MYSTIC CHRISTIANITY

Or, The Inner Teachings of the Master

by

YOGI RAMACHARAKA

Author of "Fourteen Lessons in Yogi Philosophy and OrientalOccultism, " "Hatha Yoga, " "Science of Breath, " "Advanced Course inYogi Philosophy, " "Raja Yoga, " "Psychic Healing, " "Gnani Yogi, " etc. 

PUBLISHERS' NOTICE. 

The lessons which compose this volume originally appeared in monthlyform, the first of which was issued in October, 1907, and the twelfthin September, 1908. These lessons met with a hearty and generousresponse from the public, and the present volume is issued in responseto the demand for the lessons in a permanent and durable form. Therehas been no change in the text. 

The publishers take the liberty to call the attention of the readersto the great amount of information condensed within the space of eachlesson. Students have told us that they have found it necessary toread and study each lesson carefully, in order to absorb the variedinformation contained within its pages. They have also stated thatthey have found it advisable to re-read the lessons several times, allowing an interval between the readings, and that at each readingthey would discover information that had escaped them during thecourse of the previous study. This has been repeated to us so oftenthat we feel justified in mentioning it, that others may availthemselves of the same plan of study. 

Following his usual custom, the writer of this volume has declined towrite a preface for this book, claiming that the lessons will speakfor themselves, and that those for whom they are intended will receivethe message contained within them without any prefatory talk. 

THE YOGI PUBLICATION SOCIETY. September 1, 1908. 

INDEX

LESSON

 1. The Coming of the Master

 2. The Mystery of the Virgin Birth

 3. The Mystic Youth of Jesus

 4. The Beginning of the Ministry

 5. The Foundation of the Work

 6. The Work of Organization

 7. The Beginning of the End

 8. The End of the Life Work

 9. The Inner Teachings

10. The Secret Doctrine

11. The Ancient Wisdom

12. The Message of the Master

THE FIRST LESSON. 

THE COMING OF THE MASTER. 

THE FORERUNNER. 

Strange rumors reached the ears of the people of Jerusalem and thesurrounding country. It was reported that a new prophet had appearedin the valley of the lower Jordan, and in the wilderness of NorthernJudea, preaching startling doctrines. His teachings resembled those ofthe prophets of old, and his cry of "Repent! Repent ye! for theKingdom of Heaven is at hand, " awakened strange memories of theancient teachers of the race, and caused the common people to gazewonderingly at each other, and the ruling classes to frown and lookserious, when the name of the new prophet was mentioned. 

The man whom the common people called a prophet, and whom the exaltedones styled an impostor, was known as John the Baptist, and dwelt inthe wilderness away from the accustomed haunts of men. He was clad inthe rude garments of the roaming ascetics, his rough robe of camel'sskin being held around his form by a coarse girdle of leather. Hisdiet was frugal and elemental, consisting of the edible locust of theregion, together with the wild honey stored by the bees of thewilderness. 

In appearance John, whom men called "the Baptist, " was tall, wiry, andrugged. His skin was tanned a dark brown by the winds and sun whichbeat upon it unheeded. His long black hair hung loosely around hisshoulders, and was tossed like the mane of a lion when he spoke. Hisbeard was rough and untrimmed. His eyes gleamed like glowing coals, and seemed to burn into the very soul of his hearers. His was the faceof the religious enthusiastic with a Message for the world. 

This wild prophet was most strenuous, and his teachings were couchedin the most vigorous words. There was no tact, policy, or persuasionin his message. He hurled his verbal thunderbolts right into hiscrowd, the very force and earnestness emanating from him serving tocharge his words with a vitality and magnetism which dashed itselfinto the crowd like a spark of electricity, knocking men from offtheir feet, and driving the Truth into them as if by a charge of apowerful explosive. He told them that the spiritual grain was to begathered into the garners, while the chaff was to be consumed as if bya fiery furnace; that the axe was to be laid to the root of the treeswhich brought not forth good fruit. Verily, the "Day of Jehovah, " longpromised by the prophets, was near to hand to his hearers andfollowers. 

John soon gathered to himself a following, the people flocking to himfrom all parts of the country, even from Galilee. His followers beganto talk among themselves, asking whether indeed this man were not thelong promised Master--the Messiah for whom all Israel had waited forcenturies. This talk coming to the ears of the prophet, caused him toanswer the question in his discourses, saying: "There cometh onemightier than I, after me, the latchet of whose shoes I am not worthyto stoop down and unloose; he that cometh after me is mightier thanI. " And thus it became gradually known to his following, and thestrangers attending his meetings, that this John the Baptist, mightypreacher though he be, was but the herald of one much greater than he, who should follow--that he was the forerunner of the Master, accordingto the Oriental imagery which pictured the forerunner of the greatdignitaries, running ahead of the chariot of his master, crying aloudto all people gathered on the road that they must make way for theapproaching great man, shouting constantly, "Make ye a way! make ye away for the Lord!" And accordingly there was a new wave of excitementamong John's following, which spread rapidly to the surroundingcountry, at this promise of the coming of the Lord--theMaster--perhaps even the Messiah of the Jews. And many more came untoJohn, and with him waited for the Coming of the Master. 

This John the Baptist was born in the hill country of Judea, nearlythirty years before he appeared as a prophet. His father was of thepriestly order, or temple caste, who had reached an advanced age, andwho lived with his aged wife in retirement, away from the noise andconfusion of the world, waiting the gradual approach of that whichcometh to all men alike. Then there came to them a child of their oldage, unexpected and unhoped for--coming as a mark of especial favorfrom God--a son, to whom they gave the name of _Johanan_, which in theHebrew tongue means "Jehovah is gracious. "

Reared in the home of his parents--the house of a priest--Johnsaturated himself with all the Inner Teachings reserved for the few, and withheld from the masses. The Secrets of the Kaballah, that systemof Hebrew Occultism and Mysticism in which the higher priests of Judeawere well versed, were disclosed to him, and occult tradition has itthat he was initiated into the Inner Circle of the Hebrew Mystics, composed of only priests of a certain grade, and their sons. Johnbecame an Occultist and a Mystic. When the boy reached the age ofpuberty, he departed from the home of his parents, and went into thewilderness, "looking to the East, from whence cometh all Light. " Inother words, he became an Ascetic, living in the wilderness, just asin India even to-day youths of the Brahmin or priestly class sometimesforsake their homes, renouncing their luxurious life, and fly to thejungle, where they wander about for years as ascetics, wearing asingle garment, subsisting on the most elementary food, and developingtheir spiritual consciousness. John remained a recluse until hereached the age of about thirty years, when he emerged from thewilderness to preach the "Coming of the Lord, " in obedience to themovings of the Spirit. Let us see where he was, and what he did, during the fifteen years of his life in the wilderness and hiddenplaces of Judea. 

The traditions of the Essenes, preserved among Occultists, state thatwhile John was an ascetic he imbibed the teachings of that strangeOccult Brotherhood known as the Essenes, and after having served hisapprenticeship, was accepted into the order as an Initiate, andattained their higher degrees reserved only for those of developedspirituality and power. It is said that even when he was a mere boy heclaimed and proved his right to be fully initiated into the Mysteriesof the Order, and was believed to have been a reincarnation of one ofthe old Hebrew prophets. 

THE ESSENES. 

The Essenes were an ancient Hebrew Occult Brotherhood, which had beenin existence many hundred years before John's time. They had theirheadquarters on the Eastern shores of the Dead Sea, although theirinfluence extended over all of Palestine, and their ascetic brotherswere to be found in every wilderness. The requirements of the Orderwere very strict, and its rites and ceremonies were of the highestmystical and occult degree. The Neophyte was required to serve apreliminary apprenticeship of one year before being admitted to evenpartial recognition as a member and brother. A further apprenticeshipof two more years was required before he was admitted to fullmembership, and extended the right hand of fellowship. Additional timewas required for further advancement, and even time alone did notentitle the member to certain high degrees, the requirements beingthat actual knowledge, power and attainment must first be manifested. As in all true Occult Orders the candidate must "work out his ownsalvation, " neither money nor influence having any weight. 

Absolute obedience to the Rules of the Order; absolute poverty ofmaterial possessions; absolute sexual continence--these were theconditions of membership to be observed by both Neophyte and Initiate, as well as High-degree Master. Understanding this, one may imagine thedisgust inspired in John by the amorous solicitations of Salome, whichcaused him to lose his life rather than to break the vows of hisOrder, as is so startlingly pictured in the stage productions ofmodern times. 

One of the ceremonies of the Essenes was that of Baptism (literally, "dipping in water") which was administered to Candidates, withappropriate solemnity and rites. The mystic significance of theceremony which is understood by all members of Occult Orders, evenunto this day, was a part of the ritual originated by the Essenes, andthe rite itself was a distinctive feature of their Order. Theperformance of this rite by John the Baptist, in his ministry, and itssubsequent acceptance by the Christian Church as a distinctiveceremonial, of which the "sprinkling of infants" of to-day is areminder and substitute, forms a clear connecting link between theEssenes and Modern Christianity, and impresses the stamp of Mysticismand Occultism firmly upon the latter, as little as the general publicmay wish to admit it in their ignorant misunderstanding andmaterialistic tendencies. 

The Essenes believed in, and taught the doctrine of Reincarnation; theImmanence of God; and many other Occult Truths, the traces of whichappear constantly in the Christian Teachings, as we shall see as weprogress with these lessons. Through its Exalted Brother, John theBaptist, the Order passed on its teaching to the early ChristianChurch, thus grafting itself permanently upon a new religious growth, newly appearing on the scene. And the transplanted branches are stillthere!

Of course, the true history of the real connection between the Essenesand Christianity is to be found only in the traditions of the Essenesand other ancient Mystic Orders, much of which has never been printed, but which has passed down from teacher to pupil over the centurieseven unto this day, among Occult Fraternities. But in order to showthe student that we are not making statements incapable of proof byevidence available to him, we would refer him to any standard work ofreference on the subject. For instance, if he will consult the "NewInternational Encyclopedia" (Vol. VII, page 217) article on "Essenes, "he will read the following words:

 "It is an interesting question as to how much Christianity owes to Essenism. It would seem that there was room for definite contact between John the Baptist and this Brotherhood. His time of preparation was spent in the wilderness near the Dead Sea; his preaching of righteousness toward God, and justice toward one's fellow men, was in agreement with Essenism; while his insistence on Baptism was in accord with the Essenic emphasis on lustrations. "

The same article contains the statement that the Essenic Brotherhoodtaught a certain "view entertained regarding the origin, presentstate, and future destiny of the soul, _which was held to bepre-existent, being entrapped in the body as in a prison_, " etc. (Theabove italics are our own. )

John emerged from the wilderness when he had reached the age of aboutthirty years, and began his ministry work, which extended for severalyears until his death at the hands of Herod. He gathered around him alarge and enthusiastic following, beginning with the humbler classesand afterward embracing a number of higher social degree. He formedhis more advanced followers into a band of disciples, with prescribedrules regarding fasting, worship, ceremonial, rites, etc. , closelymodeled upon those favored by the Essenes. This organization wascontinued until the time of John's death, when it merged with thefollowers of Jesus, and exerted a marked influence upon the earlyChristian church. 

As we have stated, one of his principal requisites enjoined upon allof his followers, was that of "Baptism"--the Essenic rite, from whichhe derived his familiar appellation, "The Baptist. " But, it must beremembered that to John this rite was a most sacred, mystic, symbolicceremony, possessing a deep occult meaning unperceived by many of hisconverts who submitted themselves to it under the fervor of religiousemotion, and who _naïvely_ regarded it as some magical rite which"washed away sin" from their souls, as the dirt was washed from theirbodies, a belief which seems to be still in favor with the multitude. 

John worked diligently at his mission, and the "Baptists" or"Followers of Johanan, " as they were called, increased rapidly. Hismeetings were events of great moment to thousands who had gatheredfrom all Palestine to see and hear the prophet of the wilderness--theEssene who had emerged from his retirement. His meetings were oftenattended with startling occurrences, sudden conversions, visions, trances, etc. , and many developed possession of unusual powers andfaculties. But one day there was held a meeting destined to gainworld-wide fame. This was the day when there came to John the Baptistthe MASTER, of whose coming John had frequently foretold and promised. JESUS THE CHRIST appeared upon the scene and confronted hisForerunner. 

The traditions have it that Jesus came unannounced to, andunrecognized by John and the populace. The Forerunner was in ignoranceof the nature and degree of his guest and applicant for Baptism. Although the two were cousins, they had not met since childhood, andJohn did not at first recognize Jesus. The traditions of the MysticOrders further state that Jesus then gave to John the various signs ofthe Occult Fraternities to which they both belonged, working from thecommon signs up until Jesus passed on to degrees to which John had notattained, although he was an eminent high-degree Essene. WhereuponJohn saw that the man before him was no common applicant for Baptism, but was, instead, a highest-degree Mystic Adept, and OccultMaster--his superior in rank and unfoldment. John, perceiving this, remonstrated with Jesus, saying that it was not meet and proper, norin accordance with the customs of the Brotherhoods, for the inferiorto Baptize the superior. Of this event the New Testament takes note inthese words: "But John forbade him, saying, I have need to be baptizedof thee, and comest thou to me?" (_Matt. 3:14. _) But Jesus insistedthat John perform the rite upon him upon the ground that He wished togo through the ceremonial in order to set His stamp of approval uponit, and to show that he considered himself as a man among men, comeforth to live the life of men. 

In both the occult traditions and the New Testament narrative, it isstated that a mystical occurrence ensued at the baptism, "the Spiritof God descending like a dove and lighting upon Him, " and a voice fromHeaven saying: "This is my beloved Son in whom I am well pleased. "

And with these words the mission of John the Baptist, as "Forerunnerof the Master, " was fulfilled. _The Master_ had appeared to take uphis work. 

THE MASTER. 

And, now, let us turn back the pages of the Book of Time, to a periodabout thirty years before the happening of the events above mentioned. Let us turn our gaze upon the events surrounding the birth of Jesus, in order that we may trace the Mystic and Occult forces at work fromthe beginning of Christianity. There are occurrences of the greatestimportance embraced in these thirty years. 

Let us begin the Mystic Narrative of Jesus the Christ, as it is toldto the Neophyte of every Occult Order, by the Master Instructor, by arecital of an event preceding his birth by over one year. 

In Matthew 2:1-2, the following is related:

 "Now when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there came Wise Men from the East to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the East, and are come to worship him. "

In these simple words is stated an event that, expressed in a muchmore extended narrative, forms an important part of the EsotericTeachings of the Mystic Brotherhoods, and Occult Orders of the Orient, and which is also known to the members of the affiliated secret ordersof the Western world. The story of THE MAGI is embedded in thetraditions of the Oriental Mystics, and we shall here give you a briefoutline of the story as it is told by Hierophant to Neophyte--by Guruto Chela. 

To understand the story, you must know just who were these "Wise Menof the East"--The Magi. And this you shall now be taught. 

THE MAGI, OR WISE MEN. 

The translators of the New Testament have translated the words namingthese visitors from afar as "the Wise Men from the East, " but in theoriginal Greek, Matthew used the words "_The Magi_" as may be seen byreference to the original Greek versions, or the Revised Translation, which gives the Greek term in a foot-note. Any leading encyclopediawill corroborate this statement. The term "the Magi" was the exactstatement of Matthew in the original Greek in which the Gospel waswritten, the term "the Wise Men" originating with the Englishtranslators. There is absolutely no dispute regarding this questionamong Biblical scholars, although the general public is not aware ofthe connection, nor do they identify the Wise Men with the OrientalMagians. 

The word "Magi" comes to the English language direct from the Greek, which in turn acquired it by gradual steps from the Persian, Chaldean, Median, and Assyrian tongues. It means, literally, "wonder worker, "and was applied to the members of the occult priestly orders ofPersia, Media, and Chaldea, who were Mystic Adepts and Occult Masters. Ancient history is full of references to this body of men. They werethe custodians of the world's occult knowledge for centuries, and thepriceless treasures of the Inner Teachings held by the race to-dayhave come through the hands of these men--the Magi--who tended thesacred fires of Mysticism and kept The Flame burning. In thinking oftheir task, one is reminded of the words of Edward Carpenter, thepoet, who sings: "Oh, let not the flame die out! Cherished age afterage in its dark caverns, in its holy temples cherished. Fed by pureministers of love--let not the flame die out. "

The title of "Magi" was highly esteemed in those ancient days, but itfell into disrepute in the latter times owing to its growing use as anappellation of the practitioners of "Black Magic, " or "evilwonder-workers" or sorcerers, of those days. But as a writer in theNew International Encyclopedia (Vol. XII, page 674) has truly said:

 "The term is employed in its true sense by Matthew (2:1) of the wise men who came from the East to Jerusalem to worship Christ. The significance of this event must be observed because the Messianic doctrine was an old and established one in Zoroastrianism. "

The same article says of the Magi: ". .. They believed in aresurrection, a future life, and the advent of a savior. "

To understand the nature of the Magi in connection with their occult"wonder working, " we must turn to the dictionaries, where we will seethat the word "Magic" is derived from the title "Magi;" the word"Magician" having been originally "Magian", which means "one of theMagi. " Webster defines the word "Magic" as follows: "The hidden wisdomsupposed to be possessed by the Magi; relating to the occult powers ofnature; mastery of secret forces in nature", etc. So you may readilysee that we are right in stating to you that these Wise Men--the Magiwho came to worship the Christ-child, were in reality therepresentatives of the great Mystic Brotherhoods and Occult Orders ofthe Orient--Adepts, Masters, Hierophants! And thus do we find theOccult and Mystic "wonder workers"--the high-degree brethren of theGreat Eastern Lodges of Mystic Occultism, appearing at the verybeginning of the Story of Christianity, indicating their greatinterest in the mortal birth of the greater Master whose coming theyhad long waited--the Master of Masters! And all Occultists and Mysticsfind pleasure and just pride in the fact that the first recognition ofthe Divine Nature of this human child came from these Magi from theEast--from the very Heart of the Mystic Inner Circles! To thoseso-called Christians to whom all that is connected with Mysticism andOccultism savors of the fiery sulphur and brimstone, we would callattention to this intimate early relation between The Musters and THEMASTER. 

THE STAR IN THE EAST. 

But the Mystic story begins still further back than the visit of theMagi to Bethlehem. Did not the Magi say, "Where is He? We have seenHis star in the East and have come to worship him. " What is meant bythe words, "We have seen his star in the East"?

To the majority of Christians the "Star of Bethlehem" means a greatstar that suddenly appeared in the heavens, like a great beacon light, and which miraculously guided the steps of the Magi, mile by mile, ontheir weary journey, until at last it rested in the heavens, stationary over the house in which the child Jesus lived, between theages of one and two years. In other words, they believe that this starhad constantly guided these skilled mystics, occultists andastrologers, in their journey from the far East, which occupied over ayear, until it at last guided them to Bethlehem and then stoppedstationary over the house of Joseph and Mary. Alas! that these vulgartraditions of the ignorant multitude should have served so long toobscure a beautiful mystic occurrence, and which by their utterimprobability and unscientific nature should have caused thousands tosneer at the very true legend of the "Star of Bethlehem. " It remainsfor the Mystic traditions to clear away the clouds of ignorance fromthis beautiful story, and to re-establish it in the minds of men as anatural and scientific occurrence. 

This story of the "traveling star" arose from the superstitious andignorant ideas of many of the Christians of the first, second, andthird centuries after Christ's death. These tales were injected intothe manuscripts left by the disciples, and soon began to be regardedas a part and portion of the authentic Gospels and Epistles, althoughthe skilled Biblical critics and scholars of to-day are rapidlydiscarding many of these additions as wilful forgeries andinterpolations. It must be remembered that the oldest manuscripts ofthe books of the New Testament are known to Biblical scholars to havebeen written _not less than three hundred years after the time of theoriginal writing_, and are merely _copies of copies_ of the originals, undoubtedly added to, altered, and adulterated by the writers throughwhose hands they had passed. This is not merely the statement of anoutside critic--it is a fact that is clearly stated in the writings ofthe scholars in the Churches engaged in the work of Biblical study, and the Higher Criticism, to which works we refer any who may havereason to doubt our statement. 

That portion of the verse (_Matt. 2:9. _) in which it is said that "andlo; the star which they saw in the east went before them, till it cameand stood over where the young child was, " is known to the Mystic andOccult Orders to be a rank interpolation into the story of the Magi. It is contrary to their own traditions and records, and is alsocontrary to reason and to scientific laws, and this distorted storyalone has been the cause of the development of thousands of "infidels"who could not accept the tale. 

All intelligent men know that a "star" is not a mere tiny point offlame in the dome which shuts us out from a Heaven on the other sideof the blue shell, although this view was that of the ancient people, and many ignorant men and women to-day. Educated people know that a"star" is either a planet of our solar system, similar to the sisterplanet which we called the Earth, or else is a mighty sun, probablymany times larger than our sun, countless millions of miles distantfrom our solar system. And they know that planets have theirinvariable orbits and courses, over which they travel, unceasingly, sotrue to their course that their movements may be foretold centuriesahead, or calculated for centuries back. And they know that even thegreat fixed stars, those distant suns and centers of great solarsystems akin to our own, have their own places in the Universe, alsotheir Universal relations and movements. All who have studied even themost elementary school book on astronomy know these things. And yetsuch people are asked to swallow whole this story of the "movingstar, " traveling on a little ahead of the shepherds for over a year, and at last standing right over the home of Jesus, and thus indicatingthat the search was ended. Let us compare this unscientific tale, withthe traditions and legends of the Mystics, and then take your choice. 

Had there been any such star in appearance, the historians of that daywould surely have recorded it, for there were learned and wise men inthe East in those days, and as astrology was a science closelystudied, it would have been noted and passed on to posterity by bothwritings and tradition. But no such record or tradition is to be foundamong the Eastern peoples, or the records of the astrologers. Butanother record and tradition _is_ preserved, as we shall see in amoment. 

Yes, there really _was_ a "Star of Bethlehem" which led the feet ofthe Magi to the home of the infant Jesus. We have the following proofof this fact:

 (1) the traditions and teachings of the Mystic Orders which have been handed down from teacher to student for centuries;

 (2) the statements and records of the Ancient Astrologers, which may be proven by modern astronomical calculations; and

 (3) the calculations made by modern astronomers, which shall be stated a few paragraphs further on. These three sources of information give us the same tale, as we shall see. 

Before proceeding to a consideration of this three-fold evidence, letus pause for a moment and consider the relation of the Magi toAstrology. To understand the narrative of the Magi's Visit to Jesus, we must remember that they were the very Masters of Astrological Lore. Persia and the surrounding Oriental countries were the fountain-headof Astrological Teaching. And these Magi were Masters, and Adepts, andHierophants, and consequently knew all that was known to the greatestschools of Astrology of that day. Much of their Ancient AstrologicalLore has been lost to the race of to-day, but to these ancient learnedmen it was as much of a science as chemistry and astronomy are to thelearned ones of our day. 

The Magi had long waited for the appearance and incarnation of a GreatMaster of Masters, whose appearance had been predicted centuriesbefore by some of the great Occult Fathers of the Mystic Orders, andeach generation hoped that the event would come in his day. They hadbeen taught that when the event took place, they would be informed bymeans of the planets, according to the Higher Astrology. All studentsof even our modern fragmentary astrology will understand this. And sothey waited and carefully scanned the heavens for the sign. 

Now the traditions of the Occult Orders inform us that at last theMagi witnessed a peculiar conjunction of planets; first, theconjunction of Saturn and Jupiter, in the Constellation of Pisces, thetwo planets being afterward joined by the planet Mars, the threeplanets in close relation of position, making a startling and unusualstellar display, and having a deep astrological significance. Now, theConstellation of Pisces, as all astrologers, ancient and modern, know, is the constellation governing the national existence of Judea. Seeingthe predicted conjunction of the planets, occurring in theConstellation having to do with Judea (as well as the relativepositions of the other planets, all of which played its part in theobservation), the Magi knew two things, _i. E. _, (1) that the birth ofthe Master of Masters had occurred; and (2) that He had been born inJudea, as indicated by the constellation in which the conjunctionoccurred. And, so, making the calculation of the exact moment of theconjunction, they started on their long journey toward Judea in searchof the Master of Masters. 

Now, again, the records of the Astrologers, preserved in the OrientalOccult Brotherhoods, in their monasteries, etc. , show that at a perioda few years before the Christian Era such a peculiar conjunction andcombination of the planets occurred in the Constellation symbolizingthe destinies of Judea, which was interpreted as indicating theappearance of an Incarnation or Avatar of a Great Divine Soul--aMaster of Masters--a Mystic of Mystics. It must be remembered thatthese Orders are composed of non-Christians--people that the averageChristian would call "heathens, " and that therefore this testimonymust be regarded as free from bias toward Christianity or thecorroboration of its legends. 

And, in the third place, the calculations of Modern Astronomy showwithout possibility of contradiction that in the Roman year 747 (orseven years before the Christian Era) _the planets Saturn and Jupiterfarmed a conjunction in the Constellation of Pisces_, and that thesetwo planets, still in close position to each other, were joined by theplanet Mars in the Spring of 748. The great astronomer Kepler firstmade this calculation in the year 1604, and it has been since verifiedby modern calculations. To those who would object that all thisoccurred seven years before the commonly accepted date of the birth ofChrist, we would say that any modern work on New Testament Chronology, or any encyclopedia or reference work on the subject, will show thatthe former calculations were several years out of the way, and thatthe records of other events mentioned in the Bible, such as the"enrollment" of the people, which brought Joseph and Mary toBethlehem, enable modern Biblical scholars to fix the date of thebirth of Christ at about six or seven years before the usuallyaccepted time. So that modern research fully corroborates theastrological record and the Mystic traditions. 

