CHAPTER VII.

THE DIVINE FEMININE.
To a great extent religion has been for a very long time distinctly masculine, the feminine ele- ment being entirely lacking. By this we mean that in the case of the principal religions of the worid, the God conception has been that of a male god, who was devoid of the feminine char- acteristics, and therefore their theology has been of the distinctly masculine type. This we find to be particularly the case in the Jewish, Christian and Mohammedan religions, where there is but one God and that is at all times the Father. In Buddhism the case is a little better, owing to the fact that God is there merely a philosophical ab- straction, and hence sexless, the result being that all the way through there is little or no Feminine aspect in the cultus. In Hindooism, it is true, there are goddesses, but they are invariably sub- ject to the gods, and there is no such thing as a distinct Feminine type of religion developed. In the Sakti worship it is true the Feminine aspect is presented, but is only on the Spiritual Plane where it is of relatively small importance. We may say that in the religions of the last ten thousand years, the Feminine element has been entirely banished, or else it has been distinctly subordinate to the Masculine element. In view of this situation it behooves us as students of Truth to inquire whether this arrangement is in accordance with Truth or not.
As a matter of fact, there is no such thing as a male god, that is to say, all the gods are either
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double-sexed, or else they each have their Syzygy or Feminine counterpart, hence there is a god and a goddess as the positive and negative pole of the same principle, or else the two poles are completely merged in one. To make this plainer, we must bear in mind that the gods are neither personalities nor figments of the imagination, but are Kosmical Principles or Powers, and as such are the causes of all Activity. The following list of gods will indicate the nature of the problem. First of all we have The Heart of Heaven, con- sisting of The Heart that Thinks, or Primordial Ideation; The Mouth that Speaks, or Primordial Will, the activity of Primordial Ideation; and the Eyes that See, or Kosmic Thought. This Trinity is Male-Female, having the two sexes completely merged and inseparable. Growing out of this Divine Trinity we have Xmucane, the Mother of the Gods, who is the Formative Process in the Akasa or Kosmic Substance, and her Masculine counterpart or Syzygy, Xpucacoc, the Father of the Gods, that is the Masculine Gen- erative Virility or Dynamic Energy of the Akasa, the Kosmic Energy. Through the action of En- ergy upon the Formative Process, Feminine, or Xmucane, there are brought forth the Seven Modes of Gestative Formation which we term the Gucumatz, which are double sexed, being both Modes of Motion and Modes of Energy, though they partake much more of the Feminine than they do of the Masculine element. This is true because they are more modes of Formation than they are modes of Energy. These Gucumatz are modes of Motion in the Akasa and represent the lowest activities in the Akasa. There is also, between the plane of Xmucane-Xpucacoc and that of the Gucumatz, the Anthropos, or Man- Woman, that is the heavenly Archetypal Man- Woman, who is therefore both male and female. The Gucumatz are synthesized on the Mental Plane
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as Quetzalcoatl, who is merely the Sequence of Creative Action on the Mental Plane, and who is also reflected on the Astral Plane, so that in the true sense of the word. He is the Creative Principle on two planes of Nature. Although he is spoken of as a male god he is in reality both male and female, and the Quetzalcoatl conception is in reality the scientific conception of the IFnity of the Manifest Universe. The Greek conception will greatly aid us in this investigation, for they have him divided into five Deities, which will help us to understand Him better, provided we bear in mind that these are all but aspects of the one God Quetzalcoatl. Apollo is in reality the Mas- culine Energy side of the Manas, while Athene is the Feminine or Formative Substance side of the Manas. In this sense, all Kosmic Thought Forms are their children. On the Astral Plane, Ares or Mars is the Masculine Dynamic Will Force of the Astral Light, while Aphrodite is the Feminine or Formative aspect of this same Astral Light. The Mental aspect of Quetzalcoatl is therefore the upright Pentagram or Blazing Star Azoth, while the Astral Quetzalcoatl is the down- ward Pentagram, or Baphomet, the Goat of the Mysteries. Dionysos or Bacchus is the union of Ares and Aphrodite as the Watery Principle of the Astral Region. Thus it is seen that in Quetzalcoatl we have the Serpent and the Eagle as well, and also the Red Dragon and the Green Lion ; we have the Sulphur and the Mercury, also God and the Devil. He is, indeed, the Principle of Alchemy in its very essence. He is also the Crucified Redeemer of all religions. This will indicate that He is as Feminine as He is Mas- culine. Out from this Male-Female Quetzalcoatl there^ emanates, Vucub-Cacix, or Hephaistos, the Fabricating Aether, which is therefore, double- sexed, being both Energy or Action and also For- mation. From this proceeds Votan, the Masculine
