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(p. 142)





            THE first compendious statement of the doctrine which it was intended to restore, was given to us at Paris in the summer of 1878, in the form of an exposition of the principles of Biblical interpretation, under the following circumstances.

            We had been following our respective tasks (1) for several months without any open or special illumination, and I had written enough to make a considerable volume in exposition of the principles which appeared to me to be those on which, in order to be a book of the soul, the Bible ought to be constructed, and by which, therefore, it must be interpreted. It was not intended for publication, but as an exercise for myself, being purely tentative; though I was conscious of being aided by the occasional suggestion of ideas which served as points of light and guidance. Meanwhile, I was entirely without help from books; for, besides being desirous of evolving the whole from my own consciousness, as in the case of the demonstration of any mathematical problem, I was not aware of any books which would help me; the little I knew of Swedenborg at this time – who was the only writer known to me as a worker in a

(p. 143)

similar direction – having failed to make much impression on me. I could accept his general principles, but not his particular applications of them. I felt also that the sources of the knowledges vouchsafed to us, far transcended those to which Swedenborg had access. And I accounted for the length of the interval which had elapsed without any larger measure of light being vouchsafed, by supposing that it was intended for me to exhaust my own resources first.

            The time had come when these were exhausted, and I was reduced to the conviction that if the work was to be carried any further, assistance must be rendered, whether for confirmation, for correction, or for extension. And on retiring to rest one night, (1) painfully oppressed by the sense of my own lack, and the prolonged absence of the needed light, I stood at the open window, and in the presence of a sky resplendent with the stars mentally addressed to those whom we were wont to speak of as the Gods, and of whose presence I seemed to be dimly conscious, a strong expression of my need, declaring my utter inability to advance another step unassisted. Having done which I went to bed, but in a mood the reverse of sanguine; so many were the months for which they had been silent.

            In the course of the following day, “Mary” – who knew nothing either of my need or of my adjuration of the preceding night, and could not of herself have helped me – found herself under an access of exaltation of faculty which she described as resembling what might be produced by a

(p. 144)

draught of spiritual champagne. For she felt herself at her very best, having all her knowledge at her finger-ends. The expression recurred to my mind some time afterwards on our receiving an explanation of the “New Wine of Dionysos” in the ancient mysteries. In this state she went down to the schools, where an examination in her subjects was being held in order to see how the candidates comported themselves, and to compare them with herself; for it was an oral examination. From this she returned home in high delight, declaring that she could have answered every question asked, and far better than any of the students had done. I hoped that her state might be an indication of the renewal of her illuminations. But the events of the evening put all thoughts in this direction entirely out of my mind. For, as if poisoned by the atmosphere of the schools, she was seized with an attack of sickness so intense and prolonged as seriously to endanger her life through the exhaustion induced. And it was a late hour – past midnight – before she could be left alone.

            Nevertheless she was up betimes in the morning, and on our meeting handed me a paper which she had written in pencil on waking, saying it was something she had read in her sleep, and asking if it was anything that I wanted, as she had written it down so rapidly that she scarcely observed what it was about, and she had not had time to read it over and think about it. Having read it, I found that it met my every difficulty, and shed on the Bible a light which rendered it luminous from beginning to end, disclosing it as pervaded by a system of thought which, when once seen, was as obvious as it had previously been unsuspected.

(p. 145)

And while it confirmed me in respect of principles and method, it corrected both of us in respect of sundry particulars. It even referred directly to one of my tentative hypotheses, at once negativing it and giving another altogether satisfactory. This was my supposition of Adam and Eve as possibly denoting spirit and matter. The following is the writing: –


            “If, therefore, they be Mystic Books, they ought also to have a mystic consideration. But the fault of most writers lieth in this, – that they distinguish not between the books of Moses the prophet, and those books which are of an historical nature. And this is the more surprising because not a few of such critics have rightly discerned the esoteric character, if not indeed the true interpretation, of the story of Eden; yet have they not applied to the remainder of the allegory the same method which they found to fit the beginning; but soon as they are over the earlier stanzas of the poem, they would have the rest of it to be of another nature.