And so it would appear that the coming of the Wise Men--the Magi--wasin accordance with the astrological signs, of the interpretation ofwhich they were adepts and masters. When this truth is known, howpuerile and petty seems the myth of the "traveling star" of thecommonly accepted exoteric version? And the pictures of the Wise Menbeing led by a moving heavenly body, traveling across the skies and atlast standing still over the cottage of Joseph, with which the Sundayschool books are filled, must be relegated to the same waste-paperbasket which contains the Bible illustrations, formerly so popular, which picture Jehovah as a bald-headed old man with a long whitebeard, clad in flowing robes designed to hide his body. Is it anywonder that skeptics, infidels, and scoffers of the spiritual truthshave arisen in great numbers, when they have been asked to acceptthese things or be damned?

And is not this connection of Astrology with Early Christianity arebuke to the modern Christian Church which sneers and scoffs at thescience of astrology as a "base superstition" fit only for fools andignoramuses? Does not this picture of the Magi give a clear view ofthat which was formerly regarded as a mere fable, to be solemnlysmiled over and taught to the children, with whom the story has alwaysbeen a favorite owing to their intuitive perception of an underlyingtruth. And now with this Mystic version, cannot _you_ enjoy the legendwith the children? In this connection let us once more quote from theNew International Encyclopedia (Vol. II, 170), a standard referencework, as you know, which says:

 "Some of the earlier Christian Fathers argued against the doctrines of the earlier astrology, while others received them in a modified form; and indeed it formed a part of the basis of their religion in the Gospel narrative of the visit to Bethlehem of the Wise Men of the East, who were Chaldean Magi or Astrologers. "

Here is the testimony in all of the standard reference books, and yethow many of you have known it?

To understand the importance of the event which drew the steps of theMagi to Bethlehem, we must realize that the Coming of the Master was afavorite subject of speculation and discussion among Occultists andMystic organizations all over the Oriental countries. It had beenforetold, in all tongues, that a Great Master would be given to theworld--a mighty _avatar_ or appearance of Deity in human form, whowould incarnate in order to redeem the world from the materialitywhich threatened it. The Sacred Writings of India, Persia, Chaldea, Egypt, Media, Assyria, and other lands had foretold this event formany centuries, and all the mystics and occultists longed for the day"when the Master would appear. " The Jews also had many traditionsregarding the coming of a Messiah, who would be born of the seed ofDavid, at Bethlehem, but their Messiah was looked upon as likely to bean earthly king, destined to free Israel from the Roman yoke. And so, the tradition of the Jews was regarded as of inferior moment to theirown predictions, by the Mystic and Occult Brotherhoods of the East. Tothem it was to be an _avatar_ of Deity--God in human form come to takehis rightful seat as the Grand Master of the Universal Grand Lodge ofMystic--a descent of pure Spirit into matter. This conceptioncertainly was very much higher than that of the Jews. 

And so, knowing these things, we may readily understand why the Magipursued their search with such ardor and enthusiasm. They had manyweary miles of travel to Bethlehem, over a year being consumed in thejourney. They reached Bethlehem over a year after the birth of Christand the appearance of the Star, the sight of which had started them ontheir quest. They sought not a new-born babe, as common belief hasit--they searched for a child born over a year before. (We refer thestudent to any reference work, for a verification of this laststatement. The illustrations in the Sunday school books showing theWise Men worshipping a new born babe in the manger are on a par withthe others mentioned. The Wise Men had nothing to do with the stableor the manger--for Joseph, Mary and the Babe were lodged in a house bythat time, as we shall see as we proceed. )

At last after their long and weary wandering over hill and plain, mountain and desert, the Magi found themselves in Jerusalem, inquiringdiligently as to the whereabouts of the Master of Masters--thePromised One, whose coming had been the subject of prophecy forcenturies among the Eastern peoples. The Jews of whom they inquired, although not familiar with the predictions regarding a Mystic Master, or _avatar_ of Deity, were nevertheless thoroughly familiar with theprophecies of the coming of the Hebrew Messiah, and naturally thoughtthat it was of this expected earthly King of the Jews that the Magiinquired, and so they reported it far and wide that these Great Menfrom the East had come to Jerusalem to find the Messiah--the King ofthe Jews, who was to deliver Israel from the Roman yoke. And, as theGospel of Matthew (2:3) informs us: "When Herod the king heard it, hewas troubled, and all Jerusalem with him. " Naturally so, when it isremembered that it was an Earthly Kingdom that they expected theMessiah would inherit. And so, gathering the chief priests and scribesof Jerusalem around him, he bade them tell him the particularsregarding the prophecies regarding the Messiah--where he was expectedto be born. And they answered him, saying: "In Bethlehem of Judea forso hath the prophets spoken. "

And hearing the testimony of the scribes and priests, the wily Herod, who feared the realization of this old Hebrew prophecy whichthreatened to cost him his throne if fulfilled, called the Magi to hispalace and in private consultation inquired of them the reason oftheir search. And when they told him of the astrologicalindications--of the "Star"--he was still more wrought up, and wishedto locate the dangerous child. And so he inquired of them the exactdate at which the star had appeared, that he might be better able tofind the infant, knowing its date of birth in Bethlehem. (See Matthew2:7. ) And learning this he bade them go to Bethlehem and find thechild they sought, and cunningly added, "And when ye have found him, bring me word, that I also may come and worship him. " Thus craftilyconcealing his intentions to seize and kill the child, he endeavoredto press the Magi into his service as detectives, by pretending tojoin in their desire to locate the Divine Child. 

The Magi traveled on to Bethlehem, and arriving there made diligentinquiry regarding infants that had been born about the time that thestar appeared. There were many infants born in Bethlehem during thesame month, of course, and the search was difficult. But they soonheard strange rumors about a babe that had been born to travelers inBethlehem about that time, the birth of whom had been attended by astrange occurrence. This peculiar happening is related in Luke 2:8-20, in which it is stated that at the time of the birth of Jesus in themanger, certain shepherds keeping the night-watch over their flockssaw an angel standing by them, and "the glory of the Lord" shiningaround about them. And the angel bade them be not afraid, for to themwas to be given tidings of great joy, for there was born that veryday, in Bethlehem, one who was to be the Anointed Lord of the world. And the angel further directed them that the babe would be found lyingin a manger in a stable, wrapped in swaddling clothes which was to betheir sign. And then suddenly the place was filled with a multitude ofsupernatural beings, praising God, singing, "Glory to God in thehighest, and on earth peace and good-will among men. " And theshepherds flocked to the town, and there found the child in themanger. And they spread abroad the report of the wonderful eventaccompanying the birth of the child. And consequently the child andits parents became objects of more or less public interest. 

And so when the Magi instituted their search they were in due timeinformed of this strange occurrence. And they visited the house ofJoseph and Mary and saw the Babe. Making close inquiry of the parents, they found that the time of the child's birth tallied precisely withthe moment of the astrological signs. Then they cast the Child'shoroscope and they knew that their shepherd's vision coincided withtheir own science, and that here indeed was He for whom the EasternOccultists and Mystics had waited for centuries. They had found theMaster! The Star Child was before them!

Then these Great Men of their own lands--these Adepts, Masters andHierophants--prostrated themselves on the ground before the child andgave him the salutation due only to the great Occult Master of Masterswho was come to take his seat upon the Throne of the Grand Master ofthe Great Lodge. But the child knew naught of this, and merely smiledsweetly at these strange men in gorgeous foreign robes, and reachedout his little hand toward them. But Occult tradition has it that thetiny fingers and thumb of his right hand, outstretched toward theMagi, unconsciously assumed the mystic symbol of the OccultBenediction, used by the Masters and Hierophants (and now used by thePope in Papal Benediction) and gave to the worshippers that Master'sbenediction. The tiny Master of Masters thus gave his first blessingto his followers, and exalted worshippers. But His Throne was not thatof the Great Lodge, but a still higher place--the knees of a Mother!

And the Magi then made mystic and symbolic offerings to thechild--Gold, Frankincense and Myrrh offered they Him. Gold, signifyingthe tribute offered to a Ruler, was the first symbol. Then cameFrankincense, the purest and rarest incense used by the Occult andMystic Brotherhoods and Orders, in their ceremonies and rites, whenthey were contemplating the sacred symbol of the Absolute Master ofthe Universe--this Frankincense was their symbol of worship. Then, last symbol of all, was the Myrrh, which in the occult and mysticsymbolism indicated the bitterness of mortal life, bitter thoughpungent, preserving though stinging--this was the meaning of theMyrrh, that this child, though Divine in his inner nature, was stillmortal in body and brain, and must accept and experience the bittertang of life. Myrrh, the strength of which preserves, and preventsdecay, and yet which smarts, and tangs, and stings ever and ever--aworthy symbol of Mortal Life, surely. Wise Men, indeed, ye Magi! Gold, Frankincense, and Myrrh--a prophecy, symbol, and revelation of theLife of the Son of Man, with His indwelling Pure Spirit. 

And the Magi, having performed their rites and ceremonies, departedfrom Bethlehem. But they did not forget the Child--they preserved acareful watch over his movements, until they saw him again. Saw Himagain? you ask? _Yes, saw him again!_ Though the Gospels say naught ofthis, and are silent for a period of many years in the Life of Jesus, yet the records and traditions of the Mystics of the East are filledwith this esoteric knowledge of these missing years, as we shall seeas we proceed. Left behind by the Magi, but still under their lovingcare, the Child waxed strong and grew in mind and body. 

But the Magi, being warned by higher intelligences in a vision, didnot return to the wily and crafty Herod, but "departed unto their owncountry another way. " (_Matt. 2:12. _) And Herod waited in vain fortheir return, and finally discovering their escape wrathfully orderedthe massacre of all male children that had been born in Bethlehem andits suburbs of two years of age and under. He calculated the two yearsfrom the witnessing of the "star" by the Magi. Matthew 2:16 states thestory of the fixing of the time as follows:

 "And slew all the male children that were in Bethlehem, and all the borders thereof, from two years old and under, _according to the time which he exactly learned of the wise men_. "

Herod sought to kill the feared Messiah--the King of the Jews, whothreatened to drive him from his earthly throne--by killing all themale infants in Bethlehem that had been born since the astrologicalindication as stated by the Magi. 

But this plot failed, for Joseph had been warned by "an angel in adream" (which mystics teach was the Astral Form of one of the Magi)and was told to take the mother and child and flee into Egypt, and tostay there until the death of Herod. And so Joseph, Mary, and Jesusthen fled from the wrath of Herod, and stole silently away to Egypt. And the Occult traditions have it that the expenses of the journey ofthis poor carpenter and his family--that journey into strange lands, hurried, and without the chance to earn money along the way--wasaccomplished by the means of the Gold that the Magi had offered toJesus, and which they had insisted upon his parents storing away forHis use. And so the gold of these Occult Mystics saved the founder ofChristianity from massacre. And how poorly has Christianity repaid thedebt, when one thinks of the persecutions of the Oriental "heathen" bythe so-called Christians of all times!

And note this--they carried the child to Egypt, the home of Mysteryand Occultism--the land of Isis! A worthy resting place for the GreatOccult Master that was to be! And Occult tradition also has it thatone night, wearied with their long journey, the family halted andpassed the night in the place of the Sphinx and Pyramids. And that theMother and Babe rested between the outstretched forepaws of the mightySphinx, which held them safe and secure, while Joseph threw himself onthe base before them, and slept on guard. What a scene--the Master asan infant protected by the Sphinx, that ancient Occult emblem andsymbol, while close by, reared like mighty watchful sentinels, stoodthe Great Pyramids of Egypt, the master work of Egypt's Mystics, everyline and inch of which symbolizes an Occult Teaching. Verily, indeedis Christianity cradled in the lap of Mysticism. 

Thus endeth our First Lesson. The Second Lesson will take up theMystic Teachings regarding the Divine Incarnation of the Spirit in themortal body of Jesus--a subject of the greatest importance to all whoare troubled with this difficult point. We hope to be able to shed theMystic light of Truth upon this corner which so many have found dark, non-understandable, and contrary to reason, natural law and science. The Mystic Teachings are the great Reconciler of Faith and Reason. 

THE SECOND LESSON. 

THE MYSTERY OF THE VIRGIN BIRTH. 

One of the points of conflict between Established Theology on the onehand and what is known as Rationalism, the Higher Criticism, andComparative Mythology, on the other hand, is what is known as "theVirgin Birth" of Jesus. Perhaps we may show the points of differencemore clearly by simply stating the opposing views and, afterwards, giving the traditions of the Occult Brotherhoods and Societies on thesubject. We are enabled to state the opposing views without prejudice, because we rest upon the Occult Teachings with a feeling of beingabove and outside of the theological strife raging between the twoschools of Christian theologians. We trust that the reader willreserve his decision until the consideration of the matter in thislesson is completed. We think that it will be found that the OccultTeachings give the Key to the Mystery and furnish the Reconciliationbetween the opposing theological views which threaten to divide thechurches into two camps, i. E. , (1) the adherents of the establishedorthodox theology, and (2) the adherents of the views of theRationalists and the Higher Critics. 

The school of theology which clings to the old orthodox teachingsregarding the Virgin Birth and which teachings are commonly acceptedwithout question by the mass of church-goers, hold as follows:

 Mary, a young Jewish maiden, or virgin, was betrothed to Joseph, a carpenter of Nazareth in Galilee. Before her marriage, she was informed by an angelic vision that she would miraculously conceive a son, to whom she would give birth, and who would reign on the Throne of David and be called the Son of the Highest. This teaching is based solely upon certain statements contained in the Gospels of Matthew and Luke. Matthew's account is as follows:

 "Now, the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with the child of the Holy Ghost. Then Joseph, her husband, being a just man, and not willing to make her a public example was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS, for he shall save his people from their sins. And now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold a virgin shall be with a child and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not until she had brought forth her firstborn son: and he called his name Jesus. " (_Matt. 1:18-25. _)

Luke's account is as follows:

 "And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women. And when she saw him she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth a son and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. " (_Luke 1:26-33. _)

And so, this then is the commonly accepted, orthodox teachings ofChristian theology. It is embodied in the two best-known creeds of thechurch and is made an essential article of belief by the majority ofthe orthodox churches. 

In the Apostle's Creed, which has been traced back to about the yearA. D. 500, and which is claimed to have been based on an older creed, the doctrine is stated thusly: ". .. And in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the VirginMary, " etc. In the Nicene Creed, which dates from A. D. 325, thedoctrine is stated thusly: ". .. And in one Lord Jesus Christ, the onlybegotten Son of God, begotten of his Father . .. And was incarnate bythe Holy Ghost of the Virgin Mary, " etc. 

And so, the doctrine is plainly stated and firmly insisted upon by theorthodox churches of today, although such was not always the case forthe matter was one which gave rise to much conflict and difference ofopinion in the early centuries of the Church, the present view, however, overcoming those who opposed it, and finally becomingaccepted as beyond doubt or question by the orthodox, believingChristian. 

But the present time finds many leading minds in the churches, whorefuse to accept the doctrine as usually taught, and the voice of theHigher Criticism is heard in the land in increasing volume and manydoctrines unquestioningly held by the pews are being abandoned by thepulpits, usually in the way of "discreet silence" being maintained. But here and there courageous voices are heard stating plainly thatwhich their reason and conscience impels. We shall now consider thesedissenting opinions. 

We have to say here, at this point, that we have no sympathy for theso-called "infidel" opinion, which holds that the whole tale of theVirgin Birth was invented to conceal the illegitimate birth of Jesus. Such a view is based neither on intelligent investigation orcriticism, or upon the occult teachings. It was merely "invented"itself, by those who were unable to accept current theology and who, when driven from the churches, built up a crude system ofreconstructed Biblical History of their own. And so we shall not stopto even consider this view of the matter, but shall pass on to thescholarly objectors and their views and thence to the OccultTeachings. 

In the first place, the theologians who favor the views of the HigherCriticism object to the idea of the Virgin Birth upon several generalgrounds, among which the following are the principal ones:

 (1) That the story of the Divine Conception, that is the conception by a woman of a child without a human father, and by means of a miraculous act on the part of Deity, is one found among the traditions, legends and beliefs of many heathen and pagan nations. Nearly all of the old Oriental religions, antedating Christianity by many centuries, contain stories of this kind concerning their gods, prophets and great leaders. The critics hold that the story of the Virgin Birth and Divine Conception were borrowed outright from these pagan legends and incorporated into the Christian Writings after the death of Christ;

 (2) that the idea of the Virgin Birth was not an original Christian Doctrine, but was injected into the Teachings at a date about one hundred years, or nearly so, after the beginning of the Christian Era; this view being corroborated by the fact that the New Testament Writings themselves contain very little mention of the idea, the only mention of it being in two of the Gospels, those of St. Matthew and St. Luke--St. Mark and St. John containing no mention of the matter, which would not likely be the case had it been an accepted belief in the early days of Christianity--and no mention being made of it in the Epistles, even Paul being utterly silent on the question. They claim that the Virgin Birth was unknown to the primitive Christians and was not heard of until its "borrowing" from pagan beliefs many years after. In support of their idea, as above stated, they call attention to the fact that the New Testament writings, known to Biblical students as the oldest and earliest, make no mention of the idea; and that Paul ignores it completely, as well as the other writers;

 (3) that the Gospels of St. Matthew and St. Luke bear internal evidences of the introduction of the story at a later date. This matter we shall now consider, from the point of view of the Higher Criticism within the body of the Church. 

In the first place, let us consider the Gospel of St. Matthew. Themajority of people accept this as having been written by St. Matthew, with his own hand, during his ministry; and that the Gospel, word forword, is the work of this great apostle. This idea, however, is notheld for a moment by the educated clergy, as may be seen by areference to any prominent theological work of late years, or even inthe pages of a good encyclopedia. The investigators have made diligentresearches concerning the probable authorship of the New Testamentbooks and their reports would surprise many faithful church-goers whoare not acquainted with the facts of the case. There is no warrant, outside of tradition and custom, for the belief that Matthew wrote theGospel accredited to him, at least in its present shape. Without goingdeeply into the argument of the investigators (which may be found inany recent work on the History of the Gospels) we would say that thegenerally accepted conclusion now held by the authorities is that theGospel commonly accredited to St. Matthew is the work of some unknownhand or hands, which was produced during the latter part of the firstcentury A. D. , written in Greek, and most likely an enlargement orelaboration of certain Aramaic writings entitled, "Sayings of Jesus, "which are thought to have been written by Matthew himself. In otherwords, even the most conservative of the critics do not claim that theGospel of St. Matthew is anything more than an enlargement, elaboration or development of Matthew's earlier writings, written manyyears before the elaboration of the present "Gospel. " The more radicalcritics take an even less respectful view. This being the fact, it maybe readily seen how easy it would have been for the latter-day"elaborator" to introduce the then current legend of the Virgin Birth, borrowed from pagan sources. 

As a further internal evidence of such interpolation of outsidematter, the critics point to the fact that while the Gospel of Matthewis made to claim that Joseph was merely the _reputed father_ of thechild of Mary, the same Gospel, in its very first chapter (_Matt. 1_)_gives the genealogy of Jesus from David to Joseph_ the husband ofMary, _in order to prove that Jesus came from the "House of David_, "in accordance with the Messianic tradition. The chapter begins withthe words, "The book of the generation of Jesus Christ, the son ofDavid, the son of Abraham" (_Matt. 1_), and then goes on to namefourteen generations from Abraham to David; fourteen generations fromDavid to the days of the carrying away into Babylon; and fourteengenerations from the Babylonian days until the birth of Jesus. Thecritics call attention to this _recital of Jesus's descent, throughJoseph, from the House of David_, which is but one of the manyindications that the original Matthew inclined quite strongly to theview that Jesus was the Hebrew Messiah, come to reign upon the throneof David, rather than a Divine Avatar or Incarnation. 

The critics point to the fact that _if Joseph were not the real fatherof Jesus, where would be the sense and purpose of proving his descentfrom David through Joseph?_ It is pertinently asked, _"Why thenecessity or purpose of the recital of Joseph's genealogy, as appliedto Jesus, if indeed Jesus were not truly the son of Joseph_?" Theexplanation of the critics is that the earlier writings of Matthewcontained nothing regarding the Virgin Birth, Matthew having heardnothing of this pagan legend, and that naturally he gave the genealogyof Jesus from David and Abraham. If one omits the verses 18-25 fromMatthew's Gospel, he will see the logical relation of the genealogy tothe rest of the account--otherwise it is paradoxical, contradictoryand ridiculous, and shows the joints and seams where it has beenfitted into the older account. 

"But, " you may ask, "what of the Messianic Prophecy mentioned byMatthew (1:23)? Surely this is a direct reference to the prophecy ofIsaiah 7:14. " Let us examine this so-called "prophecy, " of which somuch has been said and see just what reference it has to the birth ofJesus. 

Turning back to Isaiah 7, we find these words, just a little beforethe "prophecy":

 "Moreover the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord. And he said, Hear ye now, O house of David; is it a small thing for you to weary men, but will ye weary my God also?" (_Isaiah 6:13. _)

Then comes the "prophecy": "Therefore the Lord himself shall give youa sign; Behold a virgin shall conceive and bear a son and shall callhis name Immanuel. " This is the "prophecy" quoted by the writer of theGospel of Matthew, and which has been quoted for centuries inChristian churches, as a foretelling of the miraculous birth of Jesus. As a matter of fact, intelligent theologians know that it has noreference to Jesus at all, in any way, but belongs to anotheroccurrence, as we shall see presently, and was injected into theGospel narrative merely to support the views of the writer thereof. 

It may be well to add here that many of the best authorities hold thatthe Greek translation of the Hebrew word "_almah_" into the equivalentof "virgin" in the usual sense of the word is incorrect. The Hebrewword "_almah_" used in the original Hebrew text of Isaiah, does notmean "virgin" as the term is usually employed, but rather "a youngwoman of marriageable age--a maiden, " the Hebrews having an entirelydifferent word for the idea of "virginity, " as the term is generallyused. The word "_almah_" is used in other parts of the Old Testamentto indicate a "young woman--a maiden, " notably in Proverbs 30:19, inthe reference to "the way of a man with a maid. "

But we need not enter into discussions of this kind, say the HigherCritics, for the so-called "prophecy" refers to an entirely differentmatter. It appears, say they, that Ahaz, a weakling king of Judea, wasin sore distress because Rezin the Syrian king, and Pekah the ruler ofNorthern Israel, had formed an offensive alliance against him and weremoving their combined forces toward Jerusalem. In his fear he soughtan alliance with Assyria, which alliance was disapproved of by Isaiahwho remonstrated with Ahaz about the proposed move. The king was toomuch unnerved by fear to listen to Isaiah's arguments and so thelatter dropped into prophecy. He prophesied, after the manner of theOriental seer, that the land would be laid waste and misery entailedupon Israel, should the suicidal policy be adopted. But he held out ahope for a brighter future after the clouds of adversity had rolledby. A new and wise prince would arise who would bring Israel to herformer glory. That prince would be born of a young mother and his namewould be Immanuel, which means "God with us. " All this had referenceto things of a reasonably near future and had no reference to thebirth of Jesus _some seven hundred years after_, who _was not aprince_ sitting upon the throne of Israel, and who did not bringnational glory and renown to Israel, for such was not his mission. Hebrew scholars and churchmen have often claimed that Isaiah'sprophecy was fulfilled by the birth of Hezekiah. 

There is no evidence whatever in the Jewish history of the sevenhundred years between Isaiah and Jesus, that the Hebrews regardedIsaiah's prophecy as relating to the expected Messiah, but on thecontrary it was thought to relate to a minor event in their history. As a Jewish writer has truly said, "Throughout the wide extent ofJewish literature there is not a single passage which can bear theconstruction that the Messiah should be miraculously conceived. " Otherwriters along this line have stated the same thing, showing that theidea of a Virgin Birth was foreign to the Jewish mind, the Hebrewshaving always respected and highly honored married life and humanparentage, regarding their children as blessings and gifts from God. 

Another writer in the Church has said, "Such a fable as the birth ofthe Messiah from a _virgin_ could have arisen anywhere else easierthan among the Jews; their doctrine of the divine unity placed animpassable gulf between God and the world; their high regard for themarriage relation, " etc. , would have rendered the idea obnoxious. Other authorities agree with this idea, and insist that the idea ofthe Virgin Birth never originated in Hebrew prophecy, but was injectedinto the Christian Doctrine from pagan sources, toward the end of thefirst century, and received credence owing to the influx of convertsfrom the "heathen" peoples who found in the idea a correspondence withtheir former beliefs. As Rev. R. J. Campbell, minister of the CityTemple, London, says in his "New Theology, " "No New Testament passagewhatever is directly or indirectly a prophecy of the virgin birth ofJesus. To insist upon this may seem to many like beating a man ofstraw, but if so, the man of straw still retains a good deal ofvitality. "

Let us now turn to the second account of the Virgin Birth, in theGospels--the only other place that it is mentioned, outside of thestory in Matthew, above considered. We find this second mention inLuke 1:26-35, the verses having been quoted in the first part of thislesson. 