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tlenerative Energy of the Earth and Pach- nniania the Feminine Gestative or Formative Principle in Gross Physical Matter. She mani- fests also as the Mamas or the Mothering^ Prin- riplo in all physical ohjects. From this it will appear that there is no mascnline principle that luis not its corresponding feminine principle. Tliis cannot be otherwise, for the reason that the MaHouline Principle is entirely one of Energy, while the Feminine Principle is one of Formation, heniH^ it ia only through the activity of the Fem- inine Princij^le that Form can be given to any aspect of action.
Now, inasnnich as all Evolution is through the nuinifestation of Energy through a correspond- ing Form, it follows that all true progress iii the Kvolution of the Universe and of Man will be in lUrect ratio to the degree in which this Fem- inine Principle of Formation on the diverse plnnert of Innng engenders a form suitable to the nmnifoHtntion of the specific Mode of Life and ( -onsciouHneHS that is seeking to express itself. The Maneuline Activity is at all times sterile and ihmt motive, while in the very nature of things the Feminine Formation is at all times fruitful and creative.
The qucHtion that presents itself, is therefore, this, Why is it that in the face of this we see that Divinity is conceived by so many as masculine to the exclusion of the feminine element? In the majority of religions there is the peculiar as- sumption that the Universe was created at some point in time, and that there is now no creative action going on and also that it was an extrane- ous act of creation, and not a birth from the depths of Divinity. This error has caused them to lose sight of the necessity for the principle of Motherhood being at all times operative in the Evolution of the Universe. One cause of this
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has also been the relative quiescence of the Femi- nine Principle for so long a time. Ever since the beginning of the Cycle of Leo, the Masculine Principle has been in the ascendant, and the Femi- nine Formative Principle has been more or less on the decline. This has rendered the process of Evolution more Masculine than Feminine. In the past the work of Kosmical Generation was completed, and then the Masculine Principle op- erated during its period of education, so to speak. Now, however, in the Cycle of Aquarius, the pe- riod of Kosmic Regeneration has come, and hence the work must be one of Formation, so that there may be prepared a Form through which the New Forces may manifest. Thus it will be seen that this Cycle is one in which the Feminine principle must dominate everything. Hence it will be seen that this is the age not of the gods, but of the goddesses. Thus we see the awakening to activ- ity of the goddesses, and their becoming the pos- itive directing pole on all the planes of nature.
A period of Regeneration, to be effective for good, must manifest not only in the Kosmos, but also in the souls of men, for what we require is a process of Human Evolution, the exact cor- resi>ondent of the Evolution of the Universe. Now what must be the nature of the Regenera- tion of Humanity? It must in the nature of things consist of the goddesses acting Forma- tively upon the Substance of which man's di- verse principles are composed, and so transform- ing them as to make of them adequate vehicles for the expression of those Feminine aspects of Divinity. In other words, in exact proportion as our souls are transformed by the formative activity of the goddesses will we be Regenerated and made suitable expressions of the Regener- ating Universe. In a word, the Evolution and Re- generation of Humanity will come through the
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transformation of the souls of men by the Forma- tive action of Xmucane and the Feminine aspect of the GucumatZy the transformation of the Men- tal bodies through the Formative action of the Athene aspect of the Quetzalcoatl, the transforma- tion of their Astral bodies through the Formative action of the Aphrodite aspect of Quetzalcoatl, the transformation of their etheric bodies through the formative action of the Feminine aspect of Vucub-Cacix, and the transformation of their Physical bodies though the Formative action of Pachamama. From this it will appear that such Evolution, Regeneration and Transformation \\ill be in exact ratio to the degree in which one jields to the molding influences of these goddesses in his or her diverse principle.
