quoted; 294

Kingdom of Heaven--real meaning; 52

_Kings, Book of_, quoted; 33, 354

Kosmic Christ, The; 179
" Process of becoming; 268
" Sacrifice; 183


Lang, Andrew, referred to; 11, 12

Language of Symbols; 153

Latin Cross, Origin of; 206
" Use of, in Roman Church; 337

Law of Sacrifice; 201
" " in Hinduism; 202
" " in Nature of Logos; 204
" " in Zoroastrianism; 202
" " or Manifestation; 203

Law, William; 117

Left-hand Path; 17

Lent; 167

Levi Eliphas; 118

_Leviticus_, quoted; 358

_Light on the Path_, quoted; 220

"Little Child"; 65

Logos, Birth of the; 205
" and Sacrifice; 204
" Life of, in every form; 208
" Meaning of the Term; 172
" of Plato; 182
" Perpetual Sacrifice of; 209

Loss of Mystic Teaching in Christianity; 37

_Luke, Gospel of_, quoted; 45, 48, 175, 176, 264, 289, 302, 312

Luther on the Atonement; 196


Madonnas; 160

Magnetic Cures, Secret of; 342
" Change in Sacramental Substance; 342
" Energies in Ether; 341

Magnetisation of Substances; 341

_Making_ of _Religion_, The, referred to; 11

Man as Microcosm; 271
" and Woman Complementary; 365
" develops Second Aspect; 272

Man's Manifold Nature; 234

_Mandakopanishat_, quoted; 202

"Mantras"; 335
" essential in Sacraments; 338
" in rite of Baptism; 350
" in Sanskrit; 336
" spoilt by translation; 337

_Mark, Gospel of_, quoted; vii., 45, 47

Martin, St.; 117

Marriage, Deeper meaning of; 365
" in Lesser Mysteries; 368
" Mystery of; 366
" Sacrament of; 364
" type of union between God and Man; 366

Mary, the World Mother; 206

Master, Jesus, the; 142

_Matthew, Gospel of_, quoted; vii., 45, 46, 49, 52, 53, 54, 92, 134,
176, 177, 186, 210, 216, 240, 271, 274, 281, 306, 319

Maurice, cited; 254

Mead, G. R. S., quoted; 26, 28, 29, 30, 31, 114

Mediator, Nature of; 274

Meditation--What it is; 293
" Growth by; 299

Men at different levels; 3

Miguel de Molinos; 116

Ministry of Angels, The; 287, 289

Miracles; 145

Mithras, Birth of; 161

Modern Spirit antagonistic to Prayer; 276

More, Henry; 116

Mother Juliana of Norwich; 117

Mount Serbal; 130

Mount of Initiation; 91, 188

Mueller, George, Case of; 284 _et seq._

Music in Worship; 335, 337

Myers (F.), St. Paul; 378

Mystery Gods; 25
" of Christ; 57

Mysteries, Christian, Symbolism of; 247

Mysteries and Yoga; 31
" Christ as Hierophant of; 231
" Disappearance of the; 184
" Eliphas Levi on the; 118
" established by Christ; 142
" Greater, The; ix., 1, 22, 27, 63
" in the Gospels; 45
" in Egypt; 131
" in relation to Myth; 157
" Lesser; ix., 1, 22
" " and Prayer; 280
" " as to Bodies; 237
" " Teaching of; 251
" Names in Christianity; 47
" of Bacchus; 21, 27
" of Chaldaea, Egypt, Eleusis, Mithras, Orpheus, Samothrace,
Scythia; 21
" of God; 57
" of Jesus; 1, 42, 94
" of the Early Church; 69 _et seq_.
" of Magic, quoted; 157
" praised by Learned Greeks; 21
" Pseudo, and Sun-God Story; 167
" source of Mystic Learning; 108
" The; 171, 178
" taught, _Post-mortem_ Existence; 21
" The True; 179
" The Christ of the; 184
" Theory of the; 22
" withdrawn; 108

Mystic Christ, The; 170
" " Twofold; 178
" Vesture, The; 138

Mythic Christ, The; 145

Myth, Meaning of; 152, 153
" Solar; 156

Mythology Comparative; 147


Natural and Spiritual Bodies; 232
" Body--of St. Paul; 237

Natural Body, The; 235 _et seq._

Need for Graded Religion; 14

Neoplatonists; 29, 112

Newman, Cardinal, quoted; 103 _et seq._
" Recognises a Secret Tradition; 104

New Testament Proofs of Esotericism; 42 _et seq._

Nicene Creed; 181

Nicolas of Basel; 114

Noachian Deluge; 19

_Nous Demiurgos_ of Plato; 255

_Numbers, Book of_, quoted; 270


Object of all Religions; 3

Occult Experts; 127
" Knowledge, Danger of; 16
" Records; 18
" " and the Gospels; 129
" side of Nature; 279
" use of Sounds; 334