            “It is, then, pretty well established and accepted of most authors, that the legend of Adam and Eve, and of the miraculous tree and the fruit which was the occasion of death, is, like the story of Eros and Psyche, and so many others of all religions, a parable with a hidden, that is, with a mystic meaning. But so also the legend which follows concerning the sons of these mystical parents, the story of Cain and Abel his brother, the story of the Flood, of the Ark, of the saving of the clean and unclean beasts, of the rainbow, of the twelve sons of Jacob, and, not stopping there, of the whole relation concerning the flight out of Egypt. For it is not to be supposed that the two sacrifices offered to God by the sons of Adam, were real sacrifices, any more than it is to be supposed that the apple which caused the doom of mankind, was a real apple. It ought to be known, indeed, for the right understanding of the mystical books, that in their esoteric

(p. 146)

sense they deal not with material things, but with spiritual realities; and that as Adam is not a man, nor Eve a woman, nor the tree a plant in its true signification, so also are not the beasts named in the same books real beasts, but that the mystic intention of them is implied. When, therefore, it is written that Abel took of the firstlings of his flock to offer unto the Lord, it is signified that he offered that which a lamb implies, and which is the holiest and highest of spiritual gifts. Nor is Abel himself a real person, but the type and spiritual presentation of the race of the prophets; of whom, also, Moses was a member, together with the Patriarchs. Were the prophets, then, shedders of blood? God forbid; they dwelt not with things material, but with spiritual significations. Their lambs without spot, their white doves, their goats, their rams, and other sacred creatures, are so many signs and symbols of the various graces and gifts which a mystic people should offer to Heaven. Without such sacrifices is no remission of sin. But when the mystic sense was lost, then the carnage followed, the prophets ceased out the land, and the priests bore rule over the people. Then, when again the voice of the prophets arose, they were constrained to speak plainly, and declared in a tongue foreign to their method, that the sacrifices of God are not the flesh of bulls or the blood of goats, but holy vows and sacred thanksgiving, their mystical counterparts. As God is a spirit, so also are His sacrifices spiritual. What folly, what ignorance, to offer material flesh and drink to pure power and essential being! Surely in vain have the prophets spoken, and in vain have the Christs been manifested!

            “Why will you have Adam to be spirit, and Eve matter, since the mystic books deal only with spiritual entities? The tempter himself even is not matter, but that which gives matter the precedence. Adam is, rather, intellectual force: he is of earth. Eve is the moral conscience: she is the mother of the living. Intellect, then, is the male, and Intuition the female principle. And the sons of Intuition,

(p. 147)

herself fallen, shall at last recover the Truth, and redeem all things. By her fault, indeed, is the moral conscience of humanity made subject to the intellectual force, and thereby all manner of evil and confusion abounds, since her desire is unto him, and he rules over her until now. But the end foretold by the seer is not far off. Then shall the Woman be exalted, clothed with the Sun, and carried to the throne of God. And her sons shall make war with the dragon, and have victory over him. Intuition, therefore, pure and a virgin, shall be the mother and redemptress of her fallen sons, whom she bore under bondage to her husband the intellectual force.” (1)


            This marvellously luminous exposition, she then told me, had been read by her in a book she had found in a library which she had visited in sleep, the owner of which was a courtly old gentleman in the costume of the last century. The leaves of the book were of silver and reflected her back to herself as she read. I took this as symbolising the Intuition. The event proved that her host was no other than Swedenborg, and that – as her Genius informed us – she had been enabled, “under the magnetism of Swedenborg’s presence, to recover a memory of no small value,” thus confirming my surmise about its intuitional character. The event proved also that it was Swedenborg’s doctrine, but without his limitations. We ardently desired a continuation of it, and on the next night but one, she received the following addition to it: –


            “Moses, therefore, knowing the mysteries of the religion of the Egyptians, and having learned of their occultists the value and signification of all sacred birds and beasts, delivered like mysteries to his own people. But certain of the sacred animals of Egypt he retained not in honour, for motives which were equally of mystic origin.

(p. 148)

And he taught his initiated the spirit of the heavenly hieroglyphs, and bade them, when they made festival before God, to carry with them in procession, with music and with dancing, such of the sacred animals as were, by their interior significance, related to the occasion. Now, of these beasts he chiefly selected males of the first year, without spot or blemish, to signify that it is beyond all things needful that man should dedicate to the Lord his intellect and his reason, and this from the beginning, and without the least reserve. And that he was very wise in teaching this, is evident from the history of the world in all ages, and particularly in these last days. For what is it that has led men to renounce the realities of the spirit, and to propagate false theories and corrupt sciences, denying all things save the appearance which can be apprehended by the outer senses, and making themselves one with the dust of the ground? It is their intellect which, being unsanctified, has led them astray; it is the force of the mind in them, which, being corrupt, is the cause of their own ruin, and of that of their disciples. As, then, the intellect is apt to be the great traitor against heaven, so also it is the force by which men, following their pure intuition, may also grasp and apprehend the truth. For which reason it is written that the Christs are subject to their mothers. Not that by any means the intellect is to be dishonoured; for it is the heir of all things, if only it be truly begotten and be no bastard.

            “And besides all these symbols, Moses taught the people to have beyond all things an abhorrence of idolatry. What, then, is idolatry, and what are false gods?

            “To make an idol is to materialise spiritual mysteries. The priests, then, were idolaters, who coming after Moses, and committing to writing those things which he by word of mouth had delivered unto Israel, replaced the true things signified, by their material symbols, and shed innocent blood on the pure altars of the Lord.

            “They also are idolaters who understand the things of sense where the things of the spirit are alone implied, and

(p. 149)

who conceal the true features of the Gods with material and spurious presentations. Idolatry is materialism, the common and original sin of men. Which replaces spirit by appearance, substance by illusion, and leads both the moral and intellectual being into error, so that they substitute the nether for the upper, and the depth for the height. It is that false fruit which attracts the outer senses, the bait of the serpent in the beginning of the world. Until the mystic man and woman had eaten of this fruit, they knew only the things of the spirit and found them suffice. But after their fall, they began to apprehend matter also, and gave it the preference, making themselves idolaters. And their sin, and the taint begotten of that false fruit, have corrupted the blood of the whole race of men, from which corruption the sons of God would have redeemed them.”


            She had received this, also in sleep, as one of a class of neophytes seated in an ancient amphitheatre of white stone, and listening to a lecture delivered by a man in priestly garb, of which they took notes the while. She complained that her notes had disappeared on waking, thus preventing her from rendering what she had heard as perfectly as she could have wished; for she had trusted to her notes for it.

            The more we pondered these communications, the higher was our appreciation of them. We felt that the “veil of Moses” was at length “taken away” as promised, and we had been enabled to tap a reservoir of boundless wisdom and knowledge. For we found in them the longed-for solution of the purpose and nature of the Bible and Christianity, and the key to man’s spiritual history. The method of the Bible-writers, the meaning of idolatry, the secret of the Cain and Abel feud between priest and prophet, as the ministers respectively of the sense-nature and of the intuition,

(p. 150)

and the process whereby the religion of Jesus had become distorted into the orthodoxy which has usurped his name; – all these things were now clear to us as the demonstration of a proposition in geometry, the witness of which was in our own minds. And we, too, we rejoiced to think, were of the school of the prophets, in that with all the force of our minds we had “exalted the Woman,” Intuition, and refused to make the word of God of none effect by priestly traditions.

            Not the least marvelous element in the case was the faculty whereby the seeress had been able to reproduce, after waking, with such evident faithfulness the things seen and heard at so great length in sleep. In reply to my questionings she said that the words seemed to show themselves to her again as she wrote.

            Discoursing with her Genius on this subject of memory, she received the following, which is valuable also for its recognition of the mystical import of the Bible narratives, and confirmation of St. Paul when he says in reference to certain narratives in Genesis, “These things are an allegory.”


            “Concerning memory; why should there any more be a difficulty in respect of it? Reflect on this saying, – ‘Man sees as he knows.’ To thee the deeps are more visible than the surfaces of things; but to men generally the surfaces only are visible. The material can perceive only the material, the astral the astral, and the spiritual the spiritual. It all resolves itself, therefore, into a question of condition and of quality. Thy hold on matter is but slight, and thine organic memory is feeble and treacherous. It is hard for thee to perceive the surfaces of things and to remember their aspect.

(p. 151)

But thy spiritual perception is the stronger for this weakness, and the profound is that which thou seest the most readily. It is hard for thee to understand and to retain the memory of material facts: but their meaning thou knowest instantly and by intuition, which is the memory of the soul. For the soul takes no pains to remember; she knows divinely. Is it not said that the immaculate woman brings forth without a pang? The sorrow and travail of conception belong to her whose desire is unto ‘Adam’.”


            The following sentences sum up the conclusions to which, by degrees, we were led. The first two paragraphs are from an exposition concerning the dogma of the Immaculate Conception which we considered as one of the most sublime and momentous of all her illuminations. (1)


            “All that is true is spiritual. No dogma is real that is not spiritual. If it be true, and yet seem to you to have a material signification, know that you have not solved it. It is a mystery. Seek its interpretation. That which is true is for Spirit alone.

            “For matter shall cease and all that is of it, but the Word of the Lord shall endure for ever. And how shall it remain except it be purely spiritual, since when matter ceases, it would then be no longer comprehensible?

            “For, though matter is eternally the mode whereby spirit manifests itself, matter is not itself eternal.”

            “The church has all the truth, but the priests have materialised it, making religion idolatry, and themselves and their people idolaters.”

            “In their real and divinely intended sense, its doctrines are eternal verities, founded in the nature of Being. As ecclesiastically propounded, they are blasphemous absurdities.”

(p. 152)

            “The Bible was written by intuitionalists, for intuitionalists, and from the intuitionalist standpoint. It has been interpreted by externalists, for externalists, and from the externalist standpoint. The most occult and mystical of books, it has been expounded by persons without occult knowledge or mystical insight.”


            Thus gradually but surely we learnt that Ecclesiastical education has rigidly excluded from its curriculum all those branches of study which could throw light on the real nature of existence, and consists in learning what other men have said who, themselves, did not know, but were mere hearsay scholars lacking the witness in themselves.

            We marvelled much as to how the priesthoods will comport themselves when compelled to recognise the fact that a New Gospel of Interpretation has actually been vouchsafed from the world celestial in correction of their perversion and mutilation of the former Gospel of Manifestation, and suppression of the true doctrine of salvation. Will Cain and Caiaphas still have the dominion, and ecclesiasticism be as ready to crucify the Christ on his second coming as it was on his first? And if not, how will it find courage to face the world with the humiliating confession that all through the long ages of its history, while arrogantly claiming to be the faithful and infallible minister of the Gospel of Christ, it has persistently withheld that gospel, and, losing the key to its meaning, has substituted for the wholesome “bread” of divine truth, the “stones” of innutritious

(p. 153)

because unintelligible dogmas; and for the “fish” of the living waters, the “serpents” of the letter which kills? And that when men have rightly suspected that Christianity has failed, not because it is false, but because it has been falsified, and have sought to their own inner light for the truth of which ecclesiasticism had defrauded them, it dealt out to them pitiless anathema and persecution, making the earth a scene of torture and slaughter in assertion of the right of the priesthoods to teach a wrong?

            That the work committed to us implied nothing less than the fulfilment of the prophecies of which the promise of the Second Coming of Christ was the culmination, while intimated to us from the outset was gradually unfolded into full assurance, and we were enabled to see that the very terms in which it was couched implied a spiritual advent, and one which should disclose the perfect system at once of science, philosophy, morality, and religion, of which Christ is both the foundation and the consummation. For the “clouds of heaven” in which it was to take place, were no other than the heaven of the kingdom within man of his restored spiritual consciousness. “That wicked one”, “the son of perdition”, and “mystery of iniquity” then to be revealed and destroyed, was no other than the inspiring evil spirit of an ecclesiasticism which had received indeed its doctrines from above, but their interpretation and application from below.

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And the “Spirit of His mouth”, and the “Brightness of His Coming” were no other than a new Word of God, in the form of a New Gospel of Interpretation, so potent in its logic and so luminous in its exposition as to indicate the Logos Himself as its source, and the “Woman” Intuition, “clothed with the Sun” of full illumination, as its revealer.

            We saw, too, that with this “Woman” thus rehabilitated, God’s “Two Witnesses,” – who have so long lain dead in the streets of “that great city” wherein the Lord, the divinity in man, is ever systematically crucified; the city of the world’s system as fashioned and controlled by an ecclesiasticism shrouded in the three-fold veil of Blood, Idolatry, and the Curse of Eve, – will rise and stand on their feet, and ascend to the heaven of their proper supremacy, vice Lucifer deposed and fallen.

And in them Lucifer himself will regain his lost state, vindicating his title to be called the Light-bearer, the bright and morning star, the herald and bringer-in of the perfect day of the Lord God. For, as the Intellect, he is the heir of all things, if only he be begotten of the Spirit, and be no bastard engendered of the Sense-Nature.

            For – as we had come to learn – God’s Two Witnesses in man are ever the Intellect and the Intuition, when duly unfolded and united in a pure spirit. Under such conditions the Shiloh comes, and mounted on them man rides triumphant as king into

(p. 155)

the holy city of his own regenerate nature. But divorced from her, the Intuition, and – leagued with the Sense-Nature – knowing matter only and the body, the Intellect becomes “prince of devils” in man, the maker of men into fiends, and of the earth into a hell. Wherefore his fall from the heaven of his power, on the advent of that whole Humanity, of whom it is said, “the Man is not without the Woman, nor the Woman without the Man, in the Lord”, the humanity of intellect and intuition combined, has ever been exultingly hailed in anticipation by all true seers and prophets.

            The chief points of the doctrine, the prospect of the restoration of which has thus been the sustaining hope of the percipient faithful in all ages, may be summarised as follows: –

            The doctrine which, first and foremost, it is the purpose of the Bible to affirm, and of the Christ to demonstrate, and in which reason entirely concurs, is no other than that of the divine potentialities of man, belonging to him in virtue of the nature of his constituent principles, the force and the substance of existence. These are the duality of the “heavens” which God is said to “create”, meaning to put forth from Himself “in the beginning,” and of the mutual interaction of which all things are the product, varying according to the plane of operation, alike for creation and redemption, generation and regeneration.

(p. 156)

And that which Jesus really affirmed in the memorable but little understood words, “ye must be born again, or from above, of Water and the Spirit,” was both the possibility and the necessity to all men of realising the potential divinity belonging to them in virtue of the divinity of their constituent principles. And in affirming this he affirmed both the necessity and the possibility to every man of being born exactly as he himself, as typical man regenerate is said to have been born, of Virgin Mary and Holy Ghost, and also his own identity in kind with all other men. And he affirmed, moreover, the utter falsity of that priest-constructed system, which, ignoring Regeneration, insists on Substitution, as the means of salvation. For “Virgin Mary”, and “Holy Ghost”, are but the mystical synonyms with “Water and the Spirit”, for the substance and force, or soul and spirit, of which, man is constituted, in their divine because pure condition, the product of which in man is the new regenerate selfhood called, as by St. Paul, the “Christ within”. Begotten in man as matrix, of the pure spirit and substance which are God, this new selfhood is son at once of God and of man; and in him God and man are “reconciled” or “at-oned”. And that man is said to be saved by his blood, is because the “blood of God” is pure spirit, and it is the pure spirit in the man that saves him; and that he is called the only-begotten

(p. 157)

Son of God, is not because God begets no other of his kind, but because God, as God, begets directly none of any other kind.

            This, then, as we came to learn, and to recognise as having learned it in our own long-past lives, is the doctrine which Jesus came to teach and to demonstrate in his own person. Matter is spirit, being spiritual substance, projected by force of the divine Will into conditions and limitations, and made exteriorly cognisable. And being spirit it can revert to the condition of spirit. In virtue of the divinity of his constituent principles, man has within himself the seed of his own regeneration, and the power to effectuate it. He has in him, this is to say, the potentiality of divinity realisable at will. And the secret and method of the achievement – which is no other than the secret and method of Christ – is inward purification and unfoldment, the unfoldment of the capacities, mental, moral, and spiritual, of his nature, of which inward purification is the first and essential condition. Thus is the Finding of Christ the realisation of the Ideal, and Christ is for every man the summit of his own evolution.

Stated in terms of modern science, but correcting its aberrations, the doctrine of Christ is in this wise. Evolution is the manifestation of inherency. Owing to the divinity of the constituent principles of existence, its Force and its Substance, both of which are God, the inherency of existence is divine. Wherefore, as the manifestation of a divine inherency, evolution is accomplished only by the attainment of divinity; and the cause of evolution is the tendency of substance to revert from its secondary and “created” condition of

(p. 158)

matter, to its original and divine condition of pure spirit. Wherefore evolution is definable as the process of the individuation of Deity in and through Humanity.

Such is the genesis of the Christ in man. And he is called a Christ who, having accomplished this process in himself, returns into earth-life when he has no need to do so for his own sake, out of pure love to redeem, by showing to others their own equal divine potentialities and the method of the realisation thereof.

This method consists in love, love of perfection, which is God, for its own sake, and love for others. The process is entirely interior to the individual. It consists in the sacrifice of the lower nature to the higher in himself, and of himself for others in love. That which directly saves the man is not the love of another for the man, but the love which he has in himself. All that can be done by another is to kindle this love in him.

The philosophy of this doctrine of salvation by love was formulated for us as follows: – “It is love which is the centripetal power of the universe; it is by love that all creation returns into the bosom of God. The force which projected all things is will, and will is the centrifugal power of the universe. Will alone could not overcome the evil which results from the limitations of matter; but it shall be overcome in the end by sympathy, which is the knowledge of God in others, – the recognition of the omnipresent Self. This is love.

(p. 159)

And it is with the children of the spirit, the servants of love, that the dragon of matter makes war.” (1)

In making the means of salvation extraneous to the individual, Sacerdotalism has defrauded man of his Saviour, making the first and personal coming of Christ of none effect. Hence the necessity for the second and spiritual coming represented by the New Gospel of Interpretation as was foretold: – the coming which was to be in the clouds of the heaven of man’s restored understanding; the Hermes within.

But the process of regeneration is a prolonged one, extending over many earth-lives; and so also is the prior process of evolution, whereby man reaches the stage at which he is amenable to regeneration. Wherefore regeneration has for its corollary reincarnation. To tell man that he “must be born again” spiritually, and deny him the requisite opportunities of experience, which must be acquired in the body – seeing that regeneration is from out of the body – would be to mock him.

This doctrine of a multiplicity of earth-lives is implicit and sometimes explicit in the Bible. The notion that the Hebrews had no belief in a future state because of the failure of commentators to discover it in their Scriptures, is altogether futile. The permanence of the Ego was a matter of course with them, saving only the Sadducees. And the Bible contemplates the persistence of the individual soul through all the manifold stages of its

(p. 160)

evolution, from the “Adam” stage to the “Christ” stage, saying, as by St. Paul, “As in Adam all die, so in Christ shall all be made alive.” But the Christ insisted on by him was not He Who is “after the flesh,” not the man Jesus, who was but the vehicle of the Christ, but the Christ within both Jesus and all other regenerated men. For, as a highly illuminated follower of the Gnosis, St. Paul was one who “after the way which” his orthodox accusers “called heresy, worshipped the God of his fathers, believing all things that are according to the law, and are written in the prophets.” Rejecting the doctrine of regeneration, and with it that of reincarnation, in favour of substitution, the orthodoxy which claims to be Christianity has practically rejected both the doctrine of St. Paul and that of Jesus as declared to Nicodemus. And, as St. Paul implies, the “mystery of iniquity” was working even already in his days to annul the gospel of Christ by substituting Jesus as the object of worship, and His physical blood-shedding as the means of salvation. And Christendom, yielding to sacerdotal dictation, has to this day accepted a doctrine which at once dishonours God and robs men of their equal divine potentialities with Jesus, thus preferring Barabbas. Professing to rest its faith on the Bible, it has accepted the presentation of religion which the Bible persistently condemns, that of the priests, and rejected that on which the Bible emphatically insists, that of the prophets. That St. Paul employed sacerdotal modes of expression was in order to spiritualise them. He was a mystic of mystics.

Nevertheless the dogmas of the Church contain the truth, but this is not as the Church has

(p. 161)

propounded them. And – to cite two crucial instances – so far from the Church’s supreme dogmas, the Immaculate Conception and the Assumption of the Blessed Virgin, having any personal or physical reference, they are prophecies of the method of redemption for every individual soul. For, as the New Gospel of Interpretation explicitly declares, restoring the Gnosis persistently rejected by the builders of the orthodoxies: –


“The Immaculate Conception is no other than the prophecy of the means whereby the universe shall be redeemed. Maria – the sea of limitless space – Maria the Virgin, born herself immaculate and without spot, of the womb of ages, shall in the fullness of time bring forth the perfect man, who shall redeem the race. He is not one man, but ten thousand times ten thousand, the Son of Man, who shall overcome the limitations of matter, and the evil which is the result of the materialisation of spirit. (1)

By the doctrine of the Immaculate Conception of the Blessed Virgin Mary we are secretly enlightened concerning the generation of the soul, who is begotten in the womb of matter, and yet from the first instant of her being is pure and incorrupt. (…) As the Immaculate Conception is the foundation of the mysteries, so is the Assumption their crown.

For the entire object and end of kosmic evolution is precisely this triumph and apotheosis of the soul. In the mystery presented by these dogmas, we behold the consummation of the whole scheme of creation – the perpetuation and glorification of the individual human ego. The grave – the material and astral consciousness, cannot retain the immaculate Mother of God. She rises into the heavens; she assumes divinity. (…) From end to end the mystery

(p. 162)

of the soul’s evolution – the history, that is, of humanity and of the kosmic drama – is contained and enacted in the cultus of the Blessed Virgin Mary. The acts and the glories of Mary are the one supreme subject of the holy mysteries. (1)

“Allegory of stupendous significance!” exclaimed the seeress’s illuminator when imparting to her the mystery of the Immaculate Conception. Allegory of stupendous significance! With which the church of God has so long been familiar, but which yet never penetrated its understanding, like the holy fire which enveloped the sacred Bush, but which nevertheless the Bush withstood and resisted.” (2)


            That such failure has been the rule and not the exception is the plea of the New Gospel of Interpretation. For lack of comprehension of its own symbols the Church has fallen into the disastrous errors of mistaking the man Jesus for the Christ within every man, and Mary the mother of Jesus for the Virgin Mary the mother of that Christ, committing in both instances idolatry by preferring the form to the substance, persons to principles, and blinding men to the essential truth implied.




(142:1) A.K. was preparing for her second Doctorat, and E.M. was elaborating out of his own consciousness “a key to the interpretation especially of the initial chapters of Genesis.” (Life of A.K., Vol. I, p. 264)

(143:1) On the 4th June, 1878. (Life of A.K., Vol. I, p. 265)

(147:1) P.W., App. I.; C.W.S., I. v.

(151:1) C.W.S., I. iii.

(159:1) From the exposition concerning the dogma of the Immaculate Conception, referred to on p. 151; C.W.S., I. iii.

(161:1) From the exposition concerning the dogma of the Immaculate Conception, referred to on p. 151; C.W.S., I. iii.

(162:1) From the exposition concerning the Christian Mysteries given in full in Life of A.K., Vol. II, pp. 99-100.

(162:2) C.W.S., I. iii and xlviii.



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