We must next ask ourselves the purpose of Religion. It is simply this : through the exercise of Religion in any of its aspects we are render- ing our diverse principles negative to the activity of the gods. Through Philosophy and Theology we are rendering our Manas and Buddhi negative to the Gods governing those planes, that is, to The Heart of Heaven and to Quetzalcoatl. By the practice of Devotion we are rendering our souls negative to Xpucacoc, Xmucane and the Guc- umatz, and our Astral bodies negative to Quet- zalcoatl. The purpose of ritualism is to intensify this activity and this negative condition, and also, above all else, to render the body negative to the vibration coming from the Physical Gods, Vucub- Cacix, Votan and Pachamama. Now, it will ap- pear that if we worship the Deities as masculine we render our principles negative to the Mas- culine Activities, or the Gods, while if we worship them as Feminine, we render our Principles Neg- ative to the Feminine Activities, or the God- desses. It has been shown that the work of Regeneration is the work of the goddesses, there-
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fore, in order that religion and worship may become aids to Regeneration, our religion and wor- ship must be Feminine, that is, we must worship the goddesses rather than the gods. This means that our entire conception of religion, as well as our form of worship must be changed and made Feminine. It is only in this way that religion and worship may contribute to the work of Ee- generation. The obvious conclusion is that instead of the present cultus of Divine Masculin- ism, we must develop a cultus of Divine Fem- inism.
It will be obvious to any one, that the Divine Feminine Principle will act more directly upon the Feminine Principle in man than it will upon the masculine principle, and therefore, our re- ligion will operate much more through our Femi- nine Force than it will through our Masculine Force. This being admitted, we come next to the conclusion that as the Feminine Principle is more powerful in a woman than it is in man, therefore, women will be more receptive to the Formative Activity of the goddesses than men will be, hence they will be much more rapidly regenerated than men can be. We come then to the inevitable con- clusion that religion will be confined more to women than to men, and that the effect of re- ligion and particularly of Regeneration will be to make the men more Feminine. Also it becomes evident that the priesthood of the future must be one of women rather than of men. We will have priestesses rather than priests. This will be the case because the woman can act as the Modulat- ing Chord between the goddesses and humanity better than man can.
The saints of the future will be women rather than men. Also the conception of saintship will become entirely changed. No longer will one's reputation for saintship depend upon mere mor-
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ality, religious devotion, acts of service, or any of the minor duties of religion. In fact the idea of duty is destined to entirely disappear. The ideal of religious devotion in the future will be the approaching to the nature of the goddesses, the rendering of one's Principles fit Vehicles for their expression. The saintly will be those whose nature most closely corresponds to the nature of the goddesses. Therefore, we must look for a type of Divinely Feminine Women, as the saints and religious leaders of the future. Thus, we not only have to recognize the Divine Feminine nature of the Goddesses, but there must also be developed in a considerable number of the women this same Divine Feminine nature, so that these women will constitute a Feminine Hierarchy, as the mundane correspondent of the Feminine Hierarchy of the goddesses. It will be through these Divine Women that the humanity of the world will be enabled to respond to the molding influences of the goddesses. Instead of Spiritual Fathers, we will have Spiritual Moth- ers, and instead of Masters there will be Mis- tresses to guide the Evolution of Humanity. The ecclesiastical discipline of the future will be ma- ternal in its nature. This will lead to a Spiritual Matriarchate in the place of the Spiritual Patri- archate that has ruled in all the great religions for several thousand years past. This will mean the introduction of the maternal principle into the constitution and government of all religious bodies in the future.