Old Testament Allegories; 121

One Existence, The; 253

One, The, Three aspects of; 262
" " Manifest; 261

Origen _Against Celsus_; 88 _et seq._
" " "; 95
" on the Need of Wisdom; 99
" " Mysteries; 89
" " Scriptures; 372
" " Tower of Babel; 97
" referred to; 44
" Shining Light of Learning; 87

_Orpheus_, Mead's, quoted; 28, 29, 30, 114

Owen on Atonement; 197


Pantaenus; 73, 74

Paracelsus; 115

Paradise; 242

Path of Discipleship; 174

_Philippians, Epistle to_, quoted; 62

Physical Ailments final expression of Karma; 310

Physical Body, Changes in; 243
" Material in Sacraments; 340

Pilgrimages, Rationale of; 382

_Pistis Sophia_, quoted; 46, 138, 139, 302 _et seq._,
319 _et seq._, 340
" " referred to; 137

Plato's Cave; 153

Plato initiated in Egypt; 21

Platonists of Cambridge; 116

Plotinus, Dying Words of; 31
" referred to; 23
" Mead's, quoted; 31

Polycarp, Bishop of Smyrna; 70

Popular Christianity, Mistake of; vii.
" Denial of Esoteric Christianity; 1

Porphyry, quoted; 27, 54

Prayer; 276
" Answers to; 277
" as Will; 285
" Class B--general principle; 292
" Failure of; 287
" for Spiritual Enlightenment; 291
" for the Student of Lesser Mysteries; 296
" Highest form of; 293
" Puzzling Facts as to; 277

Prayers classified; 278

Probationary Path, The; 247

"Proclaim upon the houses"--Mystical meaning; 79

Proclus, Teaching of; 26, 29, 51

Psalms, quoted; 5, 299

Pseudo-Mysteries and Sun-God Drama; 167

Pupils of the Apostles; 70

Purgatory; 242

Purification; 244

Pythagoras, referred to; 28
" in India; 31

Pythagorean School, Discipline of; 29, 30


Qualifications of Disciple; 175

Quietists, The; 116


Regions of the Invisible Worlds; 239

Re-incarnation; 239

Religion, Need for graded; 14

_Religion of Ancient Persians_, quoted; 347

Religions, Common origin of; 7
" Custodians of Sacred Books; 369
" Essentials of; 4
" fitted for Stages of Growth; 13
" Object of all; 3
" Source of all; 7

Religious Founders; 10
" Scriptures; 10
" Teachers; 9

Resurrection and Solar Myth; 231, 250
" Body; 240
" of the Christ; 249
" of the Dead; 62
" The--Part of Lesser Mysteries; 231

Revelation; 369
" Fragments of in Sacred Books; 370
" in Cypher; 370
" of Deity in Kosmos; 375

_Revelations, Book of_, quoted; 50, 63, 66, 249, 263,
292, 322, 331

Revolt against Dogma; 38

Roman Empire dying; 107

_Romans, Epistle to_, quoted; 82, 363

Rosenkreutz Christian; 117

Ruling Angel of Jews; 96, 98

Ruysbroeck; 115


Sacrament, a kind of crucible; 326
" a Pictorial Allegory; 325
" Change in substance at; 343
" link between Visible and Invisible; 326, 327
" of Baptism; 347
" of Eucharist; 347
" of Marriage; 347, 364
" of Penance; 340

Sacraments; 324
" Angels connected with; 343
" defined in Church Catechism; 329

Sacraments, Gestures used in; 338
" in all Religions; 324
" Lost at Reformation; 327
" Mantrams in; 338
" of Christian Church; 327
" Peculiar Characteristics; 324
" Seven, of Christianity; 327, 346
" Signs, Seals, or Sigils in; 339
" "Substance" and "Accidents" of; 361
" Twofold Nature of; 324 _et seq._
" Two, In Protestant Communities; 328, 346

Sacred Places and Objects; 380

Sacred Quaternery, The; 261

Sacrifice as Joy; 210 _et seq._
" Law of; 201
" " Four Stages in; 212
" Lessons in; 212 _et seq._
" of Jesus; 133