There has been much dispute regarding the real authorship of theGospel commonly accredited to Luke, but it is generally agreed upon byBiblical scholars that it was the latest of the first three Gospels(generally known as "the Synoptic Gospels"). It is also generallyagreed upon, by such scholars, that the author, whoever he may havebeen, was not an eye witness of the events in the Life of Christ. Someof the best authorities hold that he was a Gentile (non-Hebrew), probably a Greek, for his Greek literary style is far above theaverage, his vocabulary being very rich and his diction admirable. Itis also generally believed that the same hand wrote the Book of Acts. Tradition holds that the author was one Luke, a Christian convertafter the death of Jesus, who was one of Paul's missionary band whichtraveled from Troas to Macedonia, and who shared Paul's imprisonmentin Caesarea; and who shared Paul's shipwreck experiences on the voyageto Rome. He is thought to have written his Gospel long after the deathof Paul, for the benefit and instruction of one Theophilus, a man ofrank residing in Antioch. 

It is held by writers of the Higher Criticism that the account of theVirgin Birth was either injected in Luke's narrative, by some laterwriter, or else that Luke in his old age adopted this view which wasbeginning to gain credence among the converted Christians of paganorigin, Luke himself being of this class. It is pointed out that asPaul, who was Luke's close friend and teacher, made no mention of theVirgin Birth, and taught nothing of the kind, Luke must have acquiredthe legend later, if, indeed, the narrative was written by him at allin his Gospel. 

It is likewise noted that Luke also gives a genealogy of Jesus, fromAdam, through Abraham, and David, and Joseph. The words in parenthesis"as was supposed, " in Luke 3:23, are supposed to have been inserted inthe text by a later writer, as there would be no sense or reason intracing the genealogy of Jesus through a "supposed" father. The versein question reads thusly: "And Jesus himself began to be about thirtyyears of age, being (as was supposed) the son of Joseph, which was theson of Heli, " etc. Students, of course, notice that the line ofdescent given by Luke differs very materially from that given byMatthew, showing a lack of knowledge on the part of one or the otherwriter. 

On the whole, scholars consider it most remarkable that this accountof the Virgin Birth should be given by Luke, who was a most ardentPauline student and follower, in view of the fact that Paul ignoredthe whole legend, if, indeed, he had ever heard of it. Surely a manlike Paul would have laid great stress upon this wonderful event hadhe believed in it, or had it formed a part of the Christian Doctrineof his time. That Luke should have written this account is a greatmystery--and many feel that it is much easier to accept the theory ofthe later interpolation of the story into Luke's Gospel, particularlyin view of the corroborative indications. 

Summing up the views of the Higher Criticism, we may say that thegeneral position taken by the opponents and deniers of the VirginBirth of Jesus is about as follows:

 1. The story of the Virgin Birth is found only in the introductory portion of two of the four Gospels--Matthew and Luke--and even in these the story bears the appearance of having been "fitted in" by later writers. 

 2. Even Matthew and Luke are silent about the matter after the statements in the introductory part of their Gospels, which could scarcely occur had the story been written by and believed in by the writers, such action on their part being contrary to human custom and probability. 

 3. The Gospels of Mark and John are absolutely silent on the subject; the oldest of the Gospels--that of Mark--bears no trace of the legend; and the latest Gospel--that of John--being equally free from its mention. 

 4. The rest of the New Testament breathes not a word of the story or doctrine. _The Book of Acts, generally accepted as having also been written by Luke, ignores the subject completely_. Paul, the teacher of Luke, and the great writer of the Early Church, seems to know nothing whatever about the Virgin Birth, or else purposely ignores it entirely, the latter being unbelievable in such a man. Peter, the First Apostle, makes no mention of the story or doctrine in his great Epistles, which fact is inconceivable if he knew of and believed in the legend. The Book of Revelation is likewise silent upon this doctrine which played so important a part in the later history of the Church. The great writings of the New Testament contain no mention of the story, outside of the brief mention in Matthew and Luke, alluded to above. 

 5. There are many verses in the Gospels and Epistles which go to prove, either that the story was unknown to the writers, or else not accepted by them. _The genealogies of Joseph are cited to prove the descent of Jesus from David, which depends entirely upon the fact of Joseph's actual parentage. Jesus is repeatedly and freely mentioned as the son of Joseph. _ Paul and the other Apostles hold firmly to the doctrine of the necessity of the Death of Jesus; his Rising from the Dead; and his Ascension into Heaven, etc. But they had nothing to say regarding any necessity for his Virgin Birth, or the necessity for the acceptance of any such doctrine--they are absolutely silent on this point, although they were careful men, omitting no important detail of doctrine. Paul even speaks of Jesus as "of the seed of David. " (_Rom. 1:3. _)

 6. The Virgin Birth was not a part of the early traditions or doctrine of the Church, but was unknown to it. And it is not referred to in the preaching and teaching of the Apostles, as may have been seen by reference to the Book of Acts. This book, which relates the Acts and Teachings of the Apostles, could not have inadvertently omitted such an important doctrine or point of teaching. It is urged by careful and conscientious Christian scholars that the multitudes converted to Christianity in the early days must have been ignorant of, or uninformed on, this miraculous event, which would seem inexcusable on the part of the Apostles had they known of it and believed in its truth. This condition of affairs must have lasted until nearly the second century, when the pagan beliefs began to filter in by reason of the great influx of pagan converts. 

 7. There is every reason for believing that the legend arose from other pagan legends, the religions of other peoples being filled with accounts of miraculous births of heroes, gods, and prophets, kings and sages. 

 8. That acceptance of the legend is not, nor should it be, a proof of belief in Christ and Christianity. This view is well voiced by Rev. Dr. Campbell, in his "New Theology, " when he says "The credibility and significance of Christianity are in no way affected by the doctrine of the Virgin Birth, otherwise than that the belief tends to put a barrier between Jesus and the race, and to make him something that cannot properly be called human. .. . Like many others, I used to take the position that acceptance or non-acceptance of the doctrine of the Virgin Birth was immaterial because Christianity was quite independent of it; but later reflection has convinced me that in point of fact it operates as a hindrance to spiritual religion and a real living faith in Jesus. The simple and natural conclusion is that Jesus was the child of Joseph and Mary, and had an uneventful childhood. " The German theologian, Soltau, says, "Whoever makes the further demand that an evangelical Christian shall believe in the words 'conceived by the Holy Ghost, born of the Virgin Mary, ' wittingly constitutes himself a sharer in a sin against the Holy Spirit and the true Gospel as transmitted to us by the Apostles and their school in the Apostolic Age. "

And this then is the summing up of the contention between theconservative school of Christian theologians on the one side and theliberal and radical schools on the other side. We have given you astatement of the positions, merely that you may understand theproblem. But, before we pass to the consideration of the OccultTeachings, let us ask one question: _How do the Higher Critics accountfor the undoubted doctrine of the Divine Fatherhood, as clearly statedall through the New Testament_, in view of the proofs against theVirgin Birth? Why the frequent and repeated mention of Jesus as "theSon of God?" What was the Secret Doctrine underlying the DivineParentage of Jesus, which the pagan legends corrupted into the storyof the Virgin Birth of theology? We fear that the answer is not to befound in the books and preachments of the Higher Criticism, nor yet inthose of the Conservative Theologians. Let us now see what light theOccult Teachings can throw on this dark subject! There is an InnerDoctrine which explains the mystery. 

Now, in the first place, there is no reference in the Occult Teachingto any miraculous features connected with the physical birth of Jesus. It is not expressly denied, it is true, but the Teachings contain noreference to the matter, and all the references to the subject ofJesus' parentage speak of Joseph as being His father, and Mary Hismother. In other words, the family is treated as being composed offather, mother and child just as is the case with any family. TheOccult Teachings go into great detail concerning the _SpiritualSonship_ of Jesus, as we shall see presently, but there is no mentionof any miraculous _physical_ conception and birth. 

We can readily understand why the Virgin Birth legend would not appealto the Occultists, if we will but consider the doctrines of thelatter. The Occultists pay but little attention to the physical body, except as a Temple of the Spirit, and a habitation of the soul. Thephysical body, to the Occultist, is a mere material shell, constantlychanging its constituent cells, serving to house the soul of theindividual, and which when cast off and discarded is no more than anyother bit of disintegrating material. They know of the existence ofthe soul separate from the body, both after the death of the latterand even during its life, in the case of Astral Travel, etc. And inmany other ways it becomes natural for the Occultist to regard hisbody, and the bodies of others, as mere "shells, " to be treated well, used properly, and then willingly discarded or exchanged for another. 

In view of the above facts, you may readily see that any theory ordoctrine which made the Absolute--God--overshadow a human woman's bodyand cause her to physically conceive a child, would appear crude, barbarous, unnecessary and in defiance of the natural laws establishedby the Cause of Causes. The Occultist sees in the conception _of everychild_, the work of the Divine Will--_every conception and birth amiracle_. But he sees Natural Law underlying each, and he believesthat the Divine Will always operates under Natural Laws--the seemingmiracles and exceptions thereto, resulting from the mastery andoperation of some law not generally known. But the Occultist knows ofno law that will operate to produce conception by other than thephysiological process. 

In short, _the Occultist does not regard the physical body of Jesus asJesus Himself_--he knows that the Real Jesus is something much greaterthan His body, and, consequently, he sees no more necessity for amiraculous conception of His body than he would for a miraculouscreation of His robe. The body of Jesus was only materialsubstance--the Real Jesus was Spirit. The Occultists do not regardJoseph as the father of the Real Jesus--_no human being can produce orcreate a soul_. And so, the Occultist sees no reason for accepting theold pagan doctrine of the physical Virgin Birth which has crept intoChristianity from outside sources. To the Occultist, there is a realVirgin Birth of an entirely different nature, as we shall seepresently. 

But, not so with the people who flocked to the ranks of Christianitytoward the close of the first century--coming from pagan people, andbringing with them their pagan legends and doctrines. These people_believed that the Body was the Real Man_, and consequently attachedthe greatest importance to it. These people were almost materialistsas the result of their pagan views of life. They began to exert aninfluence on the small body of original Christians, and soon theoriginal teachings were smothered by the weight of the pagandoctrines. For instance, they failed to grasp the beautiful ideas ofImmortality held by the original Christians, which held that _thesoul_ survived the death and disintegration of the body. They couldnot grasp this transcendental truth--they did not know what was meantby the term "_the soul_, " and so they substituted their pagan doctrineof the resurrection of the physical body. They believed that at somefuture time there would come a great Day, in which the Dead wouldarise from their graves, and become again alive. The crudeness of thisidea, when compared to the beautiful doctrine of the Immortality ofthe Soul of the original Christians, and by the advanced Christiansto-day, is quite painful. And yet these pagan converts actuallysmothered out the true teachings by their crude doctrine ofresurrection of _the body_. 

These people could not understand how a man could live without hisphysical body, and to them future life meant a resurrection of theirdead bodies which would again become alive. To them the dead bodieswould remain dead, until the Great Day, when they would be made aliveagain. There is no teaching among these people regarding the soulwhich passes out of the body and lives again on higher planes. No, nothing of this kind was known to these people--they were incapable ofsuch high ideas and ideals--they were materialists and were wedded totheir beloved animal bodies, and believed that their dead bodies wouldin some miraculous way be made alive again at some time in the future, when they would again live on earth. 

In view of modern knowledge regarding the nature of matter, and thefact that what is one person's body to-day, may be a part of another'sto-morrow--that matter is constantly being converted andreconverted--that the universal material is used to form bodies ofanimals, plants, men, or else dwell in chemical gases, or combinationsin inorganic things--in view of these accepted truths the"resurrection of the body" seems a pitiful invention of the minds of aprimitive and ignorant people, and not a high spiritual teaching. Infact, there may be many of you who would doubt that the Christians ofthat day so taught, were it not for the undisputed historical records, and the remnant of the doctrine itself embalmed in the "Apostle'sCreed, " in the passage _"I believe in the resurrection of the body_"which is read in the Churches daily, but which doctrine is scarcelyever taught in these days, and is believed in by but fewChristians--in fact, is ignored or even denied by the majority. 

Dr. James Beattie has written, "Though mankind have at all times had apersuasion of the immortality of the soul, the resurrection of thebody was a doctrine peculiar to early Christianity. " S. T. Coleridgehas written, "Some of the most influential of the early Christianwriters were materialists, holding the soul to be material--corporeal. It appears that in those days some few held the soul to beincorporeal, according to the views of Plato and others, but that theorthodox Christian divines looked upon this as an impious, unscriptural opinion. Justin Martyr argued against the Platonic natureof the soul. And even some latter-day writers have not hesitated toexpress their views on the subject, agreeing with the earlier orthodoxbrethren. For instance, Dr. R. S. Candlish has said, "You live again in the body, --in the very body, as to all essential properties, and to all practical intents and purposes, in which you live now. _I am not to live as a ghost, a spectre, a spirit, I am to live then as I live now, in the body_. "

The reason that the early Church laid so much stress on this doctrineof the Resurrection of the Body, was because an inner sect, theGnostics, held to the contrary, and the partisan spirit of themajority swung them to the other extreme, until they utterly deniedany other idea, and insisted upon the resurrection and re-vitalizingof the physical body. But, in spite of the official fostering of thiscrude theory, it gradually sank into actual insignificance, althoughits shadow still persists in creed and word. Its spirit has retreatedand passed away before the advancing idea of the Immortality of theSoul which returned again and again to Christianity until it won thevictory. And as Prof. Nathaniel Schmidt has said, in his article onthe subject in a leading encyclopaedia, ". .. The doctrine of thenatural immortality of the human soul became so important a part ofChristian thought that the resurrection naturally lost its vitalsignificance, and it has practically held no place in the greatsystems of philosophy elaborated by the Christian thinkers in moderntimes. " And, yet, the Church continues to repeat the now meaninglesswords, "I believe in the Resurrection of the Body. " And whilepractically no one now believes it, still the recital of the words, and the statement of one's belief in them, forms a necessary requisitefor admission into the Christian Church to-day. Such is the persistenthold of dead forms, and thoughts, upon living people. 

And, so you can readily see from what has been said, why the earlyChristians, about the close of the first century A. D. , attached somuch importance to _the physical conception and birth_ of Jesus. Tothem the physical body of Jesus was Jesus Himself. The rest followsnaturally, including the Virgin Birth and the Physical Resurrection. We trust that you now understand this part of the subject. 

We have heard devout Christians shocked at the idea that Jesus wasborn of a human father and mother, in the natural way of the race. They seemed to think that it savored of impurity. Such a notion is theresult of a perverted idea of the sacredness of natural functions--aseeing of impurity--where all is pure. What a perversion, thisregarding the sacredness of human Fatherhood, and Motherhood, asimpure! The man of true spirituality sees in the Divine Trinity ofFather, Mother and Child, something most pure and sacred--somethingthat brings man very close indeed to God. Is the beautiful babe, heldclose in its mother's fond embrace, a symbol and type of impurity? Isthe watchful care and love of the Father of the babe, an impure resultof an impure cause? Does not one's own heart tell him the contrary?Look at the well known picture of the Journey to Egypt, with Marycarrying the babe, and both guarded and protected by the husband andfather--Joseph--is this not a beautiful symbol of the sacredness ofParenthood? We trust that the majority of those who read these pageshave advanced spiritually beyond the point where The Family is a thingof impure suggestion and relationship. 

And, now, what are the Occult Teachings--the Secret Doctrine--regardingthe Real Virgin Birth of Jesus? Just this: that the Spirit of Jesuswas fresh from the bosom of the Absolute--Spirit of SPIRIT--a VirginBirth of Spirit. His Spirit had not traveled the weary upward path ofReincarnation and repeated Rebirth, but was Virgin Spirit fresh fromthe SPIRIT--a very Son of the Father--begotten not created. This VirginSpirit was incarnated in His body, and there began the life of Man, notfully aware of His own nature, but gradually awakening into knowledgejust as does every human soul, until at last the true nature of HisBeing burst upon him, and he saw that he indeed was God incarnate. Inhis short life of thirty-three years--thirty years of preparation, andthree years of ministry, Jesus typified and symbolized the Life of theRace. Just as he awakened into a perception of his Divine Nature, soshall the race awaken in time. Every act in the Life of Jesus typifiedand symbolized the life of every individual soul, and of the race. Weall have our Garden of Gethsemane--each is Crucified, and Ascends toHigher Planes. This is the Occult Doctrine of the Virgin Birth ofChrist. Is it not a worthy one--is it not at least a higher conceptionof the human mind, than the physical Virgin Birth legend?

As we proceed with our lessons, we shall bring out the details of theOccult Teachings concerning the Divine Nature of Christ--the Spiritwithin the Human Form. And, in these references and instruction, youwill see even more clearly that nature of the Spiritual Virgin Birthof Jesus. 

The original Christians were instructed in the Truth concerning theVirgin Birth, that is, those who were sufficiently intelligent tograsp it. But after the great Teachers passed away, and theirsuccessors became overzealous in their desire to convert the outsidepeoples, the influx of the latter gradually overcame the originalteachings, and the physical Virgin Birth and the Resurrection of theBody, became Doctrines and Articles of Faith, held of vital importanceby the new orthodox leaders. It has taken centuries of mentalstruggle, and spiritual unfoldment to bring the Light of the Truth tobear upon this dark corner of the Faith, but the work is now fairlyunder way, and the great minds in the Church, as well as those out ofthe Church, are beginning to lay the old legend aside as a worn outrelic of primitive days when the cloud of Ignorance overshadowed theLight of Truth. 

In concluding this lesson, let us glance once more at the words of theeminent divine, Dr. Campbell, in his _New Theology_, in which hestates:

 "But why hesitate about the question? The greatness of Jesus and the value of his revelation to mankind are in no way either assisted or diminished by the manner of his entry into the world. Every birth is just as wonderful as a virgin birth could possibly be, and just as much a direct act of God. A supernatural conception bears no relation whatever to the moral and spiritual worth of the person who is supposed to enter the world in this abnormal way. .. . Those who insist on the doctrine will find themselves in danger of proving too much, for pressed to its logical conclusion, it removes Jesus altogether from the category of humanity in any real sense. "

Let us trust that these Higher Critics may become informed upon thetruths of the Occult Teachings, which supply the Missing Key, andafford the Reconciliation, and which show how and why Jesus is, in alland very truth, THE SON OF GOD, begotten and not created, of onesubstance from the Father--a particle of Purest Spirit fresh from theOcean of Spirit, and free from the Karma of past Incarnations--how Hewas human and yet more than human. 

In our next lesson we shall take up the narrative of the secret lifeof Jesus from the time of his appearance, as a child at the Temple, among the Elders, until when at the age of thirty years he appeared atthe scene of the ministry of John the Baptist, and began his own briefministry of three years which was closed by the Crucifixion andAscension. This is a phase of the subject of intense interest, andstartling nature, because of the lack of knowledge of the occulttraditions on the part of the general public. 

THE THIRD LESSON. 

THE MYSTIC YOUTH OF JESUS. 

In our last lesson we promised to tell you the esoteric story of theyouth of Jesus. And there is such a story to tell, although thechurches know little or nothing about it. The churches have nothingbut the husks that have always been the property of the masses. Thereal kernels of truth have been possessed by but the few elect ones. The legends of the mystic brotherhoods and occult orders havepreserved the story intact, and you shall now be given the essence ofthe mystic legends and traditions. 

At the end of our first lesson we left Joseph, Mary and the infantJesus in Egypt, the land to which they had flown to escape the wrathof the tyrant Herod. They dwelt in Egypt for a few years, until thedeath of Herod. Then Joseph retraced his steps, and returned towardhis own country, bringing with him his wife and the babe. For somereasons unknown to those familiar with the legends and traditions, Joseph decided not to locate in Judea, but instead, bent his waytoward the coast and returned to Nazareth where Mary and he hadoriginally met and become betrothed. And, so, in Nazareth, the humblelittle mountain town the boyhood days of Jesus were spent, thegrinding poverty of the family being relieved (according to the occultlegends) by the yearly presents of gold from the hands of disguisedmessengers of the Magi. 

The traditions relate that Jesus began His study of the Hebrew Lawwhen He was but five years of age. It is related that He displayed anunusual ability and talent in the direction of mastering not only thetext, but also the spirit of the Hebrew Scripture, and far outstrippedHis fellow students. It is also related that He displayed an earlyimpatience at the dreary formalism of His Hebrew teachers, and adisposition to go right to the heart of the text before Him, that Hemight discern the spirit animating it. So much was this the case thatHe frequently brought down upon His head the censure of Hisinstructors who overlooked the spirit of the teachings in theirdevotion to the forms and words. 

Nazareth was an old-fashioned place and it and its inhabitants weremade the target for the jests and witticisms of the people of Judea. The word "Nazarene" was synonymous with "lout"; "boor"; "peasant";etc. , to the residents of the more fashionable regions. The veryremoteness of the town served to separate it in spirit from the restof the country. But this very remoteness played an important part inthe early life of Jesus. Nazareth, by reason of its peculiar location, was on the line of several caravan routes. Travelers from many landstraveled through the town, and rested there overnight, or sometimesfor several days. Travelers from Samaria, Jerusalem, Damascus, Greece, Rome, Arabia, Syria, Persia, Phoenicia, and other lands mingled withthe Nazarenes. And the traditions relate that Jesus, the child, wouldsteal away and talk with such of these travelers as were versed inoccult and mystic lore, and would imbibe from their varied founts oflearning, until He was as thoroughly informed on these subjects asmany a mystic of middle age. The traditions have it that the boy wouldoften delight and astonish these traveling occultists with Hiswonderful insight into their secret doctrines and knowledge. And it isalso told that some of the wisest of these, seeing the nature of thechild, would overstay their allotted time of sojourn, that they mightadd here and there to the various parts of general occult lorepossessed by the child. It is also taught that the Magi informed someof these travelers regarding the boy, that they might impart to himsome truth or teaching for which He was ready. 

And so the boy grew in knowledge and wisdom, day by day, year by year, until, finally, there occurred an event in His life, which has sincebeen the subject of greatest interest to all Christians and studentsof the New Testament, but which without the above explanation is notreadily understood. 

The Feast of the Passover occurred in its allotted time of theyear--April--when Jesus was in his thirteenth year. This feast was oneof the most important in the Jewish calendar, and its observance washeld as a most sacred duty by all Hebrews. It was the feast set downfor the remembrance and perpetuation of that most important event inthe history of the Jewish people when the Angel of Death swept overall of Egypt's land smiting the first-born child of every house of thenatives, high and low, but sparing all the houses of the captiveHebrews who marked their door-sills with the sacrificial blood as atoken of their faith. This is no place to give the explanation of thisapparently miraculous event, which students now know to be due tonatural causes. We merely mention it in passing. 

The Law-givers of Israel had appointed the Feast of the Passover as aperpetual symbol of this event so important by the nation, and everyself-respecting Jew felt obligated to take part in the observance andsacrament. Every pious Jew made it a point to perform a pilgrimage toJerusalem at the time of the Feast of the Passover, if he could in anyway manage to do so. 

At the time of the Passover celebration of which we are speaking, Jesus had just entered into His thirteenth year, which age entitledHim, under the ecclesiastical law, to the privilege of sitting withthe adult men of His race at the Passover supper, and also to publiclyjoin with the male congregation in the thanksgiving service in thesynagogues. 

And so, on this year, He accompanied His father and mother toJerusalem and made His _second_ visit to the Holy City. It will beremembered that His _first_ visit there was made when as an infant Hewas carried thither from Bethlehem in His mother's arms in accordancewith the Jewish law, and at which time an aged priest and an oldprophetess had publicly acknowledged the divine nature of the child. 

The father, mother and child--the divine trinity of Humanrelationship--traveled slowly over the highway that led from Nazarethto Jerusalem. The father and mother were concerned with the details ofthe journey, mingled with pious thoughts concerning the sacred feastin which they were to take part. But the boy's mind was far away fromthe things that were occupying his parent's thoughts. He was thinkingover the deep mystic truths which He had so readily absorbed duringthe past few years, and He was looking forward in delightfulanticipation to His expected meeting with the older mystics in thetemples and public places of Jerusalem. 

It must be remembered that underlying the Jewish ecclesiasticalteachings and formalism, which were all that the mass of the peopleknew, there was a great store of Jewish occultism and Mysticism knownto the few elect. The Kaballah or Jewish occult writings were closelystudied by the learned Jews, and this work with other similarteachings were transmitted verbally from teacher to student, andconstituted the Secret Doctrine of the Hebrew religion. And it wastoward the learned teachers of this Secret Doctrine that Jesusdirected His mind and steps, although His parents knew it not. 

Four or five days were consumed in the journey, and at last the HolyCity--Jerusalem--came into full view, the wonderful Temple of Israelshowing plainly above the other buildings. The bands of pilgrims, ofwhich the family of Joseph formed a part, formed into orderly arrayand led by flute-players they solemnly marched into the streets of theHoly City, singing and chanting the Sacred Songs used by the faithfulupon this solemn occasion. And the boy walked with the rest, withbowed head, and eyes that seemed to see things far removed from thescene around them. 

The Passover rites were carried out--the duties were performed--theceremonies were observed. The Passover Feast extended over a fullweek, of which the first two days were the most important, and duringwhich two days the obligatory ceremonies were performed. Each familymade the offering of the sacrificial lamb--each family baked and atethe unleavened bread. The beautiful idea of the Passover haddegenerated into a horrible feast of blood, for it is related thatupon these occasions over a quarter-million of poor innocent lambswere slaughtered and offered up as a sacrifice pleasing to Jehovah, who was supposed to delight in this flood of the blood of innocents. In pursuance of this barbarous idea, the altars and courts of theTemple of the Living God ran red with the life-blood of these poorcreatures, and the hands and garments of the anointed priests ofJehovah were stained like those of butchers, that the vanity of abarbarous conception of Deity might be fed. 

All this for "the Glory of God!" Think of it! And think of the feelingthat must have been aroused in the mystic mind of Jesus at thishorrible sight. How His soul must have been outraged at thisprostitution of the sacred rite! And what would have been His thoughtshad He known that centuries after, a great religion would stand, bearing His name, the followers of which would be carried away withthis same false idea of sacrificial blood, which would be voiced inhymns about "A fountain filled with blood, flowing from Immanuel'sveins, " and about "sinners plunged beneath that bloody flood losingall their guilty stains?" Alas, for the prostitution of sacred truthsand teachings. No wonder that a people so saturated with theabominable ideas of a Deity delighting in this flow of blood shouldhave afterward put to death the greatest man of their race--a Beingwho came to bring them the highest mystic and occult truths. And theirprototypes have survived through the centuries, even unto today, insisting upon this idea of blood sacrifice and death atonement, unworthy of any people except the worshipers of some heathen devil-godin the remote sections of darkest Africa. 

Disgusted and outraged by this barbarous sight, Jesus, the boy, stoleaway from the side of His parents, and sought the remote chambers andcorridors of the Temple where were to be found the great teachers ofthe Law and of the Kaballah, surrounded by their students. Here theboy sat and listened to the teachings and disputations of the teachersand exponents of the doctrines. From one group to another He wandered, and listened, and pondered, and thought. He compared the teachings, and submitted the various ideas to the touchstone of the truth as Hefound it within His own mind. The hours rapidly passed by unnoticed bythe boy, who found Himself amidst such congenial environments for thefirst time. The talks with the travelers of the caravans paled intoinsignificance when compared with these of the great occult teachersof Israel. For be it remembered that it was the custom of the greatteachers of that day to so instruct those who were attracted to theircompany. And Jerusalem being the centre of the culture and learning ofIsrael, the great teachers dwelt there. And so it will be seen thatJesus now found Himself at the very fountain-head of the Hebrew SecretDoctrines, and in the actual presence of the great teachers. 

On the third day, there began a breaking-up of the vast gathering ofthe two million of people who had made the pilgrimage to the HolyCity. Those poorer in purse were the first to leave, after theobligatory rites of the first two days had been performed. And Josephand Mary were among those preparing to retrace their steps to theirdistant homes. Their friends and neighbors gathered together, and thepreparations for the return were completed. But at the last moment, the parents discovered that the boy, Jesus, was missing. They werealarmed, but friends told them that their boy had been seen in thecompany of kinsmen and neighbors traveling along the same road, whohad preceded them but a few hours. Somewhat reassured, the parentsleft with their company, hoping that they would overtake the boybefore nightfall. But when they reached the first station on thecaravan route--a village called Beroth--and the night descended uponthem, and the boy failed to appear among the neighbors and kinsmen, the parents were sorely distressed. They slept but little that night, and when the first rays of dawn appeared, they parted from thecompany, and retraced their way back to Jerusalem, in search of theboy apparently lost in the great capital amid the hundreds ofthousands of pilgrims. 

Every mother and father will enter into the feelings of Joseph andMary in their frantic return to the city, and in their subsequentsearch for the lost child. They inquired here and there for the boy, but not a trace of him was found. And night came without a ray ofhope. And the next day was likewise barren of results. And the nextday after. For three days the devoted parents searched high and lowfor their beloved child--but no word of encouragement came to them. The boy had seemingly dropped out of sight in the vast crowds andwinding streets. The parents reproached themselves for their lack ofcare and caution. None but a parent can imagine their anguish andterror. 

They visited the many courts of the Temple many times, but no sight orword of the boy rewarded their search. The bloody altars, the showycostumes of the priests; the chants; the readings; seemed like mockeryto them. They wished themselves back in their humble village, withtheir boy by their side. They prayed and besought Jehovah to granttheir hopes and desire, but no answer came. 

Then, on the last day, a strange event occurred. The weary and heartbroken parents wandered once more into the Temple--this time visitingone of the less frequented courts. They saw a crowd gathered--somethingof importance was occurring. Almost instinctively they drew near to thecrowd. And then amidst the unusual silence of the people they heard aboyish voice raised to a pitch adapted to a large circle of hearers, and speaking in the tones of authority. It was the voice of the boy, Jesus!

With eager feet the couple pushed forward, unto the very inner row ofthe circle. And there, wonder of wonders, they saw their child in thecentre of the most celebrated teachers and doctors of the Law in allIsrael. With a rapt expression in his eyes, as if He were gazing uponthings not of this world, the boy Jesus was standing in a position andattitude of authority, and around him were grouped the greatest mindsof the day and land, in respectful attention, while at a furtherdistance stood the great circle of the common people. 

When one remembers the Jewish racial trait of reverence for age, andthe consequent submission of Youth, one will better understand theunusual spectacle that burst upon the gaze of Joseph and Mary. A mereboy--a child--daring to even speak boldly in the presence of the agedteachers was unheard of, and the thought of such a one actuallypresuming to dispute, argue and teach, in such an assembly, was likeunto a miracle. And such it was!

The boy spoke with the air and in the tones of a Master. He met themost subtle arguments and objections of the Elders with the power ofthe keenest intellect and spiritual insight. He brushed aside thesophistries with a contemptuous phrase, and brought back the argumentto the vital point. 

The crowd gathered in greater volume, the gray heads and beards grewmore and more respectful. It was evident to all that a Master hadarisen in Israel in the form of a boy of thirteen. The MASTER wasapparent in tone, gesture, and thought. The Mystic had found his firstaudience, and his congregation was composed of the leading thinkersand teachers of the land. The insight of the Magi was verified!

Then in a momentary pause in the argument, the stifled cry of a womanwas heard--the voice of the Mother. The crowd turned impatient, reproachful glances upon Mary, who had been unable to restrain heremotion. But the boy, looking sadly but affectionately at his lostparents, gave her a reassuring glance, which at the same time bade herremain still until he had finished his discourse. And the parentsobeyed the newly awakened will of their child. 

The teaching ended, the boy stepped from his position with the air ofone of the Elders, and rejoined his parents, who passed as rapidly aspossible from the wondering crowd. Then his mother reproached him, telling him of their distress and wearisome search. The boy listenedcalmly and patiently until she had finished. Then he asked, with hisnewly acquired air of authority, "Why sought ye me?" And when theyanswered him in the customary manner of parents, the boy took on stilla greater air of authority, and in tones that though kindly, were fullof power, he replied, "Knew ye not, that I must be in my Father'sHouse? I must be about the things of my Father. " And the parents, feeling themselves in the presence of the Mystery that had ever beenabout the child, followed Him silently from the Temple grounds. 

And here closes the New Testament story of the boy Jesus at the age ofthirteen, which story is not resumed until His appearance at the placeof the preaching of John the Baptist, _over seventeen years later_, when the boy had reached the age of a man of thirty years. When andhow did he spend those seventeen years? The New Testament is totallysilent on this score. Can anyone who has read the above imagine thatJesus spent these years as a growing youth and young man, working atHis father's carpenter bench in the village of Nazareth? Would not theMaster, having found his strength and power, have insisted upondeveloping the same? Could the Divine Genius once self-recognized becontent to be obscured amid material pursuits? The New Testament issilent, but the Occult Traditions and Mystic Legends tell us the storyof the missing seventeen years, and these we shall now give to you. 

 * * * * *

The legends and traditions of the mystic and occult organizations andbrotherhoods tell us that after the occurrence of Jesus and the Eldersin the Temple, and his recovery by his parents, the latter wereapproached by members of the secret organization to which the Magibelonged, who pointed out to the parents the injustice of the plan ofkeeping the lad at the carpenter's bench when He had shown evidencesof such a marvelous spiritual development and such a wonderfulintellectual grasp of weighty subjects. It is told that after a longand serious consideration of the matter the parents finally consentedto the plan advanced by the Magi, and allowed them to take the ladwith them into their own land and retreats that He might there receivethe instructions for which His soul craved, and for which His mind wasfitted. 

It is true that the New Testament does not corroborate these occultlegends, but it is likewise true that it says nothing to the contrary. It is silent regarding this important period of between seventeen andeighteen years. It is to be remembered that when He appeared upon thescene of John's ministration, the latter did not recognize Him, whereas had Jesus remained about His home, John, his cousin, wouldhave been acquainted with his features and personal appearance. 

The occult teachings inform us that the seventeen or eighteen years ofJesus' life regarding which the Gospels are silent, were filled withtravels in far and distant lands, where the youth and young man wasinstructed in the occult lore and wisdom of the different schools. Itis taught that He was taken into India, and Egypt, and Persia, andother far regions, living for several years at each important center, and being initiated into the various brotherhoods, orders, and bodieshaving their headquarters there. Some of the Egyptians' orders havetraditions of a young Master who sojourned among them, and such islikewise the case in Persia and in India. Even among the lamasarieshidden in Thibet and in the Himalayan Mountains are to be foundlegends and stories regarding the marvelous young Master who oncevisited there and absorbed their wisdom and secret knowledge. 

More than this, there are traditions among the Brahmans, Buddhists andZoroastrians, telling of a strange young teacher who appeared amongthem, who taught marvelous truths and who aroused great oppositionamong the priests of the various religions of India and Persia, owingto his preaching against priestcraft and formalism, and also by hisbitter opposition to all forms of caste distinctions and restrictions. And this, too, is in accord with the occult legends which teach thatfrom about the age of twenty-one until the age of nearly thirty yearsJesus pursued a ministry among the people of India and Persia andneighboring countries, returning at last to his native land where Heconducted a ministry extending over the last three years of His life. 

The occult legends inform us that He aroused great interest among thepeople of each land visited by Him, and that He also aroused the mostbitter opposition among the priests, for He always opposed formalismand priestcraft, and sought to lead the people back to the Spirit ofthe Truth, and away from the ceremonies and forms which have alwaysserved to dim and becloud the Light of the Spirit. He taught alwaysthe Fatherhood of God and the Brotherhood of Man. He sought to bringthe great Occult Truths down to the comprehension of the masses ofpeople who had lost the Spirit of the Truth in their observance ofoutward forms and pretentious ceremonies. 

It is related that in India He brought down upon His head the wrath ofthe Brahmin upholders of the caste distinctions, that curse of India. He dwelt in the huts of the Sudras, the lowest of all of the Hinducastes, and was therefore regarded as a pariah by the higher classes. Everywhere He was regarded as a firebrand and a disturber ofestablished social order by the priests and high-caste people. He wasan agitator, a rebel, a religious renegade, a socialist, a dangerousman, an "undesirable citizen, " to those in authority in those lands. 

But the seeds of His wisdom were sown right and left, and in the Hindureligions of today, and in the teachings of other Oriental countries, may be found traces of Truth, the resemblance of which to the recordedteachings of Jesus, show that they came from the same source, and havesorely disturbed the Christian missionaries that have since visitedthese lands. 

And so, slowly and patiently, Jesus wended his way homeward towardIsrael, where He was to complete His ministry by three years' workamong His own race, and where He was to again raise up against Himselfthe opposition of the priests and the upper classes which wouldfinally result in His death. He was a rebel against the establishedorder of things, and He met the fate reserved for those who live aheadof their time. 

And, as from the first days of His ministry to His last, so it istoday, the real teachings of the Man of Sorrows reach more readily theheart of the plain people, while they are reviled and combatted bythose in ecclesiastical and temporal authority, even though thesepeople claim allegiance to Him and wear His livery. He was ever thefriend of the poor and oppressed, and hated by those in authority. 

And so, you see the Occult teachings show Jesus to have been aworld-wide teacher, instead of a mere Jewish prophet. The world washis audience, and all races His hearers. 

He planted His seeds of Truth in the bosom of many religions insteadof but one, and these seeds are beginning to bear their best fruiteven now at this late day, when the truth of the Fatherhood of God andthe Brotherhood of Man is beginning to be felt by all nations alike, and is growing strong enough to break down the old which have dividedbrother from brother, and creed from creed. Christianity--trueChristianity--is not a mere creed, but a great human and divine Truththat will rise above all petty distinctions of race and creed and willat last shine on all men alike, gathering them into one fold ofUniversal Brotherhood. 

May the Great Day be hastened!

 * * * * *

And so we leave Jesus, wending his way slowly homeward toward Judea, the land of His father and the place of His birth. Dropping a wordhere--planting a seed there--onward He pursued His way. Visiting thismystic brotherhood, and resting a while in another occult retreat, Heslowly retraced the journey of His youth. But while His outwardjourney was that of a student traveling forth to complete Hiseducation, He returned as a Master and Teacher, bearing and sowing theseeds of a great Truth, which was to grow and bring forth great fruit, and which, in time, would spread over all the world in its primitivepurity, notwithstanding its betrayal and corruption at the hands ofthose in whose keeping He left it when he passed away from the sceneof His labors. 

Jesus came as a World Prophet, not as a mere Jewish holy-man, andstill less as a Hebrew Messiah destined to sit upon the throne of Hisfather David. And He left His mark upon all of the great peoples ofearth by His journey among them. Throughout Persia are found manytraditions of Issa, the young Master who appeared in that landcenturies ago, and who taught the Fatherhood of God and theBrotherhood of Man. Among the Hindus are found strange traditions ofJesoph or Josa, a young ascetic, who passed through the Hind longsince, denouncing the established laws of caste, and consorting withthe common people, who, as in Israel, "heard him gladly. " Even inChina are found similar tales of the young religious firebrand, preaching ever the Brotherhood of Man--ever known as the Friend of thePoor. On and on He went, sowing the seeds of human freedom and thecasting off of the yoke of ecclesiastical tyranny and formalism, whichseeds are springing unto growth even at this late day. Yea, the Spiritof His real teachings are even now bearing fruit in the hearts of men, and though nearly two thousand years have passed by the "soul" of Hissocial teachings still "goes marching on" round and round the world. 

THE FOURTH LESSON. 

THE BEGINNING OF THE MINISTRY. 

When Jesus reached his native land, after the years of travel inIndia, Persia and Egypt, he is believed by the occultists to havespent at least one year among the various lodges and retreats of theEssenes. By reference to the first lesson of this series you will seewho and what was this great mystic organization--the EssenicBrotherhood. While resting and studying in their retreats Hisattention was diverted to the work of Johannen--John the Baptist--andHe saw there an opening wedge for the great work that He felt calledupon to do among His own people. Dreams of converting His ownrace--the Jews--to His conception of Truth and Life, crept over Him, and he determined to make this work His great life task. 

The feeling of race is hard to overcome and eradicate, and Jesus feltthat, after all, here He was at last, at home, among His own people, and the ties of blood and race reasserted themselves. He put aside Hisprevious thoughts of a world-wandering life, and decided to plant thestandard of the Truth in Israel, so that from the capital of theChosen People the Light of the Spirit might shine forth to all theworld. It was Jesus the man--Jesus the Jew--that made this choice. From the broader, higher point of view He had no race; no country; nopeople;--but His man nature was too strong, and in yielding to it hesowed the seeds for His final undoing. 

Had he merely passed through Judea as a traveling missionary, as haddone many others before Him, he would have escaped the punishment ofthe government. Although He would have aroused the hatred andopposition of the priests, He would have not laid Himself open to thecharge of wishing to become the King of the Jews, or the JewishMessiah, come to resume the throne of David, His forefather. But itavails us nought to indulge in speculations of this kind, for whoknows what part Destiny or Fate plays in the Great Universal plan--whoknows where Free-Will terminates and Destiny moves the pieces on theboard, that the Great Game of Universal Life be played according tothe plan?

While among the Essenes, as we have said, Jesus first heard of John, and determined to use the ministry of the latter as an opening wedgefor His own great work. He communicated to the Essenic Fathers Hisdetermination to travel to John's field of work later on, and theFathers sent word of this to John. The legends have it that John didnot know who was coming, being merely informed that a great Masterfrom foreign parts would join him later on, and that he, John, shouldprepare the people for his coming. 

And John followed these instructions from his superiors in the EssenicBrotherhood to the letter, as you will see by reference to our firstlesson, and to the New Testament. He preached repentance;righteousness; the Essenic rite of Baptism; and above all the Comingof the Master. He bade his hearers repent--"repent ye! for the Kingdomof Heaven is at hand"!--"repent ye! for the Master cometh!" cried hein forceful tones. 

And when his people gathered around him and asked whether he, John, were not indeed the Master, he answered them, saying, "Nay, I am notHe whom thou seekest. After me there cometh one whose sandals I am notworthy to unloose. I baptize thee with water, but He shall baptizethee with the Fire of the Spirit that is within Him!" It was ever andalways this exhortation toward fitness for the coming of the Master. John was a true Mystic, who sank his personality in the Work he wascalled on to do, and who was proud to be but the Forerunner of theMaster, of whose coming he had been informed by the Brotherhood. 

And, as we have told you in the first lesson, one day there camebefore him, a young man, of a dignified, calm appearance, gazing uponhim with the expressive eyes of the true Mystic. The stranger asked tobe baptized, but John, having perceived the occult rank of thestranger by means of the signs and symbols of the Brotherhood, rebelled at the Master receiving baptism at the hands of himself, onefar below the occult rank of the stranger. But Jesus, the stranger, said to John, "Suffer it to be, " and stepped into the water to receivethe mystic rite again, as a token to the people that He had come asone of them. 

And then occurred that strange event, with which you are familiar, when a dove descended as if from Heaven and rested over the head ofthe stranger, and a soft voice, even as the sighing of the windthrough the trees, was heard, whispering, "This is my beloved son, inwhom I am well pleased. " And then the stranger, evidently awed by thestrange message from the Beyond, passed away from the multitude, andbent his way toward the wilderness, as if in need of a retreat inwhich he could meditate over the events of the day, and regarding thework which He could now dimly see stretching its way before Him. 

The average student of the New Testament passes over the event ofJesus in the Wilderness, with little or no emotion, regarding it as amere incident in His early career. Not so with the mystic oroccultist, who knows, from the teachings of his order, that in theWilderness Jesus was subjected to a severe occult test, designed todevelop His power, and test His endurance. In fact, as every advancedmember of any of the great occult orders knows, the occult degreeknown as "The Ordeal of the Wilderness" is based upon this mysticexperience of Jesus, and is intended to symbolize the tests to whichHe was subjected. Let us consider this event so fraught with meaningand importance to all true occultists. 

The Wilderness toward which Jesus diverted His steps, lay afar offfrom the river in which the rites of Baptism had been performed. Leaving behind him the fertile banks, and acres, of cultivated land, He approached the terrible Wilderness which even the natives of thatpart of the country regarded with superstitious horror. It was one ofthe weirdest and dreariest spots in even that weird and dreary portionof the country. The Jews called it "The Abode of Horror"; "TheDesolate Place of Terror"; "The Appalling Region"; and other namessuggestive of the superstitious dread which it inspired in theirhearts. The Mystery of the Desert Places hung heavy over this place, and none but the stoutest hearts ventured within its precincts. Thoughakin to the desert, the place abounded in dreary and forbidding hills, crags, ridges and canyons. Those of our readers who have ever traveledacross the American continent and have seen some of the desolateplaces of the American Desert, and who have read of the terrors ofDeath Valley, or the Alkali Lands, may form an idea of the nature ofthis Wilderness toward which the Master was traveling. 

All normal vegetation gradually disappeared as He pressed further andfurther into this terrible place, until naught remained but thescraggy vegetation peculiar to these waste places--those forms ofplant life that in their struggle for existence had managed to surviveunder such adverse conditions as to give the naturalist the impressionthat the very laws of natural plant life have been defied andovercome. 

Little by little the teeming animal life of the lower landsdisappeared, until at last no signs of such life remained, other thanthe soaring vultures overhead and the occasional serpent and crawlingthings under foot. The silence of the waste places was upon thetraveler, brooding heavily over Him and all around the places uponwhich He set His foot, descending more heavily upon Him each moment ofHis advance. 

Then came a momentary break in the frightful scene. He passed throughthe last inhabited spot in the approach to the heart of theWilderness--the tiny village of Engedi, where were located the ancientlimestone reservoirs of water which supplied the lower regions of theterritory. The few inhabitants of this remote outpost of primitivecivilization gazed in wonder and awe at the lonely figure passing themwith unseeing eyes and with gaze seemingly able to pierce theforbidding hills which loomed up in the distance hiding lonelyrecesses into which the foot of man had never trodden, even theboldest of the desert people being deterred from a visit thereto bythe weird tales of unholy creatures and unhallowed things, which madethese places the scene of their uncanny meetings and diabolicalorgies. 

On, and on, pressed the Master, giving but slight heed to the desolatescene which now showed naught but gloomy hills, dark canyons, and barerocks, relieved only by the occasional bunches of stringy desert grassand weird forms of cacti bristling with the protective spines which istheir armor against their enemies. 

At last the wanderer reached the summit of one of the higherfoot-hills and gazed at the scene spreading itself before Him. Andthat scene was one that would have affrighted the heart of an ordinaryman. Behind Him was the country through which He had passed, whichthough black and discouraging was as a paradise to the country whichlay ahead of Him. There below and behind Him were the caves and rudedwellings of the outlaws and fugitives from justice who had sought thedoubtful advantage of security from the laws of man. And far away inthe distance were the scenes of John the Baptist's ministry, where Hecould see in imagination the multitude discussing the advent of thestrange Master, who had been vouched for by the Voice, but who hadstolen swiftly away from the scene, and had fled the crowds who wouldhave gladly worshipped Him as a Master and have obeyed His slightestcommand. 

Then as the darkness of the succeeding nights fell upon Him, He wouldsleep on some wild mountain cliff, on the edge of some mightyprecipice, the sides of which dropped down a thousand feet or more. But these things disturbed Him not. On and on He pressed at theappearance of each dawn. Without food He boldly moved forward to theHeart of the Hills, where the Spirit guided Him to the scene of somegreat spiritual struggle which he intuitively knew lay before Him. 

The Words of the Voice haunted Him still, though He lacked a fullunderstanding of them, for He had not yet unfolded the utmost recessesof His Spiritual Mind. "This is my Beloved Son, in whom I am wellpleased"--what meant these words? And still, no answer came to thatcry of His soul which sought in vain for a freeing of that riddle. 

And still on and on He pressed, until at last He mounted the steepsides of the barren forbidding mountain of Quarantana, beyond which Hefelt that His struggle was to begin. No food was to be found--He mustfight the battle unaided by the material sustenance that ordinary menfind necessary for life and strength. And still He had not receivedthe answer to the cry of His soul. The rocks beneath His feet--theblue sky above His head--the lofty peaks of Moab and Gilead in thedistance--gave no answer to the fierce insistent desire for the answerto the Riddle of the Voice. The answer must come from Within, and fromHimself only. And in the Heart of the Wilderness He must remain, without food, without shelter, without human companionship, until theAnswer came. And as it was with the Master, so is it with thefollower--all who attain the point of unfoldment at which the Answeris alone possible, must experience that awful feeling of "aloneness"and spiritual hunger, and frightful remoteness from all that the worldvalues, before the Answer comes from Within--from the Holy of Holiesof the Spirit. 

 * * * * *

To realize the nature of the spiritual struggle that awaited Jesus inthe Wilderness--that struggle that would bring Him face to face withHis own soul, we must understand the Jewish longing and expectation ofthe Messiah. The Messianic traditions had taken a strong hold upon theminds of the Jewish people, and it needed but the spark of a strongpersonality to set all Israel into a blaze which would burn fiercelyand destroy the foreign influences which have smothered the nationalspirit. The idea of a Messiah springing from the loins of David, andcoming to take His rightful place as the King of the Jews, wasimbedded in the heart of every Jew worthy of the name. Israel wasoppressed by its conquerors, and made subject to a foreign yoke, butwhen the Messiah would come to deliver Israel, every Jew would ariseto drive out the foreign invaders and conquerors--the yoke of Romewould be thrown off, and Israel would once more take its place amongthe nations of the earth. 

Jesus knew full well the fact of this national hope. It had beeninstalled into His mind from childhood. He had pondered over it oftenduring the time of His wanderings and sojourn in foreign lands. Theoccult legends, however, make no mention of His having ever thought ofHimself as the Messiah until he was about to re-enter His own landafter His years of foreign study and ministry. It is thought that theidea of His being the long expected Messiah was first suggested bysome of the Essenic teachers, when He rested with them for awhilebefore appearing before John the Baptist. It was pointed out to Himthat the marvelous events surrounding His birth indicated that He wasa marked individual destined to play an important part in the historyof the World. Then why was it not reasonable to believe that that rolewas to be that of the Messiah come to sit on the throne of His fatherDavid, and destined to bring Israel from her now obscure position toonce more shine as a bright star in the firmament of nations? Why wasit not reasonable that He was to lead the Chosen People to their own?

Jesus began to ponder over these things. He had absolutely no materialambitions for Himself and all His impulses and inclinations were forthe life of an occult ascetic. But the idea of a redeemed andregenerated Israel was one calculated to fire the blood of any Jew, even though the element of personal ambition might be lacking in him. 

He had always realized that in some way He was different from othermen, and that some great work lay ahead of Him, but He had neverunderstood His own nature, nor the work He was to do. And it is not tobe wondered that the talk among the Essenes caused Him to pondercarefully over the idea expressed by them. And then the wonderfulevent of the dove, and the Voice, upon the occasion of His baptism, seemed almost to verify the idea of the Essenes. Was He indeed thelong-expected Deliverer of Israel? Surely He must find this out--Hemust wring the answer from the inmost recesses of His soul. And so, Hesought refuge in the Wilderness, intuitively feeling that there amidstthe solitude and desolation, He would fight His fight and receive Hisanswer. 

He felt that He had come to a most important phase of His life's work, and the question of "What Am I?" must be settled, once and forall, --then and there. And so He left behind Him the admiring andworshipful crowds of John's following, and sought the solitude of thewaste places of the Wilderness, in which He felt He would come face toface with His own soul, and demand and receive its answer. 

 * * * * *

And up in the inmost recesses of the Heart of the Wilderness, Jesus wrestled in spirit with Himself for many days, withoutfood or nourishment, and without shelter. And the struggle wasterrific--worthy of such a great soul. First the body's insistentneeds were to be fought and mastered. It is related that the climax ofthe physical struggle came one day when the Instinctive Mind, whichattends to the physical functions, made a desperate and final demandupon Him. It cried aloud for bread with all the force of its nature. It tempted Him with the fact that by His own occult powers He was ableto convert the very stones into bread, and it demanded that He workthe miracle for His own physical needs--a practice deemed mostunworthy by all true occultists and mystics. "Turn this stone intobread, and eat" cried the voice of the Tempter. But Jesus resisted thetemptation although He knew that by the power of His concentratedthought He had but first to mentally picture the stone as bread andthen _will_ that it be so materialized. The miraculous power whichafterward turned water into wine, and which was again used to feed themultitude with the loaves and the fishes, was available to Him at thatmoment in order to satisfy the cravings of His body, and to break Hisfast. 

None but the advanced occultist who has known what it was to betempted to use his mysterious powers to satisfy his personal wants, can appreciate the nature of the struggle through which Jesus passed, and from which He emerged victorious. And like the occult Master thatHe was, He summoned His Inner Forces and beat off the Tempter. 

 * * * * *

But a still greater temptation than this arose to try Him to theutmost. He found Himself brought face to face with the idea ofMessiahship, and Kingship of the Jews, of which we spoke. Was He theMessiah? And if so, what must be His course of life and action? Was Hedestined to throw aside the robe and staff of the ascetic, and to donthe royal purple and the sceptre? Was He to forsake the role of thespiritual guide and teacher, and to become the King and Ruler over thepeople of Israel? These were the questions He asked His soul, and forwhich He demanded an answer. 

And the mystic legends tell us that His Spirit answered by showing Himtwo sets of mental pictures, with the assurance that _He could chooseeither, at will, and cause it to become realized_. 

The first picture showed Him true to His spiritual instincts, andloyal to His mission, but which rendered Him indeed the "Man ofSorrows. " He saw himself continuing to sow the seeds of Truth, whichwould, centuries after, spring up, blossom and bear fruit to nourishthe world, but which would now bring down upon His head the hatred andpersecution of those in power and authority. And He saw eachsuccessive step, each showing the approach of the end, until at lastHe saw Himself crowned with thorns and meeting the death of a criminalon the cross, between two base criminals of the lowest classes of men. All this He saw and even His brave heart felt a deadly sickness at theignominious end of it all--the apparent failure of His earthlymission. But it is related that some of the mighty intelligences whichdwell upon the higher planes of existence, gathered around Him, andgave Him words of encouragement and hope and resolve. He found Himselfliterally in the midst of the Heavenly Host, and receiving theinspiration of its presence. 

Then this picture--and the Host of Invisible Helpers--faded away, andthe second picture began to appear before the vision of the lonelydweller of the Wilderness. He saw the picture of Himself descendingthe mountain, and announcing Himself as the Messiah--the King of theJews--who had come to lead His Chosen People to victory anddeliverance. He saw Himself acclaimed as the Promised One of Israel, and the multitude flocking to His banners. He saw Himself at the headof a great conquering army, marching toward Jerusalem. He saw Himselfmaking use of His highly developed occult powers to read the minds ofthe enemy and thus know their every movement and intention, and themeans to overcome them. He saw Himself miraculously arming and feedingHis hosts of battle. He saw Himself smiting the enemy with His occultpowers and forces. He saw the yoke of Rome being cast off, and itsphalanxes fleeing across the borders in terror and disgraceful defeat. He saw Himself mounting the throne of David, His forefather. He sawHimself instituting a reign of the highest type, which would make ofIsrael the leading nation of the world. He saw Israel's sphere ofinfluence extending in all directions, until Persia, Egypt, Greece andeven the once-feared Rome, become tributary nations. He saw Himself inthe triumphant chariot on some great feast day of victory, with Caesarhimself tied to the tail of His chariot--a slave to Israel's King. Hesaw His royal court outrivaling that of Solomon, and becoming thecenter of the world. He saw Jerusalem as the capital of the world, andHe, Jesus of Nazareth, son of David the King, as its Ruler, its hero, its demi-god. The very apotheosis of human success showed in thepicture of Himself and His Beloved Israel in the picture. 

And then the Temple was seen to be the Center of the Religious thoughtof the World. The Religion of the Jews, as modified by His ownadvanced views, would be the religion of all men. And he would be thefavored mouthpiece of the God of Israel. All the dreams of the HebrewFathers would be realized in Him, the Messiah of the New Israel whosecapital would be Jerusalem, the Queen of the World. 

And all this by simply the exercise of his occult powers under thedirection of HIS WILL. It is related that accompanying this secondpicture and attracted by its mighty power, came all the greatthought-waves of the world which had been thought by men of all timeswho thought and acted out the Dreams of Power. These clouds settleddown upon Him like a heavy fog, and their vibrations were almostoverpowering. And also came the hosts of the disembodied souls ofthose who while living had sought or gained power. And each strove tobeat into His brain the Desire of Power. Never in the history of manhave the Powers of Darkness so gathered together for attack upon themind of a mortal man. Would it have been any wonder had even such aman as Jesus succumbed?

But He did not succumb. Rallying His Inner Force to His rescue He beatback the attacking horde, and by an effort of His Will, He swept bothpicture and tempters away into oblivion, crying indignantly "Thoudarest to tempt even me, thy Lord and Master. Get thee behind me thouFiends of Darkness"!

And so the Temptation of the Wilderness failed, and Jesus received Hisanswer from His soul, and He descended the mountains, back to thehaunts of men--back to the scene of His three years' labors andsuffering, and back to His Death. And He knew full well all thatawaited Him there, for had He not seen the First Picture?

Jesus had chosen His career. 

 * * * * *

The Master descended from the mountains and forsook the Wilderness forthe place in which John and his followers were gathered. Resting for atime, and refreshing Himself with food and drink, He gathered togetherHis energies for His great work. 

The followers of John gathered around Him, filled with the idea thatHe was the Messiah come to lead them to victory and triumph. But Hedisappointed them by His calm, simple manner, and His disavowal ofroyal claims. "What seek ye of me?" he asked them, and many, abashed, left His circle and returned to the crowd. But a few humble soulsremained and around these few gathered a few more, until at last alittle band of faithful students was formed--the first band ofChristian disciples. This band was composed almost entirely offishermen and men of similar humble occupations. There was an absenceof people of rank or social position. His people were of the "plainpeople" which have furnished the recruits for every great religion. 

And after a time, Jesus moved away from the place, followed by Hisband of disciples, which drew new members from each place ofgathering. Some stayed but for a short time, while others replaced thefaint hearted ones of little faith. But the band steadily grew, untilit began to attract the attention of the authorities and the public. Jesus constantly disclaimed being the Messiah, but the report thatsuch indeed He was, began to spread and the authorities began thatsystem of spying and watching which followed His footsteps for threeyears, and which finally resulted in His death on the Cross. And thissuspicion was encouraged by the Jewish priesthood which began to hatethe young teacher whose opposition to their tyranny and formalism wasquite marked. 

The band one day came to a small village in Galilee, and Jesus beganHis usual meetings and teaching. Near where they gathered was a houseat which preparations were being made for a wedding feast. The weddingceremony has always been an important occasion among the Jews. Themost elaborate preparations consistent with the size of the purse ofthe girl's parents are indulged in. Relatives from far and near gatherto the feast. Jesus happened to be a distant kinsman of the bride, andaccording to custom He was bidden to the feast. 

The guests began to gather, each depositing his sandals in the outercourt, and entering the guest chamber barefooted, after carefullybathing his feet and ankles after the custom still prevailing inOriental countries. Jesus was accompanied by a few of His faithfulfollowers. His mother, and His several brothers were also among theblood-relations present at the feast. 

His appearance caused much interest and comment among the otherguests. To some He was simply a traveling religious teacher, notuncommon in that land, to others He was an inspired prophet, bringinga wonderful Message to the Jewish people, as He had to the Persians, Egyptians and Hindus; to others he was more than this, and whispers of"He is the Messiah"; "The King of Israel, " etc. , began to circulateamong those present, causing interest, uneasiness or disgust, according to the views of the hearers. But whenever He moved, Heattracted attention by His manner, attitude and expression. All feltthat here indeed was an Individual. Strange stories of His wanderingsin strange lands added additional interest to His presence. 

A feeling that something unusual was about to happen began to creepover the crowd, as is the case often preceding such events. Mary, Hismother, watched her son with longing eyes, for she saw that somestrange change had come over Him, that was beyond her comprehension. 

Toward the end of the feast, it began to be whispered around among thenear relatives that the supply of wine was about exhausted, theattendance having been much greater than had been expected. This, to aJewish family, was akin to a family disgrace, and anxious looks beganto be exchanged among the members of the immediate family. 

Tradition has it that Jesus was besought for aid by His mother andother female kinswoman. Just what they expected Him to do is notclear, but it is probable that they unconsciously recognized Hisgreatness, and accorded Him the place of the natural Head of theFamily, as being the most prominent member. At any rate, they askedHis aid. What arguments they used, or what reasons they urged, we donot know, but whatever they were, they succeeded in winning Him totheir side, and gaining from Him a promise of aid and assistance. Butnot until after He had remonstrated that these things were of noconcern of His--that His powers were not to be trifled away in thismanner. But His love for His mother, and His desire to reward herdevotion and faith in Him, prevailed over the natural disinclinationof the mystic to be a "wonder worker" and to exhibit his occult powersto grace a wedding-feast. He had long since learned the necessary butcomparatively simple occult feat from His old Masters in far offIndia, that land of wonder-working. He knew that even the humblerYogis of that land would smile at the working of such a simplemiracle. And so the matter seemed to Him to be of but slight moment, and not as a prostitution of some of the higher occult powers. Andfeeling thus, He yielded to their requests for aid. 

Then moving toward the court in which were stored a number of greatjars of water, he fixed a keen, burning glance upon them, one by one, passing His hand rapidly over them, in a quick succession, He made theMental Image that precedes all such manifestations of occult power, and then manifesting His power by using His Will in the manner knownto all advanced occultists, He rapidly materialized the elements ofthe wine in the water, within the jars, and lo! the "miracle" had beenwrought. 

A wave of excitement passed over the crowded house. The guests flockedaround the jars to taste of the wine that had been produced by occultpower. The priests frowned their displeasure, and the authoritiessneered and whispered "charlatan"; "fraud"; "shameful imposture"; andother expressions that always follow an occurrence of this kind. 

Jesus turned away, in grief and sorrow. Among the Hindus such a simpleoccult occurrence would have caused but little comment, while hereamong His own people it was considered to be a wonderful miracle bysome, while others regarded it as a trick of a traveling conjurer andcharlatan. 

What manner of people were these to whom He had decided to deliver theMessage of Life? And, sighing deeply, He passed from the house, andreturned to His camp. 

THE FIFTH LESSON. 

THE FOUNDATION OF THE WORK. 

There is but an imperfect record in the Gospels of the first year ofJesus' ministry among the Jews. Theologians have spoken of it as the"Year of Obscurity, " but the Occult traditions speak of it as a mostimportant year of His ministry, for in it He laid firm foundations forHis future work. 

He travelled all over the country, establishing little circles ofdisciples and centres of interest. In cities, towns, villages andhamlets, He left behind Him little bands of faithful students who keptalive the flame of Truth, which steadily kindled the lamps of otherswho were attracted by the light. Always among the humblest He labored, seemingly impressed with the idea that the work must be begun on thelowest rounds of society's ladder. But after a while a few of the morepretentious people began to attend the meetings, often brought thereby curiosity. They came to smile and be amused, but many wereimpressed and remained to pray. The leaven had been well mixed in theloaf of Jewish society and it was beginning to work. 

Once more the season of the Feast of the Passover arrived and foundJesus with His followers in Jerusalem and in the Temple. What memoriesthe scene awakened in His mind. He could see the same scenes in whichHe had participated seventeen years before. Once more He saw thepitiful slaughter of the innocent lambs, and witnessed the flow of thesacrificed blood over the altars and the stones of the floor of thecourts. Once more He saw the senseless mummery of the priestlyceremonies, which seemed more pitiful than ever to His developed mind. He knew that His vision had shown that He was to be slaughtered evenas the sacrificial lambs, and there arose in His mind that comparisonwhich stayed with Him ever after--that picture of Himself as the Lambsacrificed on the Altar of Humanity. As pure as was this figure in Hismind, it seems pitiful that in the centuries to come His followerswould fall into the error (as equally cruel as that of the Hebrews) ofimagining that His death was a sacrifice demanded by a cruel Deity tosatisfy the Divine Wrath which had been kindled by the sight of Man'sshortcomings and sins. The barbarous conception of a wrathful Godwhose anger against His people could be appeased only by the bloodyslaughter of innocent creatures, is fully equalled by the theologicaldogmas that the same Divine Wrath could be, and was, appeased by theblood of Jesus, the Master who had come to deliver the Message ofTruth. Such a conception is worthy of only the most barbarous andprimitive minds. And yet it has been preached and taught forcenturies--in the very name of Jesus Himself--and men have beenpersecuted and put to death because they refused to believe that theSupreme Creator of the Universe could be such a malignant, cruel, revengeful Being, or that the One Mind of All could be flattered andcajoled into forgiveness by the sight of the death of the Man ofSorrows. It seems almost incredible that such a teaching could havearisen from the pure teachings of Jesus, and that such has been Man'sincapacity to grasp the Inner Teachings, that the Church built uponJesus' ministry has adopted and insisted upon the acceptance of suchdogmas. But this baneful cloud of ignorance and barbaric thought isgradually lifting, until even now the intelligent minds in the Churchrefuse to accept or teach the doctrine in its original crudity, theyeither passing it over in silence, or else dressing it in a moreattractive garb. 

Jesus taught no such barbarous things. His conception of Deity was ofthe highest, for He had received the most advanced teachings of theMystics, who had instructed Him in the Mystery of the Immanent God, abiding everywhere and in all things. He had advanced far beyond theconception of Deity which pictured the One as a savage, bloodthirsty, vengeful, hating, tribal deity, ever crying for sacrifices andburnt-offerings, and capable of the meanest of human emotions. He sawthis conception as He saw the conception of other races and peoples, all of which had their tribal or national gods, which loved thatparticular tribe or people, and which hated all other races ornationalities. He saw that back of, and behind, all these barbarousand primitive conceptions of Deity there dwelt an ever calm and sereneBeing, the Creator and Ruler of countless Universes--millions andmillions of worlds--filling all space, and above all of the pettyattributes that had been bestowed upon the petty gods of humancreation. He knew that the God of each nation, of each person in fact, was but a magnified idea of the characteristics of the nation orindividual in question. And he knew that Hebrew conception was noexception to this rule. 

To anyone having grown to an appreciation of the grandeur andgreatness of the idea of an Immanent Universal Being, the dogma of aDeity demanding a blood sacrifice to appease its wrath is too pitifuland degrading to be worth even a moment's serious consideration. Andto such a one the prostitution of the high teachings of Jesus by theintroduction of such a base conception is a source of righteousindignation and earnest protest. The Mystics in the Christian Churchthroughout the centuries have never accepted any such teachings, although the persecution of the church authorities have preventedtheir protests being made openly until of late years. The Mysticsalone have kept alive the Light of the Truth through the Dark Ages ofthe Christian Church. But now has come the dawn of a new day, and theChurch itself is seeing the Light, and the pulpits are beginning toresound with the truth of Mystic Christianity. And in the years tocome the Teachings of Jesus, the Master, will flow pure and clear, once more freed from the corrupting dogmas which so long polluted theFount. 

As Jesus wandered silently through the courts and chambers of theTemple, His indignation was aroused by a sight which seemed to Him toportray more forcibly than aught else the degradation which had fallenupon the Temple by reason of the corruption of the priesthood. Groupedaround the steps and outer courts of the Temple He saw the groups ofbrokers, money-changers and merchants who were doing a thrivingbusiness with the thousands of strangers attending the Feast. Themoney-changers were exchanging the coins of the realm for the inferiorcoins of the outlying regions, charging a large commission for theexchange. The brokers were buying articles, or loaning money on them, from the poor pilgrims, who were sacrificing their personal belongingsfor cash with which they might purchase the animals for the sacrifice. The merchants had droves of cattle, flocks of sheep and cages of doveswithin the sacred precincts of the Temple, which they were selling tothe pilgrims who wished to offer sacrifices. Tradition has it that thecorrupt priesthood profited by the sale of these "privileges" grantedto this horde of traffickers in the Temple precincts. The vilepractice had gradually crept in and established a firm foothold in theTemple, although contrary to the ancient practice. 

To Jesus the horrible scenes of the Temple sacrificial rites seemed tofocus in this final exhibition of greed, materialism and lack ofspirituality. It seemed to be blasphemy and sacrilege of the mostglaring type. And His very soul felt nauseated and outraged by thesight. His fingers twitched, and laying hold of a bundle of knottedcords which had been used by some cattle-driver to urge forward hisherd, He rushed forward upon the horde of traffickers, whirling Hisinstrument of chastisement over the shoulders and backs of theoffenders, driving them out in a frantic rout, upsetting their benchesand paraphernalia, crying in a voice of authority, "Out, ye wretches!This is the House of the Lord, and ye have made it a den of thieves. "The "Meek and lowly Nazarene" became an avenger of the prostitution ofthe Temple. 

The brokers, money-changers and merchants fled before His mightycharge, leaving their scattered money over the floors of the Temple. They dared not return, for Jesus had aroused the wrath of the peopleagainst them, and a cry arose for the old practice of protecting thesacred place against such invasion. But the traffickers sought out theHigh-priests and complained bitterly of this annulment of their"privileges" and "franchises, " for which they had paid so highly. Andthe High-priests, being compelled to refund the price paid for theconcessions, were much wrought up over the matter, and then and thereswore vengeance against the Master who had dared interfere with theirsystem of what the world now calls by the suggestive name of "graft. "And this vengeance and hatred waxed stronger each moment, and was to agreat extent the moving factor in the schemes and intrigues which twoyears later resulted in the frightful scene on Calvary. 

The succeeding months were filled with wanderings up and down theland, spreading the work and making new converts and followers. Jesusdid not take the position of a great preacher at this time, but seemedto be rather a teacher of the few whom He gathered around Him at eachpoint and place. He observed but few ceremonies, that of Baptism beingthe principal one, and which, as we have shown, was an Essenic ritehaving an occult and mystical significance. The students of the NewTestament may read between its leaves the history of the ministry ofJesus at this time, noting the working of the leaven in the mass ofthe Jewish mind. 

About this time Jesus was sorely distressed at the terrible news whichreached Him regarding the fate of his cousin, John the Baptist, whohad been His Forerunner. The Baptist had dared to thrust hispreachings and rebukes into the very precincts of a corrupt court, andhad brought down upon his head the natural consequences of hisrashness. Herod had thrust him into a gloomy dungeon and there wererumors of a worse fate yet in store for him. And that fate soonovertook him. Refusing the chance of life and liberty that waspromised him if he would but break his vows of asceticism and indulgethe passionate desires of a royal princess, --turning away from thebase proposal with the horror of the true mystic, --he met his fatelike a man knowing the Truth, and the head which graced the royalplatter bore upon its face no expression of fear or regret. John hadconquered even in Death. 

Jesus retired once more into the Desert upon the news of John's deathreaching him. Added to His sorrow came the conviction that there was anew work set before Him to do. John's death necessitated a combiningof the work of the Baptist with that of Jesus' own ministry. Thefollowers of the two teachers must be combined into one great body, under the supervision of the Master Himself, aided by the most worthyand capable of His disciples. The tragic death of John played a mostimportant part in the future ministry of the Master, and He sought thesolace and inspiration of the Desert in His consideration of the plansand details of His new work. Students will note that from the time Heemerged from the Desert He threw off the cloak of reserve andretirement and stepped boldly before the people as an ardent preacherto multitudes and an impassioned orator and public speaker. No morethe little circle of appreciative students--the rostrum with the greatcrowds of hearers were His from that time. 

Returning from His work in Samaria and Judea, He once more madeGalilee the scene of His principal work. The new spirit which He nowthrew into His preaching attracted the attention of the public, andenormous crowds attended His meetings. He spoke now with a new air ofauthority, differing greatly from His former mild tones as a teacherof the few. Parables and allegories and other rich Oriental figures ofspeech fell from His lips, and many of the educated classes flocked tohear the wonderful young orator and preacher. He seemed to have anintuitive insight into the minds of His hearers, and His appealsreached their hearts as personal calls to righteousness, rightthinking and right living. From this time on His ministry assumed thecharacter of an active propaganda, instead of the usual quiet missionof the Mystic. 

And here began that remarkable series of wonder workings or "miracles"which He evidently employed to attract the attention of the public andat the same time to perform kindly and worthy acts. Not that He usedthese wonder-workings as a bid for sensational interest orself-glory--the character of Jesus rendered such a courseimpossible--but He knew that nothing would so attract the interest ofan Oriental race as occurrences of this kind, and He hoped to thenawaken in them a real spiritual interest and fervor, which would risefar above the demand for "miracles. " In adopting this course Jesusfollowed the example of the holy men in India, with whose works He waspersonally familiar, owing to His sojourn in that land. 

And, then let us say, that advanced occultists see nothing"supernatural" nor incredible in these "miracles" of Jesus. On thecontrary, they know them to be the result of the application ofcertain well established natural laws, which, while almost unknown tothe masses of people, are still known and occasionally made use of bythe advanced occultists of all lands. Skeptics and unbelievers maysneer at these things, and many faint-faith Christians may wish toapologize or "explain" these wonderful happenings, but the advancedoccultist needs no "explanations" nor apologies. He has more faiththan the church-goer, for he knows of the existence and use of theseoccult powers latent in Man. There is no material effect or phenomenonthat is "supernatural"--the Laws of Nature are in full operation onthe material plane and cannot be overcome. But there are among suchNatural Laws certain phases and principles that are so little known tothe average mind that when they are manifested Nature's Laws seemed tobe transcended, and the result is called "a miracle. " The occulttradition tells us that Jesus was a past-master in the knowledge andapplication of the occult forces of nature, and that even the wondersthat He wrought during His Jewish ministry were but as child's playwhen compared with those that He might have manifested had He seen fitto do so. In fact, it is believed that some of His greatestwonder-workings have never been recorded, for He always impressed uponHis chosen followers the advisability of refraining from laying toomuch stress on these things. The "miracles" recorded in the Gospelswere only those which were most widely known among the people. Thegreater-wonders were deemed too sacred for common gossip. 

When the Master and His followers reached Cana, which, by the way, hadbeen the scene of his first "miracle"--the changing of the water intowine at the wedding feast--one of the most striking of His earliermanifestations of occult power occurred. An influential citizen ofCapernaum, a town a score of miles distant, who met Him and besoughtHis aid and power in the interest of his young son, who lay dying athis home. The man besought Jesus to hasten to Capernaum to heal theyouth ere he die. Jesus smiled kindly upon him and bade him return tohis son, for the youth was even now restored to health and strengthand life. His hearers were astounded at the reply and the doubterssmiled knowingly, foreseeing a defeat for the young Master when thenews of the youth's death should become known. Those of His followerswho were faint of heart and weak of faith felt most uncomfortable andbegan to whisper the "if" of doubt. But Jesus continued His workingwith a calm air of certainty, without further remarks. It was _theseventh hour_ of the day when the words were spoken. 

The father hastened homeward to see whether the Master had succeededor failed. A day or two passed with no word from Capernaum. Thescoffers of the wedding feast repeated their sneers and revilings--theword "charlatan" was again heard passing from lip to lip. Then camenews from the distant village, and upon its arrival the voice of scornwas stilled, and the hearts of the faint again beat freely. The wordcame that when the father had reached his house he was greeted by thehousehold with cries of joy and news that _at the seventh hour_ thefever had abated and the crisis had been passed. 

And yet the "miracle" above recorded was no greater than manyoccultists have performed in all times--no greater than the manysimilar cures that have been performed by the modern healers of themany metaphysical cults. It was simply an application of the subtleforces of nature called into operation by mental concentration. It wasan instance of what in modern phrase is called "absent treatment"along metaphysical lines. In saying this we wish in no way to detractfrom the wonder that Jesus had wrought, but merely to let the studentknow that the power is still possessed by others and is not a"supernatural" thing but the operation of purely natural laws. 

About this time there occurred another event in His life, and amanifestation of His power which is noted in the New Testament andwhich is told in the occult tradition with somewhat more detail. Itoccurred when Jesus visited his home town of Nazareth on the eve ofthe Jewish Sabbath. He rested over night and then the followingmorning betook Himself to the regular services in the local synagogue. He took the seat which He had occupied as a young boy with Joseph. Nodoubt the familiar scene awakened memories of His strange youthfulhistory in His mind. Then, much to His surprise, He heard Himselfcalled to the platform to conduct the service. It must be rememberedthat Jesus was a regular rabbi, or priest, by birth, education andtraining, and was entitled to Conduct the Jewish service. No doubt Histownspeople wished to hear their young townsman address and exhortthem. He took the place of authority in the synagogue and proceeded toread the regular service in the accustomed manner, as prescribed bythe custom and laws of the church. The prayers, chantings and readingssucceeded each other in their regular order. Then came the preachingof the sermon. Taking the sacred roll from its receptacle, He read thetext from Isaiah, "The spirit of the Lord is upon me because He hathanointed me to preach the good tidings, " etc. Then He began hisexposition of the text He had just read. 

But instead of the expected customary words andillustrations--technical theological hair-splitting and drearyplatitudes--He began to preach in a manner unknown to the Nazarenes. His opening sentence broke the silence and greatly startled anddisturbed the congregation. "This day is this Scripture fulfilled inyour ears, " were his opening words. And then He began a statement ofHis conception of His ministry and His Message. Thrusting aside allprecedent and musty authority, He boldly proclaimed that He had cometo establish a new conception of the Truth--a conception that wouldoverturn the priestly policy of formalism and lack of spirituality--aconception that would ignore forms and ceremonies, and cleave close tothe spirit of the Sacred Teachings. And then He began a scathingdenunciation of the lack of spiritual advancement among the Jewishpeople--their materialism and desire for physical enjoyments and theirdrifting away from the highest ideals of the race. He preached themystic doctrine, and insisted that they be applied to the problems ofevery-day life and conduct. He brought down the teachings of theKaballah from the cloudy heights, and set them before the people inplain, practical form. He bade them aspire to great spiritual heights, forsaking the base ideals to which they had clung. He ran counter toevery custom and prejudice of the people before Him, and showed a lackof reverence for all of their petty forms and traditions. He bade themleave the illusions of material life and follow the Light of theSpirit wherever it might lead them. These and many other things toldHe them. 

And then arose a disturbance among the congregation. They began tointerrupt and question Him, and many were the contradictions anddenials hurled at Him from the benches. Some began to sneer at Hispretensions as the Bearer of the Message, and demanded that He work awonder or "miracle" and give them a sign. This demand He flatlyrefused to grant, not deeming the same proper, or in accordance withthe occult custom which always frowned upon wonder-working in responseto such a demand. Then they began to abuse Him and cries of"charlatan" and "fraud" began to resound from the walls of thesynagogue. They reminded Him of His humble birth and condition of Hisparents, and refused to believe that any such person as He had anyright to claim extraordinary powers or privileges. Then came from Hislips the famous saying, "A prophet is not without honor, save in hisown country. "

Then He began a fresh assault upon their prejudices and narrowviews--their pet superstitions and bigotry. He stripped from themtheir garb of hypocrisy and assumed piety, and showed them their nakedsouls in all their ugliness and moral uncleanliness. He poured burninginvective and vitriolic denunciations into their midst, and spared noterms that could properly be applied to them. In a short time thecongregation was beside itself with rage, and the pretended righteousindignation of a flock of hypocrites and formalists who had heardthemselves described in disrespectful terms by one they regarded as anupstart young man from the lower classes of their virtuous community. They felt that they had bestowed a flattering honor upon Him, as amark of consideration for a young townsman upon His return from aforeign and domestic missionary tour. And now to think that He hadthus basely betrayed their courtesy and showed in how little esteem Hereally held them--surely this was beyond human endurance. And then thestorm broke upon Him. 

Leaving their seats in the synagogue, the congregation rushed upon theyoung preacher, and tearing Him from the platform, they pushed Him outof the building. And then the jostling, hustling, pushing crowdcarried Him before them along the village streets and out into thesuburbs. He resisted not, deeming it unworthy to struggle with them. At last, however, He was compelled to defend Himself. He perceivedthat it was the intention of the mob to push Him over a precipice thathad been formed on the side of a hill just beyond the town limits. Hewaited patiently until they had urged Him to the very brink of thedecline, and until it needed but one strong push to press Him over itsedge and into the gorge below. And then He exerted His occult forcesin a proper self-defense. Not a blow struck He--not a man did He smitewith the wondrous occult power at His command, which would haveparalyzed their muscles or even have stretched them lifeless at Hisfeet. No, he controlled Himself with a firm hand, and _merely bentupon them a look_. But such a look!

A glance in which was concentrated the mighty Will developed by mysticknowledge and occult practice. It was the Gaze of the Occult Master, the power of which ordinary men may not withstand. And the mob, feeling its mighty force, experienced the sensation of abject fear andterror. Their hair arose, their eyes started from their sockets, theirknees shook under them, and then, with a wild shout of horror theybegan to scatter and fly, making a wide pathway for the Man of Mysterywho now strode through their ranks with that awful gaze which seemedto pierce the veil of mortality and to peer at things ineffable andbeyond human ken. And with His eyes refusing to look again upon thefamiliar scenes of His youth, He departed from Nazareth, forsaking itforever as His home place. Verily, indeed, the Prophet hath no honorin His own land. Those who should have been His staunchest supporterswere the first in His own land to threaten Him with violence. Theattempt of Nazareth was the prophecy of Calvary, and Jesus so knew it. But He had set his feet upon The Path, and drew not back from it. 

Turning His back upon Nazareth, Jesus established a new centre or homein Capernaum, which place remained the nearest approach to home to Himduring the remainder of His Ministry and until His death. Thetraditions have it that His mother came to live also at Capernaum, together with some of His brothers. It is also related that hissisters and brothers, both those remaining at Nazareth and thoseremoving to Capernaum, were sorely vexed with Him at His conduct atthe synagogue, which they deemed not "respectable" nor proper, andthey accordingly looked upon Him as an eccentric relative whosevagaries had brought disrepute upon the family. He was regarded muchin the light of a "black-sheep" and "undesirable relation" by all ofHis family except His mother, who still clung to her belovedfirst-born. The mother made her home with some of the brothers andsisters of Jesus, but He was not made welcome there, but was lookedupon as an outcast and wanderer. He once spoke of this, saying thatwhile the birds and beasts had nests and homes, He, the Son of Man, had nowhere to lay his head. And so He wandered around in His ownland, as He had in foreign countries, an ascetic, living upon the almsof the people who loved Him and listened to His words. And in so doingHe followed the plans and life of the Hindu ascetics, who even untothis day so live, "with yellow-robe and begging bowl, " and "withoutmoney or scrip in their purses. " The Jewish ascetic--for such wasJesus--has His counterparts in the wandering holy-men of India andPersia today. 

But it must be remembered that even in Jesus' time, the spectacle of arabbi living this ascetic life, forsaking the emoluments of Hispriestly rank and deliberately taking up the roll of a poverty-strickenmendicant, was a rare one. It ran contrary to all the thrifty andprudent customs and ideals of the race. It was an importation fromthe Essenes, or from the strange people of far-off lands, and it wasnot relished by the Jewish authorities, or people who preferred thesynagogues and Temple, with their sleek, well-fed priests, with fancyrobes and attractive ceremonies. 

Making His base at Capernaum, Jesus began to form His band ofdisciples with more show of a working organization. To some Hedelegated certain authority, and bade them perform certain dues of theministry. For some reason He selected some of His leading lieutenantsfrom the ranks of the fishermen who plied their vocation along thewaters of that port of the country. The fishers of fish became thefishers of men. Jesus became very popular among the fishingfraternity, and the legends, as well as the New Testament narratives, tell of instances in which He bade His poor fishermen friends (who hadbeen unfortunate in their day's haul) to let down their nets at somepoint indicated by Him, when to their surprise and joy their netswould be filled to overflowing. 

Little acts of kindness bestowed here and there among the humblerclasses tended to have Jesus looked upon and spoken of as a friend ofthe people, but which reputation excited the jealousy of theauthorities who held that such acts could be prompted by none otherthan a selfish motive, and that motive the incitement of the masses torebellion in the interest of Himself as a Messiah. And so, we see Hisvery acts of kindness and compassion served to increase the suspicionand hatred which the authorities, both ecclesiastical and temporal, had always felt toward Him. 

His desire to alleviate the sufferings of the poor and wretched tookHim much among these people and away from the so-called higherclasses. The "plain people" were regarded by Him as the salt of theearth, and they, in turn, regarded Him as their champion and advisor. And especially to the sick did He devote His time and powers. He mademany marvellous cures, a few only of which were recorded in the NewTestament narratives. The occult legends state that these cures wereof daily occurrence and that wherever He went He left behind Him atrail of people healed of all kinds of disorders, and that peopleflocked for miles to be healed of their infirmities. The Gospelsrelate that He cured great numbers of people by the simple process oflaying on of hands (a favorite method of occult healers) "he laid hishands on every one of them and healed them. "

It is related that at Capernaum his attention was directed toward amadman, who suddenly cried out, "I know Thee, Thou Holy One of God, "whereupon Jesus spoke a few authoritative words and cured him of hismalady, by methods that will describe the nature of the man's psychicdisturbance to any advanced student of occultism. Demoniac possessionis not believed in by orthodox Christians of today, but Jesusevidently shared the belief in obsession held by students of Psychismand similar subjects, judging from the words He used in relieving thisman from his malady. We advise our students to read the Gospel recordsin connection with these lessons, in order to follow the subject alongthe old familiar paths, but with the additional light of theinterpretation of Mystic Christianity. 

The growing reputation of Jesus as a healer of the sick soon taxed Hisphysical powers to the utmost. He felt Himself called upon to do thework of a dozen men, and His nature rebelled at the unequal taskimposed upon it. It seemed as if all Capernaum were sick. Her streetswere crowded by seekers after health and strength. At last Heperceived that His work as a Teacher was being submerged in His workas a Healer. And, after a period of prayer and meditation, He putaside from Him the claims of humanity for the healing of physicalills, and turning His back upon the waiting patients at Capernaum, Heonce more started forward on His pilgrimage as a Preacher of theMessage, and thereafter would heal physical ills only occasionally, and, instead, devote the main portion of His time to preaching theTruth to those who were ready to hear it. It was a hard thing for aman with the tender heart of Jesus to leave behind Him the crowd ofpatients at Capernaum, but it was necessary for Him to do so, else Hewould have remained merely an occult healer of physical ailmentsinstead of the Messenger of the Truth whose work it was to kindle inmany places the Flame of the Spirit, that would serve as the trueLight of the World long after the physical bodies of all then livinghad been again resolved to dust. 

And so, leaving behind Him Capernaum and its wailing multitudes, He, followed by His disciples, moved out toward the open country, tospread the glad tidings and to bring to the hearts of many "that peacewhich passeth all understanding. "

THE SIXTH LESSON. 

THE WORK OF ORGANIZATION. 

Leaving Capernaum behind Him, with its crowds of invalids seekinghealing, and fighting off the demands that would have rendered Him aprofessional healer instead of a Teacher and preacher of the Messageof Truth, Jesus passed on to other parts of the land, taking with Himthe band of disciples and faithful followers who now traveled withHim. 

But He did not altogether relinquish His healing work. He merely madeit an incident of His ministry, and did not allow it to interfere withHis preaching and teaching. The Gospel narratives show a number ofremarkable cures made by Him at this time, and the few recorded casesare, of course, merely occasional incidents that stand out in theminds of the people among hundreds of less noticeable cases. 

The cure of the leper is one of such remarkable cases. Leprosy was afoul disease much dreaded by the people of Oriental countries. And theunfortunate person afflicted by it became an outcast and pariah fromwhom all others fled as from an unclean and impure thing. 

There was a leper in the part of the country in which Jesus wastraveling and teaching. He heard of the wonderful gift of healingaccredited to the young preacher, and he determined to get into Hispresence and beg His aid. How the leper managed to get through thecrowds and into the presence of Jesus is not known, but it must haverequired great strategy on his part, for such people were notpermitted to pass in and among crowds of other people. But in some waythe leper contrived to come face to face with Jesus as the latterwalked alone in meditation, away from his followers. 

The loathsome creature raised its repulsive form, the picture of humanmisery and woe, and confronting the Master, demanded from Him theexercise of the Gift of Healing. No doubt of His power was in theleper's mind--his face shone with faith and expectation. Jesus gazedearnestly into the distorted features that shone with the fire of afervent faith such as is rarely seen on the face of man, and touchedwith this testimony to His power and motives, He moved toward theleper, defying the laws of the country, which forbade the same. Notonly this, but He even laid His hands upon the unclean flesh, defyingall the laws of reason in so doing, and fearlessly passed His handover the leper's face, crying aloud, "Be thou clean!"

The leper felt a strange thrill running through his veins and over hisnerves, and every atom of his body seemed to be tingling with apeculiar burning and smarting sensation. Even as he looked he saw thecolor of his flesh changing and taking on the hue of the flesh of thehealthy person. The numbness departed from the affected portion of hisbody, and he could actually feel the thrill and tingle of the lifecurrents that were at work with incredible speed building up newcells, tissue and muscle. And still Jesus held His hands against theflesh of the leper, allowing the life current of highly vitalized_prana_ to pour from His organism into that of the leper, just as astorage battery of great power replenishes and recharges an electricalappliance. And back of it all was the most potent, trained Will of theMaster Occultist directing the work. 

And then He bade the healed man depart and comply with the lawsregarding purification and change of garments, including theappearance before the priests to receive a certificate of cleanliness. And He also bade him that nothing should be said regarding the natureor particulars of the cure. For some good reason He wished to escapethe notoriety or fame that the report of such a wonderful cure wouldbe sure to excite. 

But alas! this was asking too much of human nature, and the healedleper, running with great leaps and bounds, began shouting and cryingaloud the glad tidings of his marvelous cure, that all men might knowwhat a great blessing had come to him. In spite of the injunction laidupon him, he began to sing aloud the praises of the Master who hadmanifested such an unheard-of power over the foul disease that hadheld him in its grasp until a few hours before. With wild gestures andgleaming eyes he told the story again and again, and it was taken upand repeated from person to person, until the whole town andcountryside were familiar with the great news. Imagine such an eventoccurring in a small country town in our own land today, and you willrealize what an excitement must have been occasioned in that homeplace of the leper. 

And then occurred that which Jesus had doubtless seen when Heforbade the leper to repeat the news of the cure. The whole regionbecame excited and immense crowds gathered around Him and Hisdisciples, crying aloud for new wonders and miracles. The curioussensation-seekers were there in full force, crowding out those whom Hewished to reach by His teachings. And more than this, great numbers ofsick and crippled people crowded around Him crying for aid and cure. The scenes of Capernaum were repeated. Even the lepers began flockingin, in defiance of law and custom, and the authorities were besidethemselves with anger and annoyance. Not only the temporal authoritiesand the priests were arrayed against Him, as of old, but now Hemanaged to arouse the opposition of the physicians of those days, whosaw their practice ruined by this man whom they called a charlatan anddeceiver threatening and destroying the health of the people, whosephysical welfare was safe only in their (the physicians') hands andkeeping. 

And so Jesus was compelled to close His ministry at this place andmove on to another village. 

Another case which attracted much attention was that which occurred inGalilee when He was preaching in a house. In the midst of Hisdiscourse both He and His audience were startled by the sight of afigure on a bed being lowered down among the crowd of listeners fromthe roof surrounding the open court in the center of the house. It wasa poor paralyzed man whom friends had contrived to hoist up and thenlower down before Jesus in such a manner as could not escape theattention of the Master. It is related that the piteous appeal of thesufferer, and the faith which had inspired such great energy on thepart of his friends, attracted the interest and sympathy of Jesus, andHe paused in His discourse and made another of those instantaneouscures which are possible only to the most advanced adepts in thescience of spiritual healing. 

Then came the scene of the Wells of Bethesda--a region abounding in"healing waters" to which the sick and afflicted came to regain theirhealth. The crowds of sick were being carried to the springs byfriends or paid attendants, who pushed aside the weaker ones andfought their way to the wells. Jesus walked among the crowds, and atlast His attention was attracted toward a poor fellow who lay upon hiscot away off from the waters. He had no friends to carry him nearer, nor money for paid attendants. And he had not strength enough to crawlthere himself. He filled the air with his moans and cries andbewailings of his unfortunate lot. Jesus walked up to him, and holdinghis attention by a firm look of authority and power, cried to himsuddenly in a voice that demanded obedience, "Take up thy bed andwalk!" The man, startled into obedience, did as directed, and much tohis surprise, and that of the crowd gathered around, found that he wasable to move about freely--a well man. 

This cure also aroused not only the greatest interest but also theantagonism of the ecclesiastical authorities. It appears that the curehad been made on the Sabbath day, and that it was against theecclesiastical law to heal the sick in any way upon that day; and alsothat the patient had performed manual work on the Sabbath in carryinghis bed upon the orders of the Healer. And the good pious folk, urgedon by the priests, began to abuse and condemn the Healer and patient, after the manner of the formal pietists of all lands and times, evenof our own. Clinging to the letter of the law, these people overlookits spirit--bound by the forms, they fail to see the meaning lyingback of all forms and ceremonies. 

Braving the storm that was arising around Him, Jesus boldly walked tothe Temple. He was plunged in a sea of conflicting opinions andvoices. On the one hand was the healed man and those who sympathizedwith him, in earnest argument concerning the righteousness of thedeed. But arrayed against these few were the good folk of the placewho loudly denounced the Sabbath-breaker and demanded His punishment. Were the ancient laws of Moses to be thus defied by this presumptuousNazarene, whose religious ideas were sadly lacking in orthodoxy?Surely not! Punish the upstart! And again Jesus was in actual peril ofbodily hurt, or perhaps even death, owing to the religious bigotry ofthe orthodox people. 

Jesus was ever a foe to the stupid formalism and ignorant fanaticismregarding "holy days, " which is ever a characteristic of certainclasses of mind among people. On the above occasion, as well as uponother occasions, and notably upon the occasion of the Sabbath when Hedirected His hungry disciples to pick corn to satisfy their hunger, Jesus opposed the strict, ironclad law of Sabbath observance. He wasever filled with the idea that the "Sabbath was made for man, and notman for the Sabbath. " There was nothing Puritanical about the Master, and in view of His attitude regarding this matter it is surprising towitness the attitude of some in our own time who, wearing His livery, oppose these teachings of His in theory and practice. 

And so, driven out once more by the intolerance and bigotry of thepublic, Jesus returned again to Galilee, His land of retreat and rest, and the scene of much of His best work. Galilee was filled with Hismany followers and admirers, and He was less in danger of disturbanceand persecution there than in the neighborhood of Jerusalem. Largecongregations attended His ministry there, and His converts werenumbered by the thousand. The village contained many persons healed byHis power, and His name was a household word. 

And upon His return He entered into a new stage of His work. He haddecided to divide His ministry among His twelve most advanceddisciples, as it had now reached proportions beyond His ability topersonally control. And, as was customary to Him upon all greatoccasions, He sought the solitudes for meditation and spiritualstrength before finally investing His twelve Apostles with the highauthority of their mission. He spent the night on one of the hillsnear Capernaum, from which He descended the following morning, weariedin body from want of rest, but strong in soul and spirit. 

Then He gathered the Twelve around Him, and in a secret meetingdivulged to them certain deep truths and secrets, adding certaininstructions regarding healing work, and calling upon them for thehighest allegiance to Him and His work. 

The Gospel narratives have but very little to say regarding Jesus'work in the instruction of the Twelve for their future mission. Andthe average student of the narratives goes on without thinking of themarvelous mental and spiritual development that must have beenmanifested by the Apostles during their transition from humblefishermen, and men of similar vocations, to highly developed teachersof advanced spiritual truths. To the occultist especially thisordinary view seems astounding, for he realizes the many arduous stepsnecessary to be trodden by the feet of the Neophyte before he becomesan Initiate, and the higher steps awaiting the Initiate before he maybecome a Master. And such a one realizes the mighty task that Jesusperformed in developing and unfolding the spiritual natures of such abody of men until they become worthy to be His chosen representativesand teachers. The occult traditions have it that Jesus had pursued asystematic course of instruction of His chosen disciples, bringingthem up rapidly through degree after degree of mystic attainment andoccult knowledge, until finally they were ready for the finishingtouches at His hands. And the occasion that we are now considering wasthe time when the final degrees were imparted to them. 

It must be remembered that the Apostles were endowed with the masteryof the occult forces of nature which enabled them to perform the"miracles" of healing similar to those of Jesus. And it must not besupposed for a moment that an occult Master of so high a degree ofattainment as that reached by Jesus would have allowed His disciplesto use such mighty power without also instructing them fully in thenature of the forces they were using, and of the best methods ofemploying the same. And such knowledge could not be imparted withoutthe fundamental truths of nature being understood by them, whichunderstanding was possible only to those who had grasped the greatBasic Truths of the Science of Being. 

In short, the traditions are that the Twelve Apostles were graduallyinitiated into the great degrees of the Occult Brotherhoods of whichand in which Jesus was a Master. He gathered together a great store ofoccult information and mystic lore, and condensing the same into aplain, practical, simple system, He imparted it fully and thoroughlyto those whom He had elected to be His chief co-workers and Hissuccessors after His death, which He knew full well was not far off. 

These facts must be fully understood by the student of MysticChristianity who wishes to grasp the secret of the early ChristianChurch after the death of Christ. The wonderful headway manifested bythe movement could not have been given by mere followers and believersin the Master. It usually follows that when the great head of anorganization dies the movement disintegrates or loses power unless hehas been able to "communicate his spirit" to some chosen followers. And this Jesus did. And it was only to men who thoroughly grasped thefundamental truths and principles of His teachings that such "spirit"could have been imparted. 

There was an exoteric teaching for the multitude, and an esotericteaching for the Twelve. There are many Scriptural passages which goto show this fact, which was well known to the early Fathers of theChurch. And upon the occasion which we have mentioned the last greatBasic Truths were explained to the Twelve, and from that timehenceforward they were regarded and treated as Masters by Jesus, andnot as mere students, as had been the case before that time. Andarising from that final instruction came the Sermon of the Mount. 

The Sermon of the Mount, that most wonderful and complete of any ofthe public utterances of Jesus, was delivered almost immediately afterthe Choosing of the Twelve Apostles. And it was intended even more forthem than for the multitudes gathered around to hear His preaching. Heknew that the Twelve could interpret it by reason of the InnerTeachings that they had received from Him. And almost forgetting thecongregation gathered around and about Him, He elucidated the Innerteachings for the benefit of the Chosen Few. 

The Sermon of the Mount can be understood only by means of the MasterKey of the Inner Teachings, which opens the door of the mind to anunderstanding of the hard sayings and veiled mystic import of many ofHis precepts. We shall devote considerable space in one of our laterlessons of this series to a consideration of the Inner Meaning of thisgreat sermon and teaching, and therefore shall not go into detailsregarding it in the present lesson, deeming it better to proceed withthe story of the Master's Work. 

A few days after the delivery of the Sermon of the Mount, the Masterleft Capernaum and traveled from town to town visiting His variouscenters of teaching, as was His custom. On the journey Jesus performeda feat of occult power that proved Him to be one of the Highest Adeptsof the Occult Brotherhoods, for to none other would such amanifestation have been possible. Even some of the highest OrientalMasters would have refused to undertake the task that He set beforeHimself to do. 

The company was leisurely proceeding on its way, when nearing a smalltown they met a funeral procession coming in their direction. Precededby the band of women chanting the mournful dirges according to theGalileean custom, the cortege slowly wended its way. The etiquette ofthe land required strangers to join in the mourning when they came incontact with a funeral procession, and the company assumed a mournfuland respectful demeanor, and many joined in the dirge which was beingchanted by the procession. 

But Jesus invaded the privacy of the procession in a manner shockingto those who held closely to the familiar forms and customs. Steppingup to the bier, He stood in front of it and bade the carriers halt andset it down. A murmur of indignation ran through the ranks of themourners, and some strode forward to rebuke the presumptuous strangerwho dared to violate the dignity of the funeral in this way. Butsomething in His face held them back. Then a strange feeling passedover the crowd. Jesus was known to a number of the mourners, and someof those who had witnessed some of His wonder-workings began towhisper that strange things were about to happen, and the ranks werebroken as the people flocked around the Master at the bier. 

The corpse was that of a young man, and his widowed mother stoodbeside the pale figure stretched upon the bier, and spreading her armsin front of it, she seemed to ward off the profaning touch of thestrange man who confronted it. But the stranger looked upon her with alook of transcendent love, and in a voice vibrant with the tenderestfeeling said unto her, "Mother, weep not--cease thy mourning. " Amazed, but impressed, she turned an appealing gaze to Him who had thus biddenher. Her mother love and instinct caught a new expression in His eyes, and her heart bounded with a wonderful hope of something, she knew notwhat. What did the Nazarene mean? Her boy was dead, and even GodHimself never disturbed the slumber of the body from which the spirithad flown. But still what meant that expression--why that leap andthrobbing of her heart?

Then with a gesture of authority the Master caused the crowd to drawback from the bier, until at last there remained only the corpse, themother and Himself in a cleared space in the center. Then a strangeand wonderful scene began. With His gaze fixed upon the face of thecorpse, and in an attitude that indicated a supreme effort of Hiswill, the Master was seen to be making some mighty effort which calledinto play the highest forces at His command. The Apostles, having beeninstructed by Him in Occult power, recognized the nature of themanifestation, and their faces paled, for they knew that He was notonly pouring out His vital force into the body in order to recharge itwith _prana_, but that He was also essaying one of the highest andmost difficult of occult feats--that of summoning back from the AstralPlane the higher vehicles and the Astral Body--the very soul of theyouth--and forcing it once more into its mortal frame, which He hadrecharged with vital energy and strength. They knew that He, by themightiest effort of His will, was reversing the process of death. Andwith a full appreciation of the real nature of the wonder that wasbeing worked before them, their limbs trembled beneath them and theirbreath came from them in gasps. 

Then cried the people, "What saith this man to the corpse?" "Arise, youth! Open thine eyes! Breathe freely! Arise, I say untothee--arise!" Did this stranger dare to defy God's own decree?

The corpse opened its eyes and stared around in wild amaze, the glarenot fully faded away! Its chest heaved in great agonizing gasps as iffighting again for life! Then its arms were lifted up--then its legsbegan to move--now it raised itself upright and began to babblemeaningless words--now the look of recognition came into its eyes, andits arms clasped themselves around the mother's neck, while sob aftersob broke from its lips! The dead lived--the corpse had come to life. 

The people fell back overcome with the awful terror of the sight, andthe funeral procession scattered in all directions, until only thesobbing mother and the youth remained, weeping in their mutual loveand joy, and forgetting even the Master and His followers in theirgreat flood of affection. 

And, leaving them thus, Jesus and His followers passed away on theirpilgrimage. But the fame of the miracle spread from town to town, evenup to the great capital, Jerusalem. And men wondered or doubted, according to their natures, while the temporal and ecclesiasticalauthorities began to again ask themselves and each other whether thisman were not a dangerous person and an enemy to established custom andorder. 

In one of His journeys Jesus found Himself invited to the house of aleading citizen of the town in which He was preaching. This citizenwas one of the class known as Pharisees, whose characteristics were anextreme devotion and adherence to forms and ceremonies and a bigotedinsistence upon the observance of the letter of the law. The Phariseeswere the ultra-orthodox center of an orthodox people. They were thestraight-laced brethren who walked so erect that they leaned backward. They were the people who thanked God that they were not like untoother men. They were the "uncommonly good" members of church andsociety. The very name stands even unto this day as a synonym for"pious sham. "

Just why this Pharisee had invited the Master to dine with him is noteasily understood. It is likely that it was a combination of curiosityand a desire to entrap his guest into statements and admissions thatmight be used against him. At any rate, the invitation was given andaccepted. 

The Master noted that certain little ceremonies usually extended bythe Hebrews to a guest of equal standing were omitted by His host. Hishead was not anointed with the ceremonial oil, as was the custom inhouses of this character when the guest was honored as an equal ordesirable addition to the family gathering. Clearly He was regarded asa curiosity or "freak" rather than as a friend, and had been invitedin such a spirit. But He said nothing, and passed over the slight. Andthe meal passed along smoothly up to a certain point. 

The host and his guests were reclining easily, after the Orientalfashion, discussing various topics, when a woman pressed her way intothe banquet hall. Her dress proclaimed her to be one of the women ofeasy virtue abounding in all Oriental towns. She was clad in showyapparel and her hair fell loosely over her shoulders after the customof the women of her kind in that land. She fixed her eyes upon theMaster and moved slowly toward him, much to the annoyance of the host, who feared a scene, for the Master would most likely administer arebuke to the woman for presuming to intrude upon the presence of Him, a spiritual teacher. 

But the woman still pressed forward toward Him, and at last, bendingdown low, her head touching His feet, she burst into tears. She hadheard the Master preach some time before, and the seeds of Histeaching had taken root and had now blossomed within her heart; andshe had come to acknowledge her allegiance and to render an offeringto Him whom she revered. The coming into His presence was her token ofa spiritual regeneration and a desire to begin a new life. Her tearsflowed over His feet, and she dried them off with her long hair. Thenshe kissed His feet, as a token of her allegiance and worship. 

From her neck hung a chain holding a little box filled with preciousperfumed oil, which she esteemed highly, as did all the people of herrace. The oil was of the nature of attar of roses and was theessential oil extracted from fragrant blossoms. She broke the seal andpoured the fragrant oil over the hands and feet of the Master, whorebuked her not, but who accepted the tribute even from such a source. The host began to indulge in thoughts not flattering to theintelligence of his guest, and a scarcely concealed sneer appeared onhis lips. 

Then Jesus turned to His host and with a smile said to him: "Simon, inthy mind thou thinkest these words: 'If this man be indeed a prophet, would he not know what manner of woman this be who toucheth him, andwould he not rebuke her and drive her from him?'" And the Pharisee wassorely confused, for the Master had read his thought word for word bythe method known to occultists as telepathy. And then in gentleraillery the Master called his host's attention to the fact that thewoman had performed the service which he, the host, had neglected toobserve. Had she not bathed and dried His feet, as the Pharisee wouldhave done had his guest been deemed worthy of honor? Had she notanointed Him with precious oil, as the host would have anointed anhonored guest? Had she not impressed upon even His feet the kiss thatetiquette required the host to impress upon the cheek of the esteemedvisitor to his house? And as for the character of the woman, it hadbeen fully recognized and forgiven. "Much hath been forgiven her, forshe hath loved greatly. " And, turning to the woman, He added, "Go inpeace, for thy sins are forgiven thee. " And the woman departed with anew expression on her face and a firm resolve in her heart, for theMaster had forgiven and blessed her. 

But by this act Jesus brought upon His head the hatred of the Phariseeand his friends. He had dared rebuke the host in his own palace, andhad moreover arrogated to Himself the sacred rite to pronounceremission of sins, a right vested solely in the high-priest of theTemple, upon the performance of certain ceremonies and sacrifices uponthe altar. He had flung defiance at vested ecclesiastical right andfunctions, even in the house of one of the stanchest adherents offormalism and authority--a Pharisee. 

In this incident was shown not only the broadness of Jesus' views andthe universality of His love, as well as His courage in defying thehated formalism, even in the palace of its stanchest advocates, butalso His attitude toward women. The Jews as a race held women in butscant esteem. They were not deemed worthy to sit with the men in thesynagogue. It was deemed unworthy of a man to mention his femalerelations in general company. They were regarded as inferior in everyway to men, and were treated as almost unclean in their most sacrednatural functions. 

Toward fallen women especially Jesus was ever considerate. He sawtheir temptation and the social cruelty of their position. He resented"the double standard" of virtue which allowed a man to commit certainoffenses and still be respected, while the woman who committed thesame offense was damned socially, reviled and treated as a shamefuloutcast. He was ever ready to voice a defense for women of this kind, and seemed to be ever actuated by the sense of injustice in theattitude of men toward them, which finally voiced itself on a notableoccasion when called upon to pass judgment upon the woman taken inadultery: "Let him among ye who is without sin cast the first stone. "No wonder that the outcast woman kissed His feet and poured out theprecious ointment upon Him. He was the Friend to such as she. 

THE SEVENTH LESSON. 

THE BEGINNING OF THE END. 

The ministry of Jesus went on in about the same channels. Wanderinghere and there throughout the country, preaching and teaching in thistown and that village, gathering around Him new followers, Jesuscontinued His work. He adapted Himself to His audience, giving to eachwhat it needed, and not making the mistake of speaking over the headsof the people. He gave the general public the broad general teachingsthat they required, but He reserved the Inner Teachings for the InnerCircle of His followers whom He knew to be fit to receive the same. Inthis He showed a deep knowledge of men, and a strict accordance withthe established custom of the mystics, who never make the mistake ofgiving the higher spiritual mathematics to the students who arelearning the addition, subtraction and division rules of the occult. He cautioned His apostles regarding this point of teaching, even goingso far as warning them positively and strongly against "casting pearlsbefore swine. "

One night He was in a boat crossing the lake of Gennesaret, in companywith some of His fisherman followers. Tired out by the strenuous workof the day, He wrapped Himself up in His robe and fell into a deepsleep, from which He was later awakened by a noise and commotion amongthe crew and passengers. A terrible lake storm had sprung up, and thelittle vessel was tossing and pitching about among the waves in amanner which gave concern to even the experienced fishermen who mannedher. The sails had been torn off, carrying away with them a portion ofthe mast, and the boat refused to respond to her rudder, the steeringgear being rendered useless. The crew became panic-stricken andrushing to Jesus besought Him to save them from death in the storm. "Master! Master! Help ere we perish. The boat is foundering! Save us, Master!"

The Master arose and, using His occult power, caused the winds tocease their tempestuous activity, and the waves to become calm. Hefollowed the Oriental occultists' custom of voicing His commands inwords, not that the words had any virtue in themselves, but becausethey served a vehicle for His concentrated thought and focused willwhich He was using in his manifestation of occult power. With thisknowledge of the process, occultists smile when they read the _naïve_account of the occurrence in the Gospels, where Jesus is described asaddressing and rebuking the rebellious winds and then gently andkindly soothing the waters with words of "Peace, be still!" Thefishermen who witnessed the occurrence, and from whom the reportsthereof spread among the people, not understanding the nature ofoccult manifestations, thought that He was addressing the winds asactual entities, rebuking them and bidding them cease their viciouswork, and soothing the sea in the same manner. 

They did not comprehend the mental processes back of the words, and intheir simplicity thought that He was actually rebuking the wind andsoothing the waters. All occultists know that in "treating" materialconditions the process is rendered much easier and simpler if we willbut think of and "speak to" the condition as if it had intelligenceand actual being, thus more easily directing the forces. 

Obeying the thought and will of the Master, the winds abated theirfury and the waters ceased their troubling. Gradually the boat restedeasily upon the bosom of the lake, and the crew breathed freely oncemore, and then began their work of righting the mast and steeringgear. And they wondered as they worked and asked each other "Whatmanner of man is this, whom even the winds and the waters obey?" AndJesus, looking sadly at them, voiced that cry of the mystic who knowsof the inherent and latent powers of man over material conditions, awaiting the exercise of the Will that may be exercised only inresponse to a great Faith. He answered them, saying, "Oh, ye of littleFaith. What had you to fear?"

To the mystic it seems strange that people are able to read the Gospelaccounts of the above and similar events and yet see no more in themthan a mere recital of miracles wrought by some supernatural power. Tothe reader who has learned the fundamental truths, the New Testamentrecord of the wonder-working of Jesus, even as imperfect as thatrecord is, is full of advanced occult instructions stated so plainlythat it seems as if even the casual reader must recognize it. But no, the old rule is still in force--each reads only that for which he isready--each must bring something to a book, before he may expect totake anything away from it--to him that hath shall be given. Ever thesame old mystic truth, manifest ever and ever, at all times and in allplaces. It is a fundamental law of the mind. 

The journey across the lake was attended by another manifestation ofoccult power which is often passed over by the church teachers withoutcomment, or at least with a labored endeavor to "explain" the evidentmeaning of the narrative. The modern materialistic trend of thoughthas invaded even the churches and has caused the preachers andteachers to endeavor to escape the accusation of "believing inspirits" and similar phenomena of the Astral World. 

When the company reached the coast of Gergesa, on the opposite side ofthe lake, it disembarked and Jesus and His disciples pressed in towardthe coast towns. As they passed among the cliffs lining the shore, they perceived two uncanny wandering figures which, gibbering, followed them along. The two maniacs, for such they were, approachedthe party, and one of them began to address the Master in a strangemanner, beseeching Him to relieve the two of the devils possessingthem. He called aloud, "O Master, thou Son of the Living God, havemercy upon us, and drive away the unclean things that we have allowedto enter into us. "

The Gospels say nothing regarding the cause of this demoniacobsession, and the preachers prefer to pass over it rapidly, or elseto treat it as a delusion of the insane, notwithstanding the directstatement of the New Testament narrative and its sequel or concludingstatement. But the occult traditions have it that these two men werevictims of their dabbling into certain phases of psychic phenomena, i. E. , the "raising up of spirits" by the arts of Black Magic. In otherwords, these men had been experimenting along the lines of JewishNecromancy, or Invocation and Evocation of Disembodied AstralIntelligences by means of Conjuration. They had raised up AstralIntelligences that had then refused to retire to their own plane, butwhich had taken possession of the physical organisms of their invokersand had remained in possession, causing the men to be regarded asmaniacs, which resulted in their becoming outcasts among the caveswith which the cliffs abounded, the same places being also the tombsof the dead. We do not wish to go into details here regarding thismatter, but we wish to give the occult explanation of this littleunderstood "miracle" of Jesus, which, however, is clearly understoodby all occultists. 

Jesus fully understood the nature of the trouble, and began at once todrive out these invading Astral Intelligences by means of his occultpower. In a few moments, a cry was heard from the hills near by, and agreat herd of swine were seen rushing down the hill, and in a momentwere over the precipice and were soon drowned. The Gospel narrative isperfectly plain on this subject--it states that the legions of devilshad passed from the men into the swine and the latter had plunged interror into the water and were drowned. Jesus had distinctly andpositively spoken to the demons, calling them "unclean spirits, " andbidding them "come out" of the men. And all advanced students ofOccultism understand why the pigs were used as intermediateinstruments of the driving back of the Astral Intelligences to theirown plane of life, which reason, however, is not in place or keepingin this work intended for general public reading. 

The maniacs were restored to their normal condition, and thetraditions say that the Master instructed them regarding the evilcourses which they had been pursuing, and bade them desist from theirnefarious practices which had wrought such evil consequences uponthem. 

The church and its preachers, with but few exceptions, have seen fitto ignore the frequent Biblical allusions to "devils, " "demons, " etc. ;their position being practically that the writers of the events ofJesus' ministry (whom they otherwise consider to have been "inspired")must have been superstitious, credulous people believing in "theabsurd demonology of their times. " They ignore the fact that JesusHimself repeatedly spoke to these intelligences, bidding them departfrom the people whom they had been obsessing. Does the church wish tohold that the Master was also an ignorant, credulous peasant, sharingpopular superstitions? It would seem so. We must except the CatholicChurch from this criticism, for its authorities have recognized thetrue state of affairs and have warned its followers against indulgingin the dark practices of Necromancy or Invocation of AstralIntelligences. 

Occult science informs its students of the various planes of life, each of which contains its inhabitants. It teaches that on the AstralPlane there are disembodied entities which should not be transplantedto our plane. And it warns all against the dark practices, so commonin ancient times and in the Middle Ages, of invoking and evoking theseundesirable denizens of that plane. It is to be regretted that some ofthe modern Psychic Researchers ignore these plain warnings, for someof them are laying themselves open to grave consequences by reason oftheir wilful folly. We urge upon our readers to refrain from thisdabbling in the phenomena of the Astral Plane. Some writer has wellcompared "Psychism" to a great machine, in the cog-wheels of whichpersons may become entangled only to be afterward drawn into themachine itself. Keep away from the wheels!

This "miracle" of Jesus aroused great excitement, and it was urgedagainst Him that He was going about the country driving devils intopeople's flocks and herds, causing their destruction. The priestsfomented the popular feeling, and encouraged the distrust, hatred andfear which the orthodox portion of the community was beginning toentertain toward the Master. The seeds of Calvary were being sownamong the people. And their awful fruit was latent in them. Hate andbigotry were the essence of both seed and fruit. 

Jesus returned to Capernaum, and once more the little town was crowdedwith people seeking instruction and crying to be healed. The news ofhis wonderful healing power spread far and near, and people werecarried on litters for many miles in order that they might be touchedby the hands of the Master. 

About this time there came to Him one Jairus, a man of eminence in thecommunity and in the church. Jairus had a little daughter about twelveyears of age, who was taken seriously ill, and who had been given upas incurable by the physicians. 

With his daughter lying at death's door, Jairus hastened to the sceneof the Master's meetings, and, throwing himself at His feet, besoughtHim to heal his beloved child ere she passed beyond the dark portalsof the unknown. The Master, feeling compassion for the father's greatgrief, paused in His teaching and started toward Jairus' home. Hismind charged with the concentration of healing thought, and Hisorganism filled with the vital forces aroused to perform the task, Hefelt some one touch the hem of His garment in search of healing power, and He at once recognized the occurrence, saying, "The power hath beendrawn from me. Who touched my garment?" As they approached the houseof Jairus, the servants came running out with wild cries andlamentations, announcing that the child had died while awaiting thecoming of the Healer. The father broke down at this terrible news, coming at the very moment of his greatest hope. But Jesus bade him tohave faith and still believe. Then, accompanied by three of Hisdisciples--John, Peter and James--He entered the chamber of death. Waving back the weeping family and the neighbors who had gathered, "Stand back, " He cried, "the child is not dead--she but sleepeth. "

An indignant cry went up from the orthodox relatives and friends atthese words of the Master. How dared He so mock the very presence ofthe dead, whom the physicians had left, and over whom the priests hadalready begun the last sacred rites? But, heeding them not, the Masterpassed His hands over the child's head, and took her little cold palmswithin his own. Then began a strange happening. The little chest beganto heave, and the white wan cheeks began to show traces of color. Thenthe arms and hands began to move, and the wasted limbs drew slightlyup. Then, opening her eyes with a wondering look, the child gazed atthe Healer and smiled gently at Him. Then the Master, with a look ofgentle tenderness, withdrew from the room, after ordering thatnourishing food be brought for the child. 

Then began the usual dispute. Some declared that another had beenraised from the dead, while others declared that the child had butbeen in a trance and would have awakened anyway. Had not even theHealer declared that she only slept? But Jesus heeded not thedisputants, but returned to the scene of His work. 

The work went on in its accustomed way. He began to send His apostlesaway on longer and more extended tours, having fully instructed themin the occult methods of healing. Great success attended their effortsand the best reports came in from all sides. The authoritiesrecognized to a still greater extent the growing influence of theyoung Master, and His actions were still more closely watched by thespies. Reports of His teachings and work were carried to Herod, who, recognizing in them the same note that had been struck by John theBaptist, who had been put to death, perceived that though men mightdie, the spirit of their teachings would still live on. No wonder theguilty ruler should cry in terror, "This verily is the spirit of John, whom I put to death, risen from the grave to wreak vengeance upon me!"And the authorities reported to Rome that here was a young fanatic, whom many believed to be the Messiah and coming King of the Jews, whohad thousands of followers all over the land. And word came back fromRome, in due time, to watch carefully over the man, who wasundoubtedly striving to incite an insurrection, and to imprison Him orput Him to death as soon as the evidence was sufficient to convictHim. 

Jesus about this time was near a small fishing town called Bethseda, on the lake about seven miles from Capernaum. Near this place His boatlanded at a place on the beach where He had hoped to take a few days'rest. But, alas, a great crowd had hastened to the place ofdisembarkation, and now gathered around Him, demanding teaching andhealing. Putting aside His mental and physical fatigue, He attended tothe wants of the crowd. Healing now, and then teaching, He threwHimself into His work with fervor and zeal. There were over fivethousand people gathered together around Him, and toward evening thecry went up that there was not sufficient food in the camp to begin tofeed the multitude. A great tumult arose among the crowd, andcomplaints and even curses began to be heard. The spiritual wants wereforgotten, and the physical began to manifest itself in a mostinsistent manner. What was to be done?

He called together those of His company who had been entrusted withthe care of the food which the little company carried with it. And, toHis sorrow, He learned that the entire stock of food consisted of fiveloaves of bread and two fishes. And the little band carriedpractically no money with it, for they depended upon the hospitalityof the country and the offerings by the faithful. The disciplesadvised that the Master order the crowd to disperse and return toBethseda for food. But Jesus felt loath to do this, particularly whenthere were so many invalids in the gathering who had traveled so manymiles to see Him, and who had not yet been healed. And so He decidedto give the company its food by means of His power. 

He bade His people divide the multitude into little groups of fiftypeople, who were then instructed to be seated for a meal. Then Heordered the scanty supply of available food to be brought before Him, and, placing His hands over it, He offered a blessing, then orderedHis people to serve the throng. They began to serve out the food withlooks of wonder and amazement. Had the Master lost His senses? But insome way the food seemed miraculously to increase and multiply, untilat last all of the five thousand had been fully supplied and theirhunger appeased. And then, after all had been served and had eaten, the scraps and fragments which were gathered up filled many wickerbaskets and were distributed to the poorer people in the company fortomorrow's use. 

But trouble arose. The people, with well filled stomachs, feeling thathere indeed was royal bounty and the power with which to feed themforever free of charge, began to wax enthusiastic and shouts ascended. "The Messiah! King of the Jews! Provider of the People! Son of David!Ruler over Israel!" were the words which soon swept the crowd off ofits feet. And then some of the bolder ones, or else the hired spieswho wished to place Him in a compromising position, began to suggestthat the crowd form itself into an army and march from city to citywith Jesus at its head, until at last they would place Him upon thethrone of Israel at Jerusalem. Jesus, recognizing the peril to Hismission, managed to dissuade the hot-heads from their plans, but stillfearing that the authorities might come down upon the assemblage, ordered that the Twelve take the boat and put out for the other sideof the lake. He sent them off as a precaution, but He, Himself, remained with the crowd and faced the threatened danger. 

He retired to the hills near by and spent the night in meditation. Then early in the morning, He noticed that a storm was rising over thelake and that the tiny boat containing His disciples would be in greatdanger. In a few moments they might be overwhelmed. He wished to bewith them to comfort and re-assure them. No boat being handy, hestepped boldly out upon the water and walked rapidly toward thedirection in which He knew the boat must be. Scarcely conscious of theoccult power of levitation that He was using to overcome the power ofgravitation, He moved rapidly toward His followers. Soon He overtookthem, and they, seeing a white figure moving swiftly over the watertoward them, were affrighted, believing it to be a spirit or ghost. "It is I, be not afraid!" called out the Master to them. Then Petercried out, "Lord, if Thou it be, direct me to walk to Thee also on thewaves!" And the Master, smiling, so directed him. And Peter, whoselatent occult power was aroused by his great faith in the Master, sprang over the side and took several steps toward Him. But, suddenlylosing his faith and courage, his power also left him, and he began tosink beneath the waves. But the Master grasped his hand and led him insafety to the boat and both entered it. Then the crew fell to and withgreat enthusiasm righted the boat and proceeded to the shore nearCapernaum. 

In the case of Peter and his experience in walking on the water, wehave a striking instance of the well known power of the mentalattitude of Faith in the manifestation of occult power. All occultistsknow this, and without feeling an implicit faith in the Power withthem, they do not attempt certain forms of manifestation. They knowthat with Faith miracles may be performed which are impossibleotherwise. So long as Peter held his Faith he was able to counteractcertain laws of nature by means of other laws not so well known. Butas soon as Fear took the place of Faith his power left him. This is aninvariable occult principle, and in the recital of this story of Peteron the water is to be found a whole volume of occult instruction--tothose who are able to read it. 

Arriving safely on the shores of the lake, Jesus resumed His workwhile the ever-present gathering of people went on in its accustomedway. But on the opposite shore of the lake the crowd who had been fedon the loaves and fishes were in an angry mood. They cried out thatthey had been deserted by their leader, and that the expected loavesand fishes--the free meals that they had expected would continue--hadbeen denied them. They also complained bitterly that the reign ofmiracles had not continued. And they began to revile the Master thatthey had acclaimed the night before. And so Jesus experienced theingratitude and the unreasonable words of the public just as all greatteachers have done. The seekers after the loaves and the fishes, demanding to be fed and clothed without their own work--the seekersafter miracles, demanding fresh wonder-workings--have ever been thebane of the great Teachers of the Truth. It is a hard and bittertruth, but all teachers and true lovers of the Truth must learn tomeet and understand it. The mob which reveres a spiritual Master todayis equally ready to rend him to pieces tomorrow. 

And still more trouble arose from this mistaken kindness which ledJesus to feed the crowd by His occult powers, which, by the way, Heknew to be in opposition to the well-established custom of the OccultBrotherhoods. The formalists, Pharisees and Scribes, having heard ofthe occurrence, gathered about the Master and accused Him of violatingone of the forms and ceremonies prescribed by the ecclesiasticalauthorities--the rite which required the faithful to wash their handsbefore beginning a meal. They accused Him of heresy and falseteaching, which tended to lead the people away from their accustomedceremonies and observances. Jesus waxed indignant and, turning on Hiscritics, hurled burning replies upon them. "Ye hypocrites!" He cried, "You cling to the commandments of men and neglect the commandments ofGod! You cleanse your hands but not your souls! You are the blindleaders of the blind, and both yourselves and your followers fall inthe mire and ditches! Away with you and your hypocrisy!" But theadverse comment aroused by His actions would not down, and, discouraged and disheartened by the evidences of the barrenness of thesoil in which He had been sowing the precious seeds of the Truth, Hegathered together His followers and departed into Tyre and Sidon, aquieter region, that He might rest and meditate over new plans andwork. He could see the beginning of the end. 

To understand the nature of the position of the Master at this time, it must be remembered that His strong hold had ever been with themasses of the people, who were His enthusiastic admirers. So long asHe remained entrenched in the heart of the populace, the temporal andecclesiastical authorities dared not attack Him without a popularuprising of no mean proportions. But now that they had managed to weanaway His public from Him they pressed Him harder and harder with theirpersecutions and complaints. And so at last they had managed to renderHim almost an unpopular outcast. They forced Him away from the largertowns, and now He was wandering among the less populous regions of thecountry, and even there the spies and agents of the authorities huntedHim down, seeking to further entrap and compromise Him. 

About this time Jesus revealed to His apostles the facts of His Divineorigin which was now plain to Him. He also told them of the fate whichawaited Him, and which He had willingly chosen. He told them not toexpect the fruits of His work at this time, for He was but sowing theseeds of the fruit which would not grow and bear fruit for manycenturies. He gave them the Mystic secret of the nature of His work, which is taught to the Initiates of the Occult Brotherhoods even untothis day. But even these chosen men scarcely grasped the true importof His teachings, and once He was rendered almost broken hearted atover-hearing a discussion among them regarding high offices which theyhoped to acquire. 

Jesus now felt that the time had come for Him to move on to Jerusalemto meet there the crowning act of His strange career. And, knowingfull well that such a course would be virtually thrusting His headinto the very jaws of the lion of ecclesiastical and temporalauthority, He set His feet firmly on the road which led to Jerusalem, the capital city, and the center of ecclesiastical influence. And thatroad was a hard one to travel, for, as He neared the capital, Hisenemies increased in number and the opposition to Him grew stronger. At one village He had been denied the right of shelter, an indignityalmost unknown in Oriental lands. In another place a large rock washurled at Him and wounded Him severely. The mob had turned against Himand was repaying His kind services with abuse and personal violence. And this is ever the lot of the teacher of the Truth who scatters thesacred pearls of Truth before the swine of the unworthy multitude ofpeople. Over and over again has this fact been brought home to thosewho would labor for the good of the world. And still we hear thequerulous complaint that the Inner Teaching is reserved for theFew--why not scatter it broadcast among the people? The stake, therack, the stones, the prison cell, the cross and their modernprototypes--these are the silent answers to the question. 

Moving on toward Jerusalem the little company reached Perea, a numberof miles from Bethany, at which latter place dwelt a family of Hisfriends--the two sisters, Martha and Mary, and their brother Lazarus. At this place He was met by a messenger from Bethany, who bore the sadnews that His friend Lazarus was sick unto death, and who also beggedthe Master to return to Bethany and cure the man. But this Jesusrefused to do, and allowed several days to pass without answering thesummons. At the end of the several days He started toward Bethany, telling His disciples that Lazarus was dead. And reaching Bethany theyfound that it was indeed so--Lazarus was dead and in the tomb. 

Jesus was received with scowling antagonism. The people seemed to say, "Here is this heretical imposter again. He feared to come even to theaid of His dying friend. His power has failed Him and He now standsdiscredited and exposed!" Then came Martha, who reproached the Masterwith His indifference and delay. He answered her that Lazarus shouldrise again, but she doubted His word. Then came Mary, whose griefbrought tears even from the Master, who had seen so much of humansuffering as to have found his eyes refuse to weep. 

Then asked the Master, "Where have you laid him away?" and they tookHim to the tomb, followed by the curious mob hungering for the sightof more wonders from the man whom they feared even while hating andreviling Him. Jesus stood before the dreary tomb and bade the men rollaway the stone that closed the mouth of the tomb. The men hesitated, for they knew that a corpse lay within, and they even perceived thecharacteristic odor of the tomb issuing therefrom. But the Masterinsisting upon it, they rolled away the stone and Jesus stood full infront of the dark opening to the cavern. 

He stood there for a few moments wrapt in meditation and showingevidences of strong mental concentration. His eyes took on a strangelook, and in every muscle He showed that He was summoning to the taskevery particle of the power at His command. He was throwing off thematters that had been occupying His mind during the past weeks, thatHe might hold his mind "one-pointed, " as the Oriental occultists termit--that He might concentrate clearly and forcibly upon the taskbefore Him. 

Then, arousing His reserve force, in a mighty effort, He cried loudly, in a voice of authority and power, "Lazarus! Lazarus! Come forth!"

The people gasped with horror at this calling forth a corpse which wasin the process of disintegration and decay, and a cry of remonstrancewent up, but Jesus heeded it not. "Lazarus! Lazarus! Come forth, Icommand thee!" he cried again. 

And then at the mouth of the cavern could be seen something startling. It was a ghastly figure, bound and clad in the grave-clothes of thatcountry, which was struggling to free itself and to move toward thelight. It was indeed Lazarus! And, after tearing off the stainedgrave-clothes which still retained the horrid stench of decayingmatter, his body was found to be sweet and clean and pure as that ofthe infant. Jesus had performed a wonder-work far beyond anymanifestation He had heretofore shown to the world. 

The excitement occasioned by this crowning wonder, coming to Jerusalemafter a lull in which it had thought that the Master had retired intoinsignificant seclusion, aroused again into activity the authorities, who now determined to make an end to the matter and to suppress thispestilent charlatan once and for all. Raising a decaying corpse fromthe tomb, indeed! What new fraudulent marvels would He not work nextin order to delude the credulous people and to bring them once morearound his rebellious standard? The man was dangerous without doubt, and must be put where He could do no harm--and that at once. 

Within a few hours after the receipt of news that Lazarus had walkedfrom the tomb, the Sanhedrin, the great Jewish ecclesiastical council, was in session, called hastily by its officers to take vigorous actionconcerning this impious, heretical imposter who had been allowed tomock at established order and religion for too long a time. He must bequieted ere he arouse the people once more. The Roman authorities werewarned by the Jewish ecclesiastics that this dangerous man nowapproaching the capital claimed to be the Jewish Messiah, and that Hisaims were to overturn the Temple authorities first, and then establishHimself as King of the Jews, and place Himself at the head of arevolutionary army which would attempt to defy and defeat the rule ofmighty Rome herself. 

And so all the machinery was set in motion, and the officers of thelaw were all on the alert to take advantage of the first overt act ofJesus and His followers, and to throw them into prison as enemies ofsociety, religion and of the state. The Roman authorities wereagitated at the reports coming to them from the highest Jewishauthorities, and were prepared to crush the rebellion at the firstsign. The Jewish priests were in solemn convocation and at theinstigation of Caiaphas, the high priest of the Jews, they determinedthat nothing but the death of this false Messiah would put an end tothe agitation which threatened to drive them from power and authority. And so the die was cast. 

And meanwhile Jesus was resting in Bethany, surrounded by greatthrongs who were pouring into the place to see Lazarus, and to renewtheir allegiance to the Master whom they had so basely forsaken. Time-servers ever, the latest miracles had revived their fadinginterest and waning faith, and they flocked around the Master asnoisy, enthusiastic and as full of fulsome praise as ever. Andyesterday they had damned Him, and tomorrow they would cry "CrucifyHim!" For such is the nature of the multitude of men. Of themultitudes of Jesus' followers, none remained to acknowledgeallegiance in His hour of arrest--even among the chosen twelve, onebetrayed Him, one denied Him, and _all_ fled away when He was takencaptive. And for _such_ the Son of Man lived and taught and suffered. Surely His _life_ was the greatest miracle of all. 

THE EIGHTH LESSON. 

THE END OF THE LIFE WORK. 

Resting for a short time before His formal entry into Jerusalem, theMaster sought the seclusion of the sparsely settled districts near thewilderness. In and around the village of Ephraim, in Perea, in partsof Galilee, He wandered with the Twelve. But even there He continuedHis work of healing and teaching. 

But even this temporary respite from the inevitable lasted but a shorttime. Jesus determined to march direct to the seat of theecclesiastical and temporal authority which was arrayed against Him. And so, just before the coming of the Passover time, He gatheredtogether the Twelve and set out on the final stage of the journey. Thepilgrims journeying to the capital were burning with curiosity andexcitement concerning this journey of the Master to the home of Hisfoes. Rumors were circulated that He intended to gather His forcestogether and sweep the enemy from its seats of power. It was knownthat the Sanhedrin intended to attempt to punish Him, and the peopleasked why should He move on to face His foes unless He contemplated afight to the finish?

This belief in His determination caused a revulsion of feeling of thepeople in His favor, and many who had deserted Him now again gatheredaround Him. They dreamt again of victory, and scented again anunfailing supply of loaves and fishes. They crowded around Him wishingto be among the victorious host. But He encouraged them not--neitherspoke He a word to them. He knew them for the time-servers that theywere. 

The crowds of Jerusalem hearing of His approach, and moved bycuriosity to witness His triumphant entry into the City, flockedaround the suburbs through which He would approach. At last the crywent up, "Here He comes!" and to their amazement and disgust the crowdsaw Him riding quietly info the City mounted on an ass, withoutdisplay, pretense or pose. The crowd scattered, sneering and revilingHim. But the pilgrims were becoming more and more enthusiastic, andthey strewed His way with palms, shouting, "Blessed be our Messiah!The King of Israel approacheth. "

The Master proceeded directly to the Temple and performed thecustomary rites. So amazed were the authorities by His fearlessdemeanor, that they deferred laying violent hands upon Him. Theyfeared a trap, and moved cautiously. They even allowed Him to retireto Bethany and spend the night. The next morning He returned to thecity and dwelt among His friends there. He attended the Templeregularly, and pursued His work of teaching and healing in its veryshadows. 

Meanwhile the clouds of the persecuting forces gathered closely aroundHis head. One of the Twelve, Judas Iscariot, who was sorelydisappointed at the Master having refused to take advantage of thesupport of the crowd to assist His claim as the Messiah and King ofthe Jews, and also fearing that he would become involved in Hisinevitable downfall, began a series of bargainings and dickerings withthe authorities, which had for their object the betrayal of the Masterinto the hands of the authorities, the reward to be immunity frompersecution for himself and a few pieces of silver for his pocket inaddition. 

And so the time passed on, the nights being spent at Bethany and thedays at the Temple in the capital. Finally the priests made animportant move. They confronted Him in their official capacity anddemanded that He prove His ordination as a Jewish Rabbi and consequentright to preach to the orthodox members of the church. Jesus answeredthem by asking questions that they feared to answer. Then they beganto question Him, hoping to involve Him in ecclesiastical heresieswhich would give them their excuse to arrest Him. But He evaded themskilfully. They sought also to compel Him to state opinions contraryto the Roman authority, but He likewise escaped this net. 

Finally, however, they drew from Him a savage attack upon authority, and He cried out in indignation:

 "Woe unto you, ye generation of vipers! Ye serpents! Ye hypocrites! Ye oppressors of the poor! Ye professed shepherds, who are but as wolves in disguise, seeking but to devour the sheep whom ye have in charge! Woe unto you, ye Scribes, Hypocrites, Pharisees!"

Then He left the Temple and returned to Bethany to spend the night, after foretelling the destruction of the Temple, when there should notbe left one of its stones upon another. 

That night he had a heart-to-heart talk with the Twelve. He told themthat the end was in sight--that He was to die before many hours hadpassed--that they, the Twelve, were to become wanderers on the face ofthe earth--hunted and persecuted in His name and for His sake. Aterrible revelation to some among them who had dreamt of earthlygrandeur and high positions for themselves! And then Judas felt thatthe time to act had come, and he stole away to meet the High-priestand to close the frightful bargain with him which was to make his namethe synonym for treachery throughout the ages. 

The next day, Wednesday, He rested in Bethany the whole twenty-fourhours, evidently gathering together his reserve forces to meet theordeal which He now knew was before Him. He kept apart from even Hisdisciples and spent the time in meditation. And likewise was passedthe early part of the following day, Thursday. But when the even timehad come, He sent for the Twelve and gathered them around Him for thePaschal Supper, one of the rites of the Passover time. 

Even this last solemn occasion was marred by a petty squabble amongthe disciples regarding the order of precedence to be observed intheir seats at the table. Judas succeeded in gaining the seat of honornext to the Master. Jesus startled the company by insisting uponwashing the feet of the Twelve, an act which placed them on a pedestalabove Him. This occult ceremony, which was not comprehended by theTwelve, apparently was one which the Hierophants of the OccultBrotherhoods performed for their associates when the latter had beenchosen to carry out some important office or mission, or when asuccessor was about to take the place of one of them. And Jesusevidently so intended it. Then He bade them wash one another's feet, in token of the recognition of each of the high mission of the others. 

Then Jesus, overcome by the knowledge of the morrow, burst out inanguished tones, saying: "And even one of you, my chosen ones, shallbetray me!" And several asked Him in turn, in a tone of reproach, "Isit I?" And Jesus shook His head at each question. But Judas asked not, but overcome with confusion he reached over and took a portion ofbread from the plate before the Master. Then Jesus took a bit of breadand, moistening it from His plate, handed it to Judas, saying to himfirmly, "Judas, do thy work without loss of time. " And Judas, abashed, slunk away from the table. 

Then began that remarkable conversation of the Last Supper, asrecorded in the Gospels. Then also was performed that firstcelebration of the Holy Communion, the Mystic significance of whichshall be explained in a later lesson. Then Jesus chanted the Passoverhymn. 

Then shortly after, the company left the room and walked into thestreets, and over the meadows near by. Then under the trees of theGarden of Gethsemane, apart from His disciples, now reduced to Eleven, He gave Himself up to prayer and meditation. He called aloud to TheFather to give Him strength for the final ordeal. Struggling with Hisdoubts and fears and misgivings--conquering His physical inclinationand impulses--He gave utterance to that supreme cry: "O Father, Thywill, not mine, be done!" and in so saying He cast behind Him foreverHis right of choice to stay the awful course of events which waspressing upon Him. Resigning His mighty occult power of defense, Helaid Himself upon the altar of sacrifice even as the Paschal Lamb. 

Leaving behind Him the Garden in which He had just performed thisgreatest miracle of all--the miracle of Renunciation--He stepped outamong His disciples, saying, "The hour has come--the betrayer is hereto do his work. "

Then were heard sounds of clanking arms, and martial tread, and in amoment the military guard appeared on the scene, accompanied by adelegation of ecclesiastics, and with them, walking in advance, wasJudas Iscariot. Judas, walking as one in a trance, approached theMaster and, saluting Him with a kiss, cried, "Hail, Master, " which wasthe signal to the guard, arranged between Judas and the High Priest. Then cried Jesus, "Ah, with a kiss--thou, Judas, betrayeth the Son ofMan with a kiss! Oh!" And in that moment it seemed that the Master'sgrief had reached its utmost limit. Then the guard closed around Himand carried Him away. 

But He resisted them not. As they approached Him He called out, "Whomseek ye?" And the leader answered, "We seek him whom men call Jesus ofNazareth. " Then answered the Master, "I am He whom thou seeketh!" Butthe disciples resisted the arrest, and Peter cut off the ear of one ofthe party, a servant of the High-priest. But Jesus bade His followersdesist, and, approaching the wounded man, placed his severed ear inplace and healed it instantly. Then He rebuked His disciples, tellingthem that, had He so desired, the whole of the legions of heaven wouldhave come to His assistance. Then He bade the leader conduct Him fromthe place. But alas! as He left, He turned to bid farewell to Hisdisciples, and lo! to a man they had fled and deserted Him, leavingHim alone in His hour of trial--yea! as every humble soul must bealone in its moments of supreme struggle--alone with its Creator. 

Then down toward the city they led Him--the Master of All Power, anhumble captive, non-resistant and awaiting the course of The Will. They took Him to the palace of the Jewish High-priest, where theSanhedrin was assembled in secret session awaiting His coming. Andthere He stood erect before these ecclesiastical tyrants to bejudged--bound with the cord as a common criminal. He, whose singleeffort of His will would have shattered the whole palace to pieces andhave destroyed every human being within its walls!

And this was but the beginning. During the next eight hours He wassubjected to six separate trials, if indeed such mock proceedingsmight be so designated. Subjected to blows, and all manner of lowinsults, the Master remained a Master. Perjured witnesses testified, and all manner of crimes and heresies were charged against Him. ThenCaiaphas asked Him the all-important question, "Art thou the Christ?"and Jesus broke His silence to answer positively, "I am!" Then theHigh-priest cried out vehemently, rending His sacred robes in hispious indignation, "He has blasphemed!"

From that moment there was no possible chance of escape for theMaster. He had virtually condemned Himself by His own words. There wasno retreat or reprieve. He was roughly pushed from the hall and like acommon criminal was turned over to the taunts and revilings of themob, which availed itself of its privileges to the full in this case. Insults, curses, revilings, taunts, and even blows, came fast andfuriously upon Him. But He stood it all without a murmur. Already Histhoughts had left earthly things behind, and dwelt on planes of beingfar above the wildest dreams of men. With His mind firmly fixed on theReal, the Unreal vanished from His consciousness. 

In the early part of the day following the night of His arrest, Jesuswas taken before Pontius Pilate, the Roman official, for His trial bythe civil authorities. Pilate, in his heart, was not disposed tocondemn Jesus, for he believed that the whole trouble consisted intheological and ecclesiastical differences with which the civil lawshould not concern itself. His wife had warned him against becominginvolved in the dispute, for she had a secret sympathy for the Master, for some reason. But he found arrayed against him the solid influenceof the Jewish priesthood, whose power must not be opposed lightly, according to the policy of Rome. Then the priests had made out a civilcase against Jesus, claiming that He had sought to incite a rebellionand proclaim Himself King of the Jews; that He had created publicdisorder; that He had urged the people to refuse to pay taxes to Rome. The case against Him was weak, and Pilate was at a loss what to do. Then some one of the priests suggested that as Jesus was a Galilean, He be turned over for trial to Herod, in whose territory the principalcrimes were committed, and Pilate gladly availed himself of thistechnical excuse to rid himself of responsibility in the matter. Andso the case was transferred to Herod, who happened to be in Jerusalemat that time on a visit. To Herod's palace the captive was taken, andafter suffering indignities and humiliation at the hand of the tyrant, He was remanded back to Pilate for trial, under Herod's orders. 

Back to Pilate's court, followed by the crowd, went Jesus. Pilate wasgreatly annoyed that Herod should have shifted the responsibility oncemore upon his (Pilate's) court. Then he bethought himself of anexpedient. He took advantage of the Jewish custom, observed by theRoman rulers, which led to the pardoning of a notorious criminal onthe occasion of the Passover. And so he announced that he would pardonJesus according to custom. But from the Jewish authorities came backthe answer that they would not accept Jesus as the subject of thepardon, but demanded that Barabbas, a celebrated criminal, be pardonedinstead of the Nazarene. Pilate found himself unable to escape thedesigns of the Jewish priesthood, and so, yielding in disgust, hepardoned Barabbas, and condemned Jesus to death. The cries of the mob, incited by the priests, sounded around the court. "Crucify him!Crucify him!" Pilate appeared before the priests and the populace, and, washing his hands in a basin, according to the Oriental custom, he cried to the Jews, "I wash my hands of this man's blood--upon yoube it!" And the crowd responded with a great shout, "Upon us and ourchildren be his blood!"

Jesus, in the meantime, had been cruelly scourged by the barbarousinstruments of torture of the time. His body was lacerated andbleeding, and He was faint from the torture and loss of blood. UponHis head had been thrust, in ghastly mockery, a crown of thorns whichpressed deep into His flesh. He was refused the usual respite ofseveral days before sentence and execution--He was to die that veryday. 

His cross was tied to His back and He was compelled to carry it, fainting though He was from fatigue and torture. He staggered alongand fell, unable to bear His heavy burden. Finally Golgotha, the placeof the crucifixion, was reached, and the Man of Sorrows was nailed tothe cross and raised aloft to die a lingering and painful death. Oneither side was a criminal--two thieves--His companions in suffering. 

He refused to partake of the drug which was granted to criminals torelieve their intense suffering. He preferred to die in fullpossession of His faculties. Above His head was a tablet bearing theinscription, "The King of the Jews, " which had been placed there byPilate in a spirit of ironical mockery of the Jews who had forced himto place this man on the cross. 

As the cross was raised into position the Master cried aloud, "OFather, forgive them--they know not what they do. "

Taunted by the crowds, He hung and suffered the terrible agonies ofthe cross. Even one of the crucified criminals reviled Him, asking Himwhy He did not save Himself and them? The crowd asked Him why He whosaved others could not save Himself? But He, who could have broughtforces to bear which would have wrought the miracle they demanded, answered not, but awaited the end. 

Then set in the delirium of death in which He cried aloud to theFather, asking if He had been forsaken in His misery. But the end wasnear. 

There arose a strange storm--darkness fell over the place--weirdelectrical disturbances manifested themselves. The winds abated and astrange quiet fell over all the scene, which was lighted by a ghastlyglow. And then came the earthquake, with strange groanings andmoanings of the earth; with frightful stenches of sulphur and gas. Andthe very foundations of Jerusalem quaked and shivered. The rocksbefore the tombs flew off, and the dead bodies were exposed to view. In the Temple, the veil before the Holy of Holies was rent in twain. 

The cries of the people as they rushed to and fro in mortal terrortook the attention of all from the cross. Then the Roman officer incharge of the execution, glancing upward, saw that all was over, and, falling before the cross, he cried out, "Verily, this man was a god!"

Jesus the Master had passed out from the body which had served as Histenement for thirty-three years. His body was borne away for burial, in a secret place. Embalmed by loving friends, it was carried to aplace of last earthly rest. 

 * * * * *

And now we come to a portion of the narrative in which the occulttraditions and teachings diverge from the account stated in theGospels. We should have said _apparently_ diverge, for the twoaccounts vary only because of the varying points of view and differentdegrees of understanding of the teachers. 

We allude to the events of the Resurrection. 

It must be remembered that Jesus had informed His disciples that inthree days He would "rise from the dead" and appear once more amongthem. To the ordinary understanding these events seem to indicate thatthe Master would once more occupy His physical body, and that Hisreappearance was to be so understood. And the Gospel narrativecertainly seems to verify this idea, and was undoubtedly so statedthat it might be more readily understood by the popular mind. 

But the occult traditions hold otherwise. They hold that Jesus reallyappeared to His disciples three days after His death, and abode withthem for a time teaching and instructing them in the deeper mysteriesand secret doctrines. But the mystics have always held and taught thatHis reappearance _was in the Astral Body_, and not in the discardedphysical form. 

To the popular mind the physical body was almost everything, as wehave shown in one of the earlier lessons of this series. So much wasthis so that the mass of the people expected that all mankind wouldarise from the dead at the Last Day clad in their former physicalforms. And so, any other teaching would have been unintelligible tothem. 

But to the occultists and mystics who understood the truth about themore ethereal vehicles of the soul, such an idea appeared crude andunscientific, and they readily grasped the Inner Teachings regardingthe Resurrection, and understood the reason why Jesus would use theAstral Body as the vehicle of His reappearance. 

The Gospel narrative informs us that a guard was placed around thetomb to prevent the body being stolen and a consequent assertion ofthe Resurrection which the priests well knew to be expected. Itfurther states that the tomb was sealed and guarded by a squad ofRoman soldiers, but that notwithstanding these precautions the body ofthe Master actually came to life and emerged from the tomb, and thatHis followers were disturbed by the evidences that His body had beenstolen. 

The occult traditions, however, state that the close friends of Jesus, aided by a prominent Jew who was a secret believer, obtained from thewilling Pilate a secret order which enabled them to deposit the bodyin a safe and secret resting place where it gradually resolved itselfinto the dust to which all that is mortal must return. These men knewthat the Resurrection of the Master had naught to do with mortalfleshly form or body. They knew that the immaterial soul of the Masterstill lived and would reappear to them clad in the more ethereal bodymade manifest to their mortal senses. Every occultist will understandthis without further comment. To others we advise that they read theoccult teachings concerning the Astral Body and its characteristics. This is no place in which to again describe at length the phenomena ofthe Astral Body of Man. 

 * * * * *

The first to see the Master in His Astral Form was Mary of Magdala, awoman admirer and follower of her Lord. She was weeping beside theempty tomb, when looking up she saw a form approaching. The AstralForm was indistinct and unfamiliar, and at first she did not recognizeit. Then a voice called her name, and looking up she saw the formgrowing more distinct and familiar, and she recognized the features ofher Master. 

 * * * * *

More than this, the occult legends assert the truth of some of thetraditions of the early Christian Church, namely, that in the threedays succeeding the scene of Calvary there appeared in and aroundJerusalem the disembodied forms of many persons who had died a shorttime previously. It is said that the Astral Bodies of many dead Jewsrevisited the scenes of their former life, and were witnessed byfriends and relatives. 

 * * * * *

Then Jesus appeared in His Astral Body to the disciples. Thetraditions have it that two of the eleven met Him on the afternoon ofthe day when He first appeared to Mary--Easter Sunday. Strange to say, they did not at first recognize Him, although they walked the roadwith Him and afterward ate at the same table. This failure torecognize the Master is wholly beyond ordinary explanation and thechurches make no real attempt to make it understandable. But theoccult traditions say that Jesus had not wholly materialized HisAstral Body at first, for reason of prudence, and that consequentlyHis features were not distinctly and clearly marked; then at the mealHe caused His features to be fully materialized so that the disciplesmight readily recognize Him. All occultists who have witnessed thematