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THIS chapter will be devoted to some examples of the recovered Gnosis, bearing chiefly upon the supreme doctrine of Regeneration. As with all else received by the Seeress, they are the product of intuitional memory regained under divine illumination occurring mostly in sleep. And here I will take occasion to state explicitly and positively, that the states, whether of sleep or of trance, in which her faculty was exercised, were all natural and spontaneous, being induced by the Spirit itself; and that in no case were artificial means employed by either of us, whether drugs, mesmerism, hypnotism, crystal-gazing, or any other of the devices ordinarily used to induce abnormal states of consciousness or promote enhancement of faculty. Our work was to be a real work, done not only by us but in us, and we had from the first a profound instinctive distrust of results obtained by such artificial stimulation.

Nor was any change even of a word over made in the teachings received. They came one and all in the finished perfection in which they are put forth, coming down as the holy city from the heaven of the upper and the within, and incapable of improvement. The following are the examples proposed: –

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(1) Concerning Holy Writ.


All Scriptures which are the true Word of God, have a dual interpretation, the intellectual and the intuitional, the apparent and. the hidden.

For nothing can came forth from God save that which is fruitful.

As is the nature of God, so is the Word of God's mouth.

The letter alone is barren; the spirit and the letter give life.

But that Scripture is the more excellent, which is exceeding fruitful and brings forth abundant signification.

For God is able to say many things in one, as the perfect ovary contains many seeds in its chalice.

Therefore there are in the Scriptures of God's Word certain writings which, as richly yielding trees, bear more abundantly than others in the self-same holy garden.

And one of the most excellent is the history of the generation of the heavens and the earth.

For therein is contained in order a genealogy, which has four heads, as a stream divided into four branches, a word exceeding rich.

And the first of these generations is that of the Gods.

The second is that of the kingdom of heaven.

The third is that of the visible world.

And the fourth is that of the Church of Christ.


(2) Concerning the Mystery of Redemption.


            All things in heaven and in earth are of God, both the invisible and the visible.

            Such as is the invisible, is the visible also, for there is no boundary line betwixt spirit and matter.

Matter is spirit made exteriorly cognisable by the force of the Divine Word.

And when God shall resume all things by love, the material shall be resolved into the spiritual, and there shall be a new heaven and a new earth.

Not that matter shall be destroyed, for it came forth from God, and is of God indestructible and eternal.

But it shall be indrawn and resolved into its true self.

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It shall put off corruption, and remain incorruptible.

It shall put off mortality, and remain immortal.

So that nothing be lost of the Divine substance.

It was material entity: it shall be spiritual entity.

For there is nothing which can go out from the presence of God.

This is the doctrine of the resurrection of the dead: that is, the transfiguration of the body.

For the body, which is matter, is but the manifestation of spirit: and the Word of God shall transmute it into its inner being.

The will of God is the alchemic crucible: and the dross which is cast therein is matter.

And the dross shall become pure gold, seven times refined; even perfect spirit.

It shall leave behind it nothing: but shall be transformed into the Divine image.

For it is not a new substance: but its alchemic polarity is changed, and it is converted.

But except it were gold in its true nature, it could not be resumed into the aspect of gold.

And except matter were spirit, it could not revert to spirit.

To make gold, the alchemist must have gold.

But he knows that to be gold which others take to be dross.

Cast thyself into the will of God, and thou shalt become as God.

For thou art God, if thy will be the Divine Will.

This is the great secret: it is the mystery of Redemption.


(3) Concerning Sin and Death.


As is the outer so is the inner: He that worketh is One. As the small is, so is the great: there is one law. Nothing is small and nothing is great in the Divine Economy.

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            If thou wouldst understand the method of the world's corruption, and the condition to which sin hath reduced the work of God,

Meditate upon the aspect of a corpse; and consider the method of the putrefaction of its tissues and humours.

For the secret of death is the same, whether of the outer or of the inner.

The body dieth when the central will of its system no longer bindeth in obedience the elements of its substance.

Every cell is a living entity, whether of vegetable or of animal potency.

In the healthy body every cell is polarised in subjection to the central will, the Adonai of the physical system.

Health, therefore, is order, obedience, and government.

But wherever disease is, there is disunion, rebellion, and insubordination.

And the deeper the seat of the confusion, the more dangerous the malady, and the harder to quell it.

That which is superficial may be more easily healed; or, if need be, the disorderly elements may be rooted out, and the body shall be whole and at unity again.

But if the disobedient molecules corrupt each other continually, and the perversity spread, and the rebellious tracts multiply their elements; the whole body shall fall into dissolution, which is death.

For the central will that should dominate all the kingdom of the body, is no longer obeyed; and every element is become its own ruler, and hath a divergent will of its own.

So that the poles of the cells incline in divers directions; and the binding power which is the life of the body, is dissolved and destroyed.

And when dissolution is complete, then follow corruption and putrefaction.

Now, that which is true of the physical, is true likewise of its prototype.

The whole world is full of revolt; and every element hath a will divergent from God.

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Whereas there ought to be but one will, attracting and ruling the whole man.

But there is no longer Brotherhood among you; nor order, nor mutual sustenance.

Every cell is its own arbiter; and every member is become a sect.

Ye are not bound one to another: ye have confounded your offices, and abandoned your functions.

Ye have reversed the direction of your magnetic currents: ye are fallen into confusion, and have given place to the spirit of misrule.

Your wills are many and diverse; and every one of you is an anarchy.

A house that is divided against itself, falleth.

O wretched man; who shall deliver you from this body of Death?


(4) Concerning the Twelve Grates of Regeneration.


Now, the Kingdom of God is within us; that is, it is interior, invisible, mystic, spiritual.

There is a power by means of which the Outer may be absorbed into the Inner.

There is a power by means of which Matter may be ingested into its original Substance.

He who possesses this power is Christ, and He has the devil under foot.

For He reduces chaos to order, and indraws the external to the centre.

He has learnt that Matter is illusion, and that Spirit alone is real.

He has found His own Central Point; and all power is given unto Him in heaven and on earth.

Now, the Central Point is the number Thirteen: it is the number of the Marriage of the Son of God.

And all the members of the microcosm are bidden to the banquet of the marriage.

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But if there chance to be even one among them which has not on a wedding garment,

Such a one is a Traitor, and the microcosm is found divided against itself.

And that it may be wholly regenerate, it is necessary that Judas be cast out.

Now the members of the microcosm are Twelve: of the Senses three, of the Mind three, of the Heart three, and of the Conscience three.

For of the Body there are four elements; and the sign of the four is Sense, in the which are three Gates,

The gate of the Eye, the gate of the Ear, and the gate of the Touch. (1)

Renounce vanity, and be poor: renounce praise, and be humble: renounce luxury, and be chaste.

Offer unto God a pure oblation: let the fire of the altar search thee, and prove thy fortitude.

Cleanse thy sight, thine hands, and thy feet: carry the censer of thy worship into the courts of the Lord; and let thy vows be unto the Most High.

And for the magnetic man (2) there are four elements: and the covering of the four is mind, in the which are three gates;

The gate of desire, the gate of labour, and the gate of illumination.

Renounce the world, and aspire heavenward: labour not for the meat which perishes, but ask of God thy daily bread: beware of wandering doctrines, and let the Word of the Lord be thy light.

Also of the soul there are four elements: and the seat of the four is the heart, whereof likewise there are three gates;

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The gate of obedience, the gate of prayer, and the gate of discernment.

Renounce thine own will, and let the law of God only be within thee: renounce doubt: pray always and faint not: be pure of heart also, and thou shalt see God.

And within the soul is the Spirit: and the Spirit is One, yet has it likewise three elements.

And these are the gates of the oracle of God, which is the ark of the covenant;

The rod, the host (1), and the law:

The force which solves, and transmutes, and divines: the bread of heaven which is the substance of all things and the food of angels; the table of the law, which is the will of God, written with the finger of the Lord.

If these three be within thy spirit, then shall the Spirit of God be within thee.

And the glory shall be upon the propitiatory, in the holy place of thy prayer.

These are the twelve gates of regeneration: through which if a man enter he shall have right to the tree of life. For the number of that Tree is Thirteen.

It may happen to a man to have three, to another five, to another seven, to another ten.

But until a man have twelve, he is not master over the last enemy.


(5) Concerning the Passage of the Soul. (1)


            Evoi, Father lacchos, Lord God of Egypt: initiate thy servants in the halls of thy Temple;

            Upon whose walls are the forms of every creature: of every beast of the earth, and of every fowl of the air;

            The lynx, and the lion, and the bull: the ibis and the serpent: the scorpion and every flying thing.

And the columns thereof are human shapes; having the heads of eagles and the hoofs of the ox.

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All these are of thy kingdom: they are the chambers of ordeal, and the houses of the initiation of the soul.

For the soul passeth from form to form; and the mansions of her pilgrimage are manifold.

Thou callest her from the deep, and from the secret places of the earth; from the dust of the ground, and from the herb of the field.

Thou coverest her nakedness with an apron of fig-leaves; thou clothest her with the skins of beasts.

Thou art from of old, O soul of man; yea, thou art from the everlasting.

Thou puttest off thy bodies as raiment; and as vesture dost thou fold them up.

They perish, but thou remainest: the wind rendeth and scattereth them; and the place of them shall no more be known.

For the wind is the Spirit of God in man, which bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it shall go.

Even so is the spirit of man, which cometh from afar off and tarrieth not, but passeth away to a place thou knowest not.


(6) Concerning the Mystic Exodus. (1)


Evoi, lacchos, Lord of the Sphinx; who linkest the lowest to the highest; the loins of the wild beast to the head and breast of the woman.

Thou holdest the chalice of divination: all the forms of nature are reflected therein.

Thou turnest man to destruction: then thou sayest, Come again, ye children of my hand.

Yea, blessed and holy art thou, O Master of Earth: Lord of the cross and the tree of salvation.

Vine of God, whose blood redeemeth; bread of heaven, broken on the altar of death.

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There is corn in Egypt; go thou down into her, O my soul, with joy.

For in the kingdom of the Body, thou shalt eat the bread of thine initiation.

But beware lest thou become subject to the flesh, and a bond-slave in the land of thy sojourn.

Serve not the idols of Egypt; and let not the senses be thy taskmasters.

For they will bow thy neck to their yoke; they will bitterly oppress the Israel of God.

An evil time shall come upon thee; and the Lord shall smite Egypt with plagues for thy sake.

Thy body shall be broken on the wheel of God; thy flesh shall see trouble and the worm.

Thy house shall be smitten with grievous plagues; blood, and pestilence, and great darkness; fire shall devour thy goods; and thou shalt be a prey to the locust and creeping thing.

Thy glory shall be brought down to the dust; hail and storm shall smite thine harvest; yea, thy beloved and thy first-born shall the hand of the Lord destroy;

Until the body let the soul go free; that she may serve the Lord God.

Arise in the night, O soul, and fly, lest thou be consumed in Egypt.

The angel of the understanding shall know thee for his elect, if thou offer unto God a reasonable faith.

Savour thy reason with learning, with labour, and with obedience.

Let the rod of thy desire be in thy right hand: put the sandals of Hermes on thy feet; and gird thy loins with strength.

Then shalt thou pass through the waters of cleansing, which is the first death in the body.

The waters shall be a wall unto thee on thy right hand and on thy left.

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And Hermes the Redeemer shall go before thee; for he is thy cloud of darkness by day, and thy pillar of fire by night.

All the horsemen of Egypt and the chariots thereof; her princes, her counsellors, and her mighty men:

These shall pursue thee, O soul, that fliest; and shall seek to bring thee back into bondage.

Fly for thy life; fear not the deep; stretch out thy rod over the sea; and lift thy desire unto God.

Thou hast learnt wisdom in Egypt; thou hast spoiled the Egyptians; thou hast carried away their fine gold and their precious things.

Thou hast enriched thyself in the body; but the body shall not hold thee; neither shall the waters of the deep swallow thee up.

Thou shalt wash thy robes in the sea of regeneration; the blood of atonement shall redeem thee to God.

This is thy chrism and anointing, O soul; this is the first death; thou art the Israel of .the Lord,

Who hath redeemed thee from the dominion of the body; and hath called thee from the grave, and from the house of bondage,

Unto the way of the cross, and to the path in the midst of the wilderness;

Where are the adder and the serpent, the mirage and the burning sand.

For the feet of the saint are set in the way of the desert.

But be thou of good courage, and fail thou not; then shall thy raiment endure, and thy sandals shall not wax old upon thee.

And thy desire shall heal thy diseases; it shall bring streams for thee out of the stony rock; it shall lead thee to Paradise.

Evoi, Father lacchos, Jehovah-Nissi; (1) Lord of the garden and of the vineyard;

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Initiator and lawgiver; God of the cloud and of the mount.

Evoi, Father lacchos; out of Egypt has thou called thy Son.


To vindicate the suppressed mysteries of the pre-Christian churches by disclosing them as the true origines of Christianity, and to replace the false doctrine of the exclusive divinity of one man by the true doctrine of the potential divinity of all men, – these are among the foremost objects of the New Gospel of Interpretation. And it is especially in order to reinforce the last named, that it has restored the following hymn in celebration of the supreme results of regeneration, which formed part of the ritual of the greater mysteries of the Greeks. It is addressed to the first of the Holy Seven, the Spirit of Wisdom, as represented by his "angel," the angel of the sun, even "that light which Adonai created on the first day," "whose name is, in the Hebrew, Uriel, and in the Greek, Phoibos, the Bright One of God." Breathing both the Spirit and the letter of the Bible, from Genesis to the Apocalypse, the hymns, of which this is one, indicate unmistakably the identity in source and substance of the Hebrew and the Christian with the other sacred mysteries of antiquity, and the derivation of the later

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through the earlier from their common source in the world celestial when once again they have been restored. And they supply also the motive which led the Christians to destroy the second Alexandrian library, showing that motive to have been the desire to conceal, first, the derivation of the Christian presentment from its predecessors, and next, the perversion of their doctrine in the interests of an unscrupulous sacerdocy.

Taken in connection with its fellow-hymns, similarly recovered, to others of the "Holy Seven,” the hymn to Phoibos (1) throws a flood of light on the creative week of Genesis, showing it to be no mere proem to Scripture, or concerned with the world physical merely, but an integral portion of Scripture, being an epitome of eternal verities ever in process, and appertaining both to Creation and to Redemption. The Hymn to Her who is mystically the fourth, but really the third of the Gods, the "Spirit of Counsel" of Isaiah, is especially notable for its solution of the problem of the inversion of the order of the third and fourth days of creation. These hymns, moreover, show indubitably that the order of the solar system was no secret to the hierophants of the sacred mysteries of antiquity.


(7) Hymn to Phoibos, the First of the Gods.


"Strong art thou and adorable, Phoibos Apollo, who bearest life and healing on thy wings, who crownest the year with thy bounty, and givest the spirit of thy divinity to the fruits and precious things of all the worlds.

Where were the bread of the initiation of the Sons of God, except thou bring the corn to ear; or the wine of their mystical chalice, except thou bless the vintage?


Many are the angels who serve in the courts of the spheres of heaven: but thou, Master of Light and of Life, art followed by the Christs of God.

And thy sign is the sign of the Son of Man in heaven, and of the Just made perfect;

Whose path is as a shining light, shining more and more unto the innermost glory of the day of the Lord God.

Thy banner is blood-red, and thy symbol is a milk-white lamb, and thy crown is of pure gold.

They who reign with thee are the Hierophants of the celestial mysteries; for their will is the will of God, and they know as they are known.

These are the sons of the innermost sphere; the Saviours of men, the Anointed of God.

And their name is Christ Jesus, in the day of their initiation.

And before them every knee shall bow, of things in heaven and of things on earth.

They are come out of great tribulation, and are set down for ever at the right hand of God.

And the Lamb, which is in the midst of the seven spheres, shall give them to drink of the river of living water.

And they shall eat of the tree of life, which is in the centre of the garden of the kingdom of God.

These are thine, O Mighty Master of Light; and this is the dominion which the Word of God appointed thee in the beginning:

In the day when God created the light of all the worlds, and divided the light from the darkness.

And God called the light Phoibos, and the darkness God called Python.

Now the darkness was before the light, as the night forerunneth the dawn.

These are the evening and the morning of the first cycle of the Mysteries.

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And the glory of that cycle is as the glory of seven days; and they who dwell therein are seven times refined;

Who have purged the garment of the flesh in the living waters;

And have transmuted both body and soul into spirit, and are become pure virgins.

For they were constrained by love to abandon the outer elements, and to seek the innermost which is undivided, even the Wisdom of God.

And wisdom and love are one.


In view of the restoration of the Gods to recognition by the New Gospel of Interpretation, it must be explained that the doctrines of Monotheism and Polytheism are not necessarily incompatible. This has already been shown in Chapter IV., in the utterance commencing – "In the bosom of the Eternal were all the Gods comprehended, as the seven spirits of the prism contained in the Invisible Light." For as light is one though its rays are seven and each ray is light, so is God one though His spirits are seven and each spirit is God.

And yet further. The deities recognised under various names or by various peoples are not necessarily different Gods, but may be either the same God or different modes or aspects of the same God. Notably is this the case with the Gods of the Hebrews, the Greeks, and the Christians. For while by the term Elohim is denoted the two principles, masculine and feminine, of Force and Substance, which constitute Original Being, by Jehovah or Yahveh, Adonai and Shaddai, is denoted the resultant of the interaction of these two principles as Father and Mother, who is called therefore their word, expression, and Son. By the

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Holy Ghost is denoted the same two principles in activity, having procession from the "Father-Mother" through the "Son," to be the constituent principles of creation, being Deity dynamic as distinguished from Deity static. By the Seven Spirits of God – as by the seven great Gods of the Greeks, – are denoted the seven potencies into which Deity differentiates on emerging as Holy Ghost from the prism constituted of Father, Mother, and Son, which are to each other as the force, substance, and phenomenon of which every manifest entity consists. For "Every entity that is manifest, is manifest by the evolution of its trinity.” And by Christ is denoted the ultimate issue of such procession of Deity into manifestation, namely, divinity individuated by means of its passage through matter, and elaborated by cooperation of the Seven Spirits of God, into a perfected spiritual Ego, who is at once God and man, and subsists under two modes – the micro-cosmic or individual, and the macrocosmic or universal, and who is always in process of increase, because, in manifestation, "the Father is greater than the Son;" and "the manifest never exhausts the unmanifest."

Now the process of the Christ is by regeneration, and of this, as has been said, reincarnation is the condition. The New Gospel of Interpretation contains an utterance of Jesus on this subject which will fitly conclude this series of examples. It was recovered by "Mary" under illumination early in 1880, and consequently when we had not fully come to realise the actuality of the doctrine and the possibility of the recovery of the memories of past lives. Hence

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she sought from her illuminators confirmation of the genuineness of the experience, when she was distinctly and positively assured that the incident had actually occurred, and that she had borne part in it, though no record of it survives. Such is the extrinsic testimony on which it rests. We found the intrinsic no less satisfactory, whether as regards the substance or the form.


(8) Concerning the previous lives of Jesus, and Reincarnation.


This morning between sleeping and waking I saw myself, together with many other persons, walking with Jesus in the fields round about Jerusalem, and while He was speaking to us, a man approached, who looked very earnestly upon Him. And Jesus turned to us and said, "This man whom you see approaching is a seer. He can behold the past lives of a man by looking into his face.” Then, the man being come up to us, Jesus took him by the hand and said, "What readest thou?" And the man answered, "I see Thy past, Lord Jesus, and the ways by which Thou hast come.” And Jesus said to him, "Say on." So the man told Jesus that he could see Him in the past for many long ages back. But of all that he named, I remember but one incarnation, or, perhaps, one only struck me, and that was Isaac. And as the man went on speaking, and enumerating the incarnations he saw, Jesus waved His right hand twice or thrice before his eyes, and said, "It is enough," as though He wished him not to reveal further. Then I stepped forward from the rest and said, "Lord, if, as thou hast taught us, the woman is the highest form of humanity, and the last to be assumed, how comes it that Thou, the Christ, art still in the lower form of man? Why comest Thou not to lead the perfect life, and to save the world as woman? For surely Thou has attained to womanhood.” And Jesus answered, "I have attained to womanhood, as thou sayest; and

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already have I taken the form of woman. But there are three conditions under which the soul returns to the man's form; and they are these: –

            "1st. When the work which the Spirit proposes to accomplish is of a nature unsuitable to the female form.

            "2nd. When the Spirit has failed to acquire, in the degree necessary to perfection, certain special attributes of the male character.

            "3rd. When the Spirit has transgressed, and gone back in the path of perfection, by degrading the womanhood it had attained.

            "In the first of these cases the return to the male form is outward and superficial only. This is my case. I am a woman in all save the body. But had My body been a woman's, I could not have led the life necessary to the work I have to perform. I could not have trod the rough ways of the earth, nor have gone about from city to city preaching, nor have fasted on the mountains, nor have fulfilled My mission of poverty and labour. Therefore am I – a woman – clothed in a man's body that I may be enabled to do the work set before Me.

            "The second case is that of a soul who, having been a woman perhaps many times, has acquired more aptly and readily the higher qualities of womanhood than the lower qualities of manhood. Such a soul is lacking in energy, in resoluteness, in that particular attribute of the Spirit which the prophet ascribes to the Lord when he says, 'The Lord is a Man of war. ' Therefore the soul is put back into a man's form to acquire the qualities yet lacking.

            "The third case is that of the backslider, who, having nearly attained perfection, – perhaps even touched it, – degrades and soils his white robe, and is put back into the lower form again. These are the common cases; for there are few women who are worthy to be women". (1)


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(9) Concerning the "Work of Power."


            You have asked me if the Work of Power is a difficult one, and if it is open to all.

            It is open to all potentially and eventually, but not actually and in the present. In order to regain power and the resurrection, a man must be a Hierarch; that is to say, he must have attained the magical age of thirty-three. This age is attained by having accomplished the Twelve Labours, passed the Twelve Gates, overcome the Five Senses, and obtained dominion over the Four Spirits of the elements. He must have been born Immaculate, baptised with Water and Fire, tempted in the Wilderness, crucified and buried. He must have borne Five Wounds on the Cross, and he must have answered the riddle of the Sphinx. When this is accomplished he is free of matter, and will never again have a phenomenal body.

            Who shall attain to this perfection? The Man who is without fear and without concupiscence; who has courage to be absolutely poor and absolutely chaste. When it is all one to you whether you have gold or whether you have none, whether you have a house and lands or whether you have them not, whether you have worldly reputation or whether you are an outcast, – then you are voluntarily poor. It is not necessary to have nothing, but it is necessary to care for nothing. When it is all one to you whether you have a wife or husband, or whether you are celibate, then you are free from concupiscence. It is not necessary to be a virgin; it is necessary to set no value on the flesh. There is nothing so difficult to attain as this equilibrium. Who is he who can part with his goods without regret? Who is he who is never consumed by the desires of the flesh? But when you have ceased both to wish to retain and to burn, then you have the remedy in your own hands, and the remedy is a hard and a sharp one, and a terrible ordeal. Nevertheless, be not afraid. Deny, the five senses, and above all the taste and the touch. The power is within you if you will to attain it. The Two Seats

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are vacant at the Celestial Table, if you will put on Christ. Eat no dead thing. Drink no fermented drink. Make living elements of all the elements of your body. Mortify the members of earth. Take your food full of life, and let not the touch of death pass upon it. You understand me, but you shrink. Remember that without self-immolation, there is no power over death. Deny the touch. Seek no bodily pleasure in sexual communion; let desire be magnetic and soulic. If you indulge the body, you perpetuate the body, and the end of the body is corruption. You understand me again, but you shrink. Remember that without self-denial and restraint there is no power over death. Deny the taste first, and it will become easier to deny the touch. For to be a virgin is the crown of discipline. I have shown you the excellent way, and it is the Via Dolorosa. Judge whether the resurrection be worth the passion; whether the kingdom be worth the obedience; whether the power be worth the suffering. When the time of your calling comes, you will no longer hesitate.

When a man has attained power over his body, the process of ordeal is no longer necessary. The Initiate is under a vow; the Hierarch is free. Jesus, therefore, came eating and drinking; for all things were lawful to Him. He had undergone, and had freed His will. For the object of the trial and the vow is polarisation. When the fixed is volatilised, the Magian is free. But before Christ was Christ He was subject; and His initiation lasted thirty years. All things are lawful to the Hierarch; for he knows the nature and value of all. (1)


This chapter may appropriately terminate with, a few remarks in reply to the inevitable question,

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why our country and language were selected as the place and tongue of the new revelation in preference to all others.

It is, as we were enabled to see, because the British people are recognised in the Celestial world, as possessing that peculiar quality of soul which, in spite of their many and grievous limitations, has made them to be the foremost witness among the nations to God and the Conscience, in such wise as to constitute them the counterpart of Israel in the modern world. Others besides ourselves have recognised this characteristic. Said Milton, speaking of a crisis which, momentous as it was, pales in presence of that which now is, seeing that Religion itself as Religion was not menaced then as in our time –


"Now once again, by all concurrence of signs, and by the general instinct of devout and holy men, as they daily and solemnly express their thoughts, God is beginning to devise some new and great period in His Church, even to the reforming of Reformation itself. What does He then, but address Himself to His servants, and – as His manner is – first to His Englishmen.”


To which we may add in reference to the present, "And having by the hands of His Intellectualists, beaten down the false interpretation of His holy Word, accomplishing the work of destruction, is about by the hands of His Intuitionalists, to establish the true interpretation, accomplishing the work of re-construction."

Nor are there wanting specific historical facts pointing in the same direction. To Britain it was given by a timely act of revolt against a domination at once foreign and sacerdotal, to rescue the

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letter of Scripture from suppression and virtual extinction at the hands of an order bent only on exalting itself at whatever cost to truth and humanity. Meanwhile, for three centuries and a half – period suggestive of the mystical "time, times, and half a time," – Britain has faithfully and lovingly, albeit unintelligently and mistakenly, guarded and cherished the letter thus rescued, even to the erecting of it into a fetish. And it may well be that she has now, for her guerdon, been further commissioned to be the recipient and minister of its interpretation.

            Moreover, as Mistress of the Sea, the especial symbol of the Soul, she has a prescriptive claim to be the vehicle of the latest and crowning message to earth, of which the Soul herself is at once the source, the subject, and the object.

            Nor are the universality of her language and the grandeur of her literature elements to be left out of consideration. All things point to her language as destined to become, practically, the language of the world; and hence its peculiar fitness to be the vehicle of that "eternal gospel" which it is declared should, at the end of the age, be proclaimed "unto them that dwell on the earth, even unto every nation, and tribe, and tongue, and people."




(168:1) Taste and smell being modes of touch. E.M.

(168:2) I.e., the astral and mental part of man, which is accounted a person or system in itself. E.M.

(169: 1) The Sacramental bread called by the Hebrews "showbread."

(170:1) See note on p. 122. ante.

(172:1) The names Nyssa, Nysa, Nysas, and Nissi are identical with each other, and also with Sinai, Sion, and those of other sacred mounts. For they all are names for the Mount of Regeneration, the mount or "holy hill" of the Lord, within the man, to be on which is to be in the Spirit. The river Hiddekel has the like import. It is the river of the soul, herself fluidic and called Maria (waters), which, as the receptacle of the divine nucleus, winds about and encompasses the Spirit. Thus Daniel is said to be "on Hiddekel" when under divine illumination. (Life A.K. Vol. I. p. 459.)

(179:1). A.K. was distinctly and positively assured that the incident then shown to her was one that actually occurred, and that she had borne part of it though no record of it survives. S.H.H.

(181:1) This instruction is taken from Life A.K. Vol. I. pp. 424-425.



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