Saint Bonaventura; 112
" Elizabeth; 113
" Francois de Sales; 116
" John of the Cross; 116
" _John's Gospel_, quoted; x., 46, 52, 53, 54, 56, 103, 132, 133,
134, 137, 177, 180, 216, 240, 246, 250, 262, 270, 273, 292, 382
" Paul, quoted; 55 _et seq._, 124, 184
" Paul an Initiate; 61
" " and Mysteries; 57
" " and Timothy; 59, 69
" " on Allegory; 66
" Peter, quoted; 194
" Teresa; 116
" Timothy, referred to; 59

_Samuel, Book of_, quoted; 33

Savage Deities; 11

Savages as Descendants of Civilisation; 12

Saviour, The True; 219 _et seq._

Sayings of Jesus; 53, 54, 301

Scientific Analysis of Vehicles; 237

Search for God, The; 5

Secret Teachings of Jesus; 90
" Tradition recognised by Newman; 104

Second Birth; 185, 247

_Sepher Yetzirah_, quoted; 34

_Sharpe's Egyptian Mythology_, quoted; 259

_Shvetashvataropanishat_, quoted; 32

"Sign of Power"; 339

Society of Friends; 117

Solar Gods; 160
" Myth, Root of; 178

Sopater, quoted; 21

Sophia--The Wisdom; 138

Soul--Dual; 233

Sound and Form in the Invisible Worlds; 333

Sound, Occult use of; 334

Source of Religions; 7

Spirit and Matter; 367

Spirit threefold; 233
" manifested as triple Self; 330

Spiritual Body, Divisions of; 240 _et seq._

"Star of Initiation"; 186

"Strait Gate" term of Initiation; 49, 50, 174, 177

_Stromata_ or Miscellanies of S. Clement, quoted; 58, 74 _et seq._,
78, 83, 84, 85, 87

Sufferings of the Christ; 223

Superintending Spirits; 98

Sun God Legend; 158
" " Symbol of Logos; 171
" Heroes; 165
" Myths, recurring; 169
" of Righteousness; 249
" Symbol of the Logos; 154
" Symbols; 155

Survival of Christianity?; 40

Symbol of Jesus; 165
" of Trinity; 267

Symbols--animal, in Zodiac; 165
" Language of; 153

Symbols of Logoi; 266 _et seq._


Tatian and Theodotus, referred to; 73

Tauler, John; 114

Taylor, Robert, quoted; 350

Teachings common to all Religions; 146
" in the hands of Spiritual Brotherhood; 374

Tertullian on Baptism; 151

The Christ; 132, 134

The Hidden Side of Religions; 1
" of Christianity; 36

The Disciples; 136

The "Simple Gospel"; 39

The title of Lord; 96

The Testimony of the Scriptures; 36

The Tower of Babel; 97

The Thyrsus; 75

The True Exstasis; 108

The Trinity; 253
" among the Hebrews; 254
" Hindu; 257
" in Buddhism; 258
" in Chaldaea; 259
" in China; 259
" in Extinct Religions; 258
" in Egypt; 259
" in Man; 177, 233
" in Manifestation; 254
" in Zoroastrianism; 257

The Word of Wisdom, of Knowledge; 102

Theological Hell; 308

_Theosophical Review_, quoted; 228

_Thessalonians, Epistle to_, quoted; 233

Three Worlds, The; 241

_Timothy, Epistle to_, quoted; 59, 60, 61, 65, 134, 227

Tradition of _Post-mortem_ Teaching of Jesus; 46

Transubstantiation--Truth Underlying; 360

Triangle as a Symbol of Trinity; 267

Trinity, A Second; 263
" of Spirit; 233

Trinity in Christian agrees with other Faiths; 260

Triple Aspect of Matter; 264

Triplicity in Nature; 261

True Theosophy defined; x.

Two Schools of Christian Interpretation; 122

Two-fold Division of Man Insufficient; 232


Vaivasvata Manu; 19

Valentinus; 137

Vaughan, Thomas; 116

Vehicles of Consciousness, Need for Different; 238

Vibrations; 334

Vibratory Effects of Mass; 338

Virgin Matter; 264
" " and Third Person of Trinity; 265
" " and Second " " ; 265
" Mother; 264

Virgin's Womb, Meaning of; 180

Virgo, Zodiacal Sign of; 158, 160

Virtues in the Mysteries; 27

_Voice of the Silence_, quoted; 249

_Voice Figures_--Mrs. Watts Hughes, referred to; 333


Williamson's _Great Law_, quoted; 161, 163 _et seq._,
166, 167, 203, 255, 259, 348, 358.

Will as Prayer; 285

Words of Power; 335

Work of the Holy Spirit; 179, 268
" Second Person; 179, 269
" First Person; 270

Working of Logos in Matter; 182

Workers in Kosmos; 283
" the Invisible Worlds; 152, 280

World Bibles, fragments of Revelation; 374

World Soul, The; 23

World Symbols; 266

Writings of the Disciples; 140


_Zechariah_, quoted; 268

Zodiac, The; 160


* * * * *




FOOTNOTES:

[1] S. Mark xvi. 15.

[2] S. Matt vii. 6.

[3] Clarke's Ante-Nicene Christian Library, Vol. IV. Clement of
Alexandria. _Stromata_, bk. I., ch. xii.

[4] I. Cor. iii. 16.

[5] _Ibid._, ii. 14, 16.

[6] S. John, i. 9.

[7] Psalms, xlii. 1.

[8] 1 Cor. xv. 28.

[9] Ante-Nicene Library, Vol. XII. Clement of Alexandria. _Stromata_,
bk. V., ch. xi.

[10] See Article on "Mysteries," _Encyc. Britannica_ ninth edition.

[11] Psellus, quoted in _Iamblichus on the Mysteries_. T. Taylor, p.
343, note on p. 23, second edition.

[12] _Iamblichus_, as _ante_, p. 301.

[13] _Ibid._, p. 72.

[14] The article on "Mysticism" in the _Encyclopaedia Britannica_ has
the following on the teaching of Plotinus (204-206 A.D.): "The One
[the Supreme God spoken of above] is exalted above the _nous_ and the
'ideas'; it transcends existence altogether and is not cognisable by
reason. Remaining itself in repose, it rays out, as it were, from its
own fulness, an image of itself, which is called _nous_, and which
constitutes the system of ideas of the intelligible world. The soul is
in turn the image or product of the _nous_, and the soul by its motion
begets corporeal matter. The soul thus faces two ways--towards the
_nous_, from which it springs, and towards the material life, which is
its own product. Ethical endeavour consists in the repudiation of the
sensible; material existence is itself estrangement from God.... To
reach the ultimate goal, thought itself must be left behind; for
thought is a form of motion, and the desire of the soul is for the
motionless rest which belongs to the One. The union with transcendent
deity is not so much knowledge or vision as ecstasy, coalescence,
_contact_." Neo-Platonism is thus "first of all a system of complete
rationalism; it is assumed, in other words, that reason is capable of
mapping out the whole system of things. But, inasmuch as a God is
affirmed beyond reason, the mysticism becomes in a sense the necessary
complement of the would-be all-embracing rationalism. The system
culminates in a mystical act."

[15] _Iamblichus_, as _ante_, p. 73.

[16] _Ibid_, pp. 55, 56.

[17] _Ibid_, pp. 118, 119.

[18] _Ibid_, p. 118, 119.

[19] _Ibid_, pp. 95, 100.

[20] _Ibid_, p. 101.

[21] _Ibid_, p. 330.

[22] G. R. S. Mead. _Plotinus_, p. 42.

[23] _Iamblichus_, p. 364, note on p. 134.

[24] G. R. S. Mead. _Orpheus_, pp. 285, 286.

[25] _Iamblichus_, p. 364, note on p. 134.

[26] _Iamblichus_, p. 285, _et seq._

[27] G. R. S. Mead. _Orpheus_, p. 59.

[28] _Ibid_, p. 30.

[29] _Ibid_, pp. 263, 271.

[30] G. R. S. Mead. _Plotinus_, p. 20.

[31] _Shvetashvataropanishat_, vi., 22.

[32] _Kathopanishat_, iii., 14.

[33] I. Cor. xiii. 1.

[34] _Kathopanishat_, vi. 17.

[35] _Mundakopanishat_, II., ii. 9.

[36] _Ibid_., III., i. 3.

[37] I Sam. xix. 20.

[38] II. Kings ii. 2, 5.

[39] Under "School."

[40] Dr. Wynn Westcott. _Sepher Yetzirah_, p. 9.

[41] S. Mark iv. 10, 11, 33, 34. See also S. Matt. xiii. 11, 34, 36,
and S. Luke viii. 10.

[42] S. John xvi. 12.

[43] Acts i. 3.

[44] _Loc. cit._ Trans. by G. R. S. Mead. I. i. 1.

[45] S. Matt. vii. 6.

[46] As to the Greek woman: "It is not meet to take the children's
bread, and to cast it unto the dogs."--S. Mark vii. 27.

[47] S. Luke xiii. 23, 24.

[48] S. Matt. vii. 13, 14.

[49] _Kathopanishat_ II. iv. 10, 11.

[50] _Brihadaranyakopanishat_. IV. iv. 7.

[51] Rev. vii. 9.

[52] _Bahgavad Gita_, vii. 3.

[53] _Ante_, p. 26.

[54] It must be remembered that the Jews believed that all imperfect
souls returned to live again on earth.

[55] S. Matt. xix. 16-26.

[56] S. John xvii. 3.

[57] Heb. ix. 23.

[58] S. John. iii. 3, 5.

[59] S. Matt. iii. 11.

[60] _Ibid._ xviii. 3.

[61] S. John iii. 10.

[62] S. Matt. v. 48.

[63] _Ante_, p.24

[64] Note how this chimes in with the promise of Jesus in S. John xvi.
12-14: "I have yet many things to say unto you, but ye cannot bear
them now. Howbeit when He, the Spirit of Truth, is come, He will guide
you into all truth.... He will show you things to come.... He shall
receive of mine, and shall show it unto you."

[65] Another technical name in the Mysteries.

[66] Eph. iii. 3, 4, 9.

[67] Col i. 23, 25-28. But S. Clement, in his _Stromata_, translates
"every man," as "the whole man." See Bk. V., ch. x.

[68] Col. iv. 3.

[69] Ante-Nicene Library, Vol. XII. Clement of Alexandria. _Stromata_,
bk. V. ch. x. Some additional sayings of the Apostles will be found in
the quotations from Clement, showing what meaning they bore in the
minds of those who succeeded the apostles, and were living in the same
atmosphere of thought.

[70] I. Tim. iii. 9, 16.

[71] I. Tim. i. 18.

[72] _Ibid._, iv. 14.

[73] _Ibid._, vi. 13.

[74] _Ibid._, 20.

[75] II. Tim. i. 13, 14.

[76] _Ibid._, ii. 2.

[77] Phil. iii. 8, 10-12, 14, 15.

[78] Rev. i. 18. "I am He that liveth, and was dead; and behold, I am
alive for evermore. Amen."

[79] II. Cor. v. 16.

[80] Gal. iii. 27.

[81] Gal. iv. 19.

[82] I. Cor. iv. 15.

[83] I. S. Pet. iii. 4.

[84] Eph. iv. 13.

[85] Col. i. 24.

[86] II. Cor. iv. 10.

[87] Gal. ii. 20.

[88] II. Tim. iv. 6, 8.

[89] Rev. iii. 12.

[90] Gal. iv. 22-31.

[91] I Cor. x. 1-4.

[92] Eph. v. 23-32.

[93] Vol. I. _The Martyrdom of Ignatius_, ch. iii. The translations
used are those of Clarke's Ante-Nicene Library, a most useful
compendium of Christian antiquity. The number of the volume which
stands first in the references is the number of the volume in that
Series.

[94] _Ibid. The Epistle of Polycarp_, ch. xii.

[95] _Ibid. The Epistle of Barnabas_, ch. i.

[96] _Ibid._ ch. x.

[97] _Ibid. The Martyrdom of Ignatius,_ ch. i.

[98] _Ibid. Epistle of Ignatius to the Ephesians_, ch. iii.

[99] _Ibid._ ch. xii.

[100] _Ibid. to the Trallians_, ch. v.

[101] _Ibid. to the Philadelphians_, ch. ix.

[102] Vol. IV. Clement of Alexandria _Stromata_, bk. I. ch. i.

[103] Vol. IV. _Stromata_, bk. I. ch. xxviii.

[104] It appears that even in those days there were some who objected
to any truth being taught secretly!

[105] _Ibid._ bk. I, ch. i.

[106] _Ibid._ bk. V., ch. iv.

[107] _Ibid._ ch. v.-viii.

[108] _Ibid._ ch. ix.

[109] _Ibid._ bk. V., ch. x.

[110] Loc. Cit. xv. 29.

[111] _Ibid._ xvi. 25, 26; the version quoted differs in words, but
not in meaning, from the English Authorised Version.

[112] _Stromata_, bk. V., ch. x.

[113] _Ibid._ bk. VI., ch. vii.

[114] _Ibid._ bk. VII., ch. xiv.

[115] _Ibid._ bk. VI., ch. xv.

[116] _Ibid._ bk. VI. x.

[117] _Ibid._ bk. VI. vii.

[118] _Ibid._ bk. I. ch. vi.

[119] _Ibid._ ch. ix.

[120] _Ibid._ bk. VI. ch. x.

[121] _Ibid._ bk. I. ch. xiii.

[122] Vol XII. _Stromata_, bk. V. ch. iv.

[123] _Ibid._ bk. VI. ch. xv.

[124] Book I. of _Against Celsus_ is found in Vol. X. of the
Ante-Nicene Library. The remaining books are in Vol. XXIII.

[125] Vol. X. _Origen against Celsus_, bk. I. ch. vii.

[126] _Ibid._

[127] Ex. xxv. 40, xxvi. 30, and compare with Heb. viii. 5, and ix.
25.

[128] _Origen against Celsus_, bk. IV. ch. xvi.

[129] _Ibid._ bk. III. ch. lix.

[130] _Ibid._ ch. lxi.

[131] _Ibid._ ch. lxii.

[132] _Ibid._, ch. lx.

[133] Vol. XXIII. _Origen against Celsus_, bk. V. ch. xxv.

[134] _Ibid._ ch. xxviii.

[135] _Ibid._ ch. xxix.

[136] _Ibid._ ch. xx xi.

[137] _Ibid._ ch. xxxii.

[138] _Ibid._ ch. xlv.

[139] _Ibid._ ch. xlvi.

[140] _Ibid._ chs. xlvii.-liv.

[141] _Ibid._ ch. lxxiv.

[142] _Ibid._ bk. IV., ch. xxxix.

[143] Vol. X. _Origen against Celsus_, bk. I., ch. xvii, and others.

[144] _Ibid._ ch. xlii.

[145] Vol. X. _De Principiis_, Preface, p. 8.

[146] _Ibid._ ch. i.

[147] S. John xiv. 18-20.

[148] _Loc. cit._ ch. i. sec. III. p. 55.

[149] _Ibid._ ch. I. Sec. III. pp. 55, 56.

[150] _Ibid._ pp. 54, 55.

[151] "Seems to have been" is a somewhat weak expression, after what
is said by Clement and Origen, of which some specimens are given in
the text.

[152] _Ibid._, p. 62.

[153] Article on "Mysticism."--_Encyc. Britan._

[154] Article "Mysticism." _Encyclopaedia Britannica._

[155] _Orpheus_, pp. 53, 54.

[156] Obligation must be here acknowledged to the Article "Mysticism,"
in the _Encyc. Brit._, though that publication is by no means
responsible for the opinions expressed.

[157] _The Mysteries of Magic._ Trans. by A. E. Waite, pp. 58 and 60.

[158] II. S. Peter i. 5.

[159] Gal. iv. 19.

[160] II. Cor. v. 16.

[161] S. John i. 14.

[162] S. John i. 32.

[163] S. Matt. iii. 17.

[164] _Ibid._ iv. 17.

[165] I. Tim. iii. 16.

[166] S. John x. 34-36.

[167] S. John xiv. 18, 19.

[168] Valentinus. Trans. by G. R. S. Mead. _Pistis Sophia_, bk. i., I.

[169] _Ante_, p. 72.

[170] _Ibid._ 60.

[171] _Ibid._ bk. ii., 218.

[172] _Ibid._ 230.

[173] _Ibid._ 357.

[174] _Ibid._ 377.

[175] Vol. II. Justin Martyr. _First Apology_, ch. liv., lxii., and
lxvi.

[176] Vol. II. Justin Martyr. _Second Apology_, ch. xiii.

[177] Vol. VII. Tertullian, _On Baptism_, ch. v.

[178] The student might read Plato's account of the "Cave" and its
inhabitants, remembering that Plato was an Initiate. _Republic_, Bk.
vii.

[179] Eliphas Levi _The Mysteries of Magic_, p. 48.

[180] Bonwick. _Egyptian Belief_, p. 157. Quoted in Williamson's
_Great Law_, p. 26.

[181] The festival "Natalis Solis Invicti," the birthday of the
Invincible Sun.

[182] Williamson. _The Great Law_, pp. 40-42. Those who wish to study
this matter as one of Comparative Religion cannot do better than read
_The Great Law_, whose author is a profoundly religious man and a
Christian.

[183] _Ibid._ pp. 36, 37.

[184] _The Great Law_, p. 116.

[185] _Ibid._ p. 58.

[186] _Ibid._ p. 56.

[187] _Ibid._ pp. 120-123.

[188] See on this the opening of the Johannine Gospel, i. 1-5. The
name Logos, ascribed to the manifested God, shaping matter--"all
things were made by Him"--is Platonic, and is hence directly derived
from the Mysteries; ages before Plato, Vak, Voice, derived from the
same source, was used among Hindus.

[189] See _Ante_, pp. 124.

[190] See _Ante_, pp. 93-94.

[191] See _Ante_, p. 85.

[192] II. Cor. iv. 18.

[193] II. Cor. v. 7.

[194] Heb. v. 14.

[195] S. Luke xv. 16.

[196] _Ibid._ xiv. 26.

[197] S. Matt. v. 28.

[198] Heb. xi. 27.

[199] S. Matt v. 45.

[200] S. Luke ix. 49, 50.

[201] S. Matt xvii. 20.

[202] II. Cor. vi. 8-10.

[203] Col. iii. 1.

[204] S. Matt. v. 8, and S. John xvii. 21.

[205] Gen. i. 2.

[206] S. John i. 3.

[207] _The Christian Creed_, p. 29. This is a most valuable and
fascinating little book, on the mystical meaning of the creeds.

[208] _Ibid._ p. 42.

[209] A name of the Holy Ghost.

[210] _Ibid._ p. 43.

[211] _Ante_, p. 124.

[212] S. Matt. xviii. 3.

[213] 2 S. Peter iii. 15, 16.

[214] A. Besant. _Essay on the Atonement._

[215] _Ibid._

[216] _Brihadaranyakopanishat_, I. i. 1.

[217] _Bhagavad Gita_, iii. 10.

[218] _Brihadaranyakopanishat_, I. ii. 7.

[219] _Mundakopanishat_, II. ii. 10.

[220] Haug. _Essays on the Parsis_, pp. 12-14.

[221] Rev. xiii. 8.

[222] W. Williamson. _The Great Law_, p. 406.

[223] A. Besant. _Nineteenth Century_, June, 1895, "The Atonement."

[224] Heb. i. 5.

[225] _Ibid._, 2.

[226] C.W. Leadbeater. _The Christian Creed_, pp. 54-56.

[227] _Ibid._ pp. 56, 57.

[228] S. Matt. xxv. 21, 23, 31-45.

[229] Is. liii. 11.

[230] S. Matt. xvi. 25.

[231] S. John xii. 25.

[232] Heb. vii. 16.

[233] _Light on the Path_, ch. 8.

[234] Heb. vii. 25.

[235] Heb. v. 8, 9.

[236] I Tim. iii. 16.

[237] Annie Besant. _Theosophical Review_, Dec., 1898, pp. 344, 345.

[238] C. W. Leadbeater. _The Christian Creed_, pp. 61, 62.

[239] I Cor. xv. 44.

[240] I Thess. v. 23.

[241] See Chapter IX., "The Trinity."

[242] See _Ante_, pp. 84, 99, 100.

[243] 2 Cor. xii. 2, 4.

[244] S. Matt. v. 48.

[245] S. John xvii. 22, 23.

[246] 2 Cor. v. 1.

[247] 1 Cor. xv. 28.

[248] This mistranslation was a very natural one, as the translation
was made in the seventeenth century, and all idea of the pre-existence
of the soul and of its evolution had long faded out of Christendom,
save in the teachings of a few sects regarded as heretical and
persecuted by the Roman Catholic Church.

[249] S. John iii. 13.

[250] Heb. v. 9.

[251] Rev. i. 18.

[252] H. P. Blavatsky. _The Voice of the Silence_, p. 90, 5th Edition.

[253] S. John. xvii. 5.

[254] 1 Cor. xv. 20.

[255] _Chhandogyopanishat_, VI. ii., 1.

[256] Deut. vi. 4.

[257] 1 Cor. viii. 6.

[258] An error: En, or Ain, Soph is not one of the Trinity, but the
One Existence, manifested in the Three; nor is Kadmon, or Adam Kadmon,
one Sephira, but their totality.

[259] Quoted in Williamson's _The Great Law_, pp. 201, 202.

[260] H. H. Milman. _The History of Christianity_, 1867, pp. 70-72.

[261] _Asiatic Researches_, i. 285.

[262] S. Sharpe. _Egyptian Mythology and Egyptian Christology_, p. 14.

[263] See Williamson's _The Great Law_, p. 196.

[264] _Loc. Cit._, pp. 208, 209.

[265] S. John i. 3.

[266] Jer. li. 15.

[267] See _Ante_, pp. 179-180.

[268] Athanasian Creed.

[269] Rev. iv. 8.

[270] S. Luke. i. 38.

[271] _Ibid_, 35.

[272] Book of Wisdom, viii. 1.

[273] Vol. IV. Ante-Nicene Library. S. Clement of Alexandria.
_Stromata_, bk. V., ch. ii.

[274] See _Ante_, p. 262.

[275] See _Ante_, p. 207.

[276] Gen. i. 1.

[277] Job xxxviii. 4; Zech. xii. 1; &c.

[278] Gen. i. 2.

[279] Gen. i. 2.

[280] See _Ante_, p. 262.

[281] See _Ante_, p. 262.

[282] S. John i. 3.

[283] _Bhagavad Gita_ ix. 4.

[284] 1 Cor. xv. 27, 28.

[285] S. John xiv. 6. See also the further meaning of this text on p.
272.

[286] Heb. xii. 9.

[287] Numb. xvi. 22.

[288] Gen. i. 26.

[289] S. Matt. v. 48.

[290] S. John xvii. 5.

[291] S. John v. 26.

[292] S. Matt. i. 22.

[293] Heb. ii. 18.

[294] Much of this chapter has already appeared in an earlier work by
the author, entitled, _Some Problems of Life_.

[295] S. James i. 17.

[296] Gen. xxviii. 12, 13.

[297] See Chapter xii.

[298] Heb. i. 14.

[299] S. Matt. x. 29.

[300] Acts xvii. 28.

[301] T. H. Huxley. _Essays on some Controverted Questions_, p. 36.

[302] S. Luke xxii. 41, 43.

[303] S. John i. 11.

[304] Rev. iii. 20.

[305] H. P. Blavatsky. _Key to Theosophy_, p. 10.

[306] Is. xxxiii. 17.

[307] _On the Mysteries_, sec. v. ch. 26.

[308] Ps. xl. 7, 8, Prayer Book version.

[309] S. Luke, v. 18-26.

[310] _Ibid._ vii. 47.

[311] G. R. S. Mead, translated. _Loc. cit._, bk. ii., chapters 260, 261.

[312] _Ibid._ chapters 299, 300.

[313] S. Matt. xii. 36.

[314] _Ibid._ ix. 2.

[315] _Loc. cit._ iii. 9.

[316] _Ibid._ vi. 43.

[317] _Ibid._ ix. 30.

[318] See _ante_, Chap. VIII.

[319] This is the cause of the sweetness and patience often noticed in
the sick who are of very pure nature. They have learned the lesson of
suffering, and they do not make fresh evil karma by impatience under
the result of past bad karma, then exhausting itself.

[320] S. Luke, vii. 48, 50.

[321] _Loc. cit._, ix. 31.

[322] S. Matt. vii. 1.

[323] _Loc. cit._, bk. ii. ch. 305.

[324] Rev. iii. 20.

[325] G. Bruno, trans. by L. Williams. _The Heroic Enthusiasts_, vol.
i., p. 133.

[326] _Ibid._, vol. ii., pp. 27, 28.

[327] _Ibid._, pp. 102, 103.

[328] Rev. iv. 5.

[329] The phrase "force and matter" is used as it is so well-known in
science. But force is one of the properties of matter, the one
mentioned as Motion. See _Ante_, p. 264.

[330] Job xxxviii. 7.

[331] See on forms created by musical notes any scientific book on
Sound, and also Mrs. Watts-Hughes' illustrated book on _Voice
Figures_.

[332] See _ante_, p. 138 and p. 302.

[333] In the Sacrament of Penance the ashes are now usually omitted,
except on special occasions, but none the less they form part of the
rite.

[334] See _ante_ p. 329.

[335] _Christian Records_, p. 129.

[336] _The Great Law_, pp. 161-166.

[337] See _ante_, p. 151.

[338] _Diegesis_, p. 219.

[339] 1 Pet. iii. 4.

[340] 2 Kings vi. 17.

[341] 1 Cor. x. 16.

[342] Jer. xliv.

[343] Gen. xiv. 18, 19.

[344] _The Great Law_, pp. 177-181, 185.

[345] Lev. xvii. 11.

[346] Rom. xii. 1.

[347] Isaiah liv. 5; lxii. 5.

[348] Eph. v. 23-32.

[349] Athanasian Creed.

[350] 2 Pet. i. 20.

[351] 1 See _ante_, p. 102.

[352] 2 Cor. iii. 6.

[353] 1 Cor. ii. 11, 13.

[354] Is. vi. 6, 7.

[355] S. John v. 4.


* * * * *

WILLIAM BYLES & SONS, PRINTERS, BRADFORD.