The great difference between the religion of the future and that of the past will be this, that in the future all doctrine will have to be made mani- fest and expressive in terms of character and soul growth. It will have to express itself through corresponding soul form, thus we will all have to be the images of what we understand
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and believe. Our faith will not be something to be believed, but something that must constitute our essential being, we will all have to be so many Bodies of the Truth. This Divine Feminism is the Religion of the future.
CHAPTEE VIII
.MOTHERS OF THE CHRIST CHILD
There is presented to the student of Mystical Manifestations at the present time a peculiar phenomenon. It is that of a considerable num- ber of women, each of whom lays claim to the distinction of being the one who is to give birth to the Christ Child. It would not be so unusual if there was one who made such a claim. We could easily account for the phenomenon on the ground of personal vanity. This might be the case if there were several making this claim, but when we meet with hundreds of them each making the same claim it is time for us to take notice of these phenomena. Of course, it is evident this cannot be the result of any Annunciation, and therefore this wave of Divine Motherhood must be seen as the effect of a Natural Law. It has at all times been our position that all popular superstitions and beliefs are but the manifestar tions of Kosmic Law. If this be the case, then it behooves us to ask what the Kosmical Sub- stratum of this belief may be. It is evident that hundreds of women cannot all be the mothers of one child in the physical sense of the word. This being the case, we must try and see what the Kos- mical application of this idea will yield. To un- derstand this matter properly we must guard against giving a sectarian interpretation to this matter of the Christ Child. There is no reason under the sun why we should look upon this birth as another Incarnation of Jesus. One who has attained to the position that Jesus is supposed to
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have attained in the Kosmic Scheme can never reincarnate. Whatever the Christ Child may meaQ, it certainly does not mean the Reincama- tion of Jesus or the Second Coming of Christ in the Christian sense of the term. A Christ is ut- terly inconceivable unless we understand that a Christ is the Incarnation of the Christos. The Christos is the Avatara and the Christ is the Avatar in whom the Avatara is Incarnate. In a word, the Christos is a Kosmic verity, and as such is subject to Universal Law. This being true, the coming of Christos to the earth is also subject to Universal Law, and hence we should not look for one Christ alone, but rather for as many Christs as this Law may produce, and that is not in any way limited, but is conditioned by the needs of Evolution. Having united the com- ing of Christs with the descent of the Christos, both being subject to Law, it follow^ that the birth of any of these Christ Children is an effect of a Universal Law being related to the birth of Christ Children as Cause to Effect.
It is common for many superficial students of the mystical to assume that Christ may be bom in any one. This, however, is not the case, and the belief is but the result of a total ignor- ance of the nature of the Christos. If the Chris- tos is a Kosmic verity it has a specific meaning and can mean nothing else. We get disgusted with those who talk about points of view, interior illumination, etc., with reference to Spiritual matters, when they would be the last to apply such methods to Chemistry or Astronomy. The Christos is not an Ideal, but a Truth in Nature, and can only be understood by the same philo- sophical methods that one would use in the search for any other Truth in Philosophy.
The Christ is not a Jewish conception in any sense of the word. It is a mistake for Christians
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to connect their Christ with the Jewish Messiah. The latter was a Temporal King who was to make of them a great Empire, but there was lit- tle or nothing Spiritual about him, while the Christian Christ conception is entirely Spiritual, hence he comes not from the Jews. Whence, then, did the Christians get their Christ conception? Obviously from the Greeks. Then the nature of the Christ is to be sought and found in the Chris- tos of the Greek Mysteries. This Christos came from Egypt, and is in fact a Hermetic concep- tion, hence the nature of the Christos is to be found only in Hermetic Philosophy. It is there- fore for us to state what the truth is with refer- ence to the Christos, and it is a bit of the most colossal impudence for any one to call in ques- tion our interpretation of the question, seeing that it was we who gave the Christos Mystery to the world.
Just what is the Christos of the Mysteries? Primarily it is none other than Quetzalcoatl. He is the Universe conceived as the Sequence of Creative Evolution, the self -engendering and self again consuming process of Evolution. It is the Universe ever dying that it may give birth to itself. It is for this reason that he is the Man Crucified, the Universe ever dying upon the Cross of Life, the Cross being the Phallic Sym- bol of Life through Conception through the union of the two sexes, Kosmically. Thus the Cruci- fix has ever been the symbol of Quetzalcoatl, or the ever changing Universe. He is also the Man of the Sun, and the Remonstrance containing the Sacred Host, which one sees in the Roman Cath- olic Mass, is His Symbol in this capacity, the Re- monstrance being the Sun and the Sacred Host being the body of Quetzalcoatl, the Man of the Sun. He is the man bom of a Virgin, for the Virgin is Xmucane or Isis, the Virgin of the
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World. It is this that gives to Quetzalooatl his Immaculate Conception. The Sun is the symbol of the god, and therefore much of His symbolism is borrowed from the sun. It is thus that He dies at the time of the Winter Solstice and three days later is resurrected to new life. His twelve apos- tles are the twelve Signs of the Zodiac. Later on, among the Greeks, the Christos conception was further developed and under the Cycle of Leo the Winter Solstice was in the Sign of Tau- rus, hence He is bom in a Manger of Cattle. We can easily see how it is that all this symbolism was developed, seeing that the Christos was both the Universe and also the sun.
However, the Christos is not only Quetzalcoatl, but it is also the Anthropos, the Archetypal Di- vine Man. The two are conceived as one under the common name of Christos. Christos means the Anointing, that is to say, the Overshadowing, and a Christ is one Overshadowed by this Chris- tos, and in whom the Overshadowing Christos is able to manifest in consciousness. Remember that the Christos is a Divine Conception and that this Mystical and Philosophical Christos subsists independent of any Personal Christ whatsoever. The Christ is derived from the Christos, not the Christos from the Christ. If people had not un- derstood the Mystery of the Christos no one would ever have believed in a Jesus Christ. What, then, is Jesus Christ! Either a pure in- vention, or else, if real, an Incarnation of the Christos of the Mysteries, either of which con- clusions will prove fatal to the Christian Re- ligion. The best that can be said for the Christ of the Bible is that He was an Incarnation of the Christos. We say this because of the fact that every event in the life given in the Gospels is plagiarized from the Mysteries; in a word, we have a man masquerading in the clothes of the
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Christos of the Mysteries, and those clothes are symbolical; that is, Mythical What are we to conclude t Nothing in the life of Christ ever took place with reference to human history. It is pure Myth. Why should any one attribute to a man a purely mythical history? The answer is not hard to find. The early Fathers of the Church were converted Heathens; that is, Initi- ates of the Mysteries. We know this to be abso- lutely true of Justin Martyr, TertuUian, Clement of Bome, Clement of Alexandria, Cyprian, Cyril, Origen and many others. Now, there is one point which it is well for us to take into consid- eration. None of those men were converted in the sense in which Christians now use the term. They were philosophers who, having gone through all the Schools of Philosophy in Greece, began the study of Christianity as another School of Philosophy. This means that their ac- ceptation of Christianity merely meant the addi- tion of the Christian Faith to what they already had, not the rejection of anything. Now, they were Initiates, and hence understood thoroughly the Mystery of the Christos. Augustine says that Christianity was no new religion but rather the religion that had been known of old, which means that it was the religion taught in the Mys- teries. This proves that the Christos of the Bible is the Christos of the Greek Mysteries. Hence it becomes evident that the Christos was not inherent in Christianity, but was brought into it from the Greek Mysteries by those Initiates who had accepted Christianity. This brings us to the point of asking why this was done. Evi- dently the Initiates came to the conclusion that Jesus was a veritable Incarnation of the Chris- tos of the Mysteries, or the Kosmical Christos, and their conversion was simply this, that they believed that Jesus was this Incarnation of the Christos and that his teaching was correct. Com-
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ing into the Church in this way, they attributed to him all the Symbolism properly belonging to the Christos of the Mysteries, merely as a means of indicating that he was the Incarnation of the Christos. The fact that they interpreted the en- tire Bible in an allegorical manner indicates that they looked upon all the teachings of that collec- tion as mythical symbolism, and doubtless they made it teach the same things that they had learned in the Mysteries. Later on the Chris- tians literalized all those symbols and in their ig- norance assumed that they were historical. Christ is a Myth, Jesus is a historical personage who was assumed to be the Incarnation of the Chris- tos, and hence was called Jesus the Christ, or Jesus the Incarnate Christos. There is but one hope for Christianity left; that is to accept the position that Jesus was the Incarnate Christos, and that will make the Christian Eeligion the outgrowth of the Sun Cultus of the Mysteries.
We come now to the consideration of the origin of this conception of an Incarnation of the Chris- tos of the Mysteries. Has this idea originated with Christianity? No, it has always been a conception of the Mysteries. The Christos or Quetzalcoatl has incarnated innumerable times in the past. The last of these Incarnations was in the case of the Quetzalcoatl who lived in Tu- lon three hundred years before the Christian Era. The story of Jesus Christ is the story of this Quetzalcoatl, and of course this could not be otherwise, seeing that the story in each case is simply the Mythus of the Christos or Lord God Quetzalcoatl applied to a man to prove that he was the Incarnation of Quetzalcoatl. The re- semblance Was so close that when the Padres preached Christ in Mexico the Indians at once recognized him as El Dorado, and therefore took the position that Christianity was the Quetzal- coatl Cultus and that Christ was another Incar-
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nation of Quetzalcoatl. Hence it is evident that Christ is not unique in any sense of the word, but was merely one of the long line of Dorados or Incarnations of Quetzalcoatl, the Christos of the Mysteries. This being true, it follows that the antecedents of Christianity are to be found in Hermeticism, and that the Spiritual antecedents of Christ are the Dorados. The true Christians are the continuation of the Quetzalcoatl Cultus. As the Son of Man, he is merely one of the Incarnations of the Anthropos of Hermeticism.
This all goes to show that the birth of a Christ is not an arbitrary matter, but is the result of Law, and is an event that under the operation of that Law must transpire from time to time. Thus it is that every Christ Child must come into the world. Now if this Law has brought other Christ Children into the world, it is evident that. Evo- lution being continuous, it will continue to bring them into the world from time to time as Evolu- tion requires them. From this it will be seen that the idea of the Christ Child being bom in any one as a result of his Spiritual attainment is not possible. There can be but one at any given time, and He will be the Personal Manifestation of the Kosmical God or Quetzalcoatl and in most in- stances of the Anthropos also.
Now let us return to the Mothers of the Christ Child. Coming events cast their shadows before, and the mere fact there are those who think they are to bear the Christ Child goes very far to prove that the time is at hand for the birth of a Christ, that is, for the Incarnation of Quetzal- coatl. This is the coming of Quetzalcoatl prom- ised by the Great High Priest Quetzalcoatl three hundred years before the Christian Era. This Incamation of Quetzalcoatl will take place in Oc- tober, 1915. This means that the Astral Forces are all ready to descend and have already begun to operate. An Overshadowing may take place
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before birth, or after, but more usually the Ava- taras of Quetzaleoatl descend upon and Incar- nate in a full grown man and not upon an un- born child. It is definitely known that in the case of the Christ Child or Dorado we are looking for it will be a man, and it is also definitely known to the Brotherhood who it will be. We come, then, to the point where we must admit that the process of Incarnation is ready to begin. How then can so many women aspire to be Mothers of the Christ Child I Quite easily, and every one of them is des- tined to be the Mother of the Christ Child, or Do- rado, and yet there will be but the One Dorado. How is it possible for one to have so many moth- ers! Quetzaleoatl is the Universe on the Mental and Astral Planes. An Incarnation of Quetzaleoatl will mean that that Mental and Astral Universe will Incarnate in the Mental and Astral Bodies of a man. In order for this to take place there must first be created a Circle in the Manas and Astral Light, which will in time become a Vortex which will enter the Mental and Astral Bodies of the man, which will make him the Dorado. This process has already taken place in the sense that the Circle has commenced to be formed on the Mental and Astral Planes. It has been shown in previous articles that all the feminine vibra- tions act Creatively, and that they react upon the diverse Principles of Nature in that way. The woman who sets herself the task of becoming the mother of the Christ Child causes her Mental and Astral Bodies to vibrate in a Formative manner. This vibration reacts upon the Manas and the Astral Light and thus causes them to move Formatively. The result is to stimulate the Circular movement on both planes and to tend to produce this Astral and Mental Vortex. In a word, the tendency is to produce a colossal Thought Form and Desire Form, which, co-oper- ating with the Kosmic trend, will render the In-
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carnation possible. When we take this into con- sideration we see at once the tremendous influ- ence which the prayers of the Indians for the past two thousand two hundred years for the re- turn of Quetzalcoatl has had upon the creation of this Thought and Desire Form. The same is true of the influence of the Christian hopes of the Second Coming of Christ, and also the attitude of the Theosophical Society and their Order of the Star in the East. They are all perfecting the Thought and Desire Form that is tending to pre- pare the Mental and Astral Vortex which must in due course descend into incarnation and give us the Dorado, or, as they say now, the Christ Child. However, in the case of these Mothers of the Christ Child, their sex force is directly stimulated with this desire, and thus it acts formatively on this Mental-Astral activity, and slowly but surely specializes it for its Incarnation. Their sex force^ is being specialized to this end, and they are in reality Generating the Avatara which will Incarnate in a few months. This Vortex is in reality the Matrix in which Quetzalcoatl is being specialized and prepared for Incarnation, and the sex Force of each one of these women is aiding in the Generation of the Avatara. They constitute, in fact, the multitudinous Generatrix of the Avatara. They constitute the Synthetic Generatrix or Generating Mother of the Chris- tos, which will enable it to Incarnate in the Christ Child or the Dorado. They are all Mothers of the Christ Child, but collectively they constitute the Collective Mother of the Christ Child. The more ardently they yield themselves to the dream of being the Mothers of the Christ Child, the more they hasten that process of Generation, and hence the nearer they bring the time when their dreams will come true and he will Incarnate as the Christ Child or the Dorado. They will be, indeed and in truth, the Mothers of the Christ
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Child, for they will have aided in the Generation of the Avatara, and he will be their son; when he is bom, or Incarnate, he will be the son of each, and at the same time the common son of all of them. He wiU be the Kosmic Child, the Uni- versal Son, and they will in reality be the Mother Souls that have provided the Dynamic Sex Force for the Generation of the Avatara that it may In- carnate in the man and thus give the world an- other Dorado. For this reason they will be, in the absolute sense. Mothers of the Christ Child, for they are the multitudinous Generatrix of the Incarnating Christos.
From this it will appear that this determina- tion to be the Mothers of the Christ Child is in reality hastening the time and rendering it pos- sible for the Birth Spiritually of the Dorado. Every Divine Incarnation has come in this way. They have come in response to the longing of the people for them, and it has been the longing of the women that has Generated the Avatara and specialized it for Incarnation. In a word, women have ever bom the Saviors of the World, and it has been in this way that they have been bom. Therefore, the more women undertake to be Mothers of the Christ Child, and the more ar- dently they give themselves up to the work of Generating the Christos, the sooner will the Christ Child or the Dorado appear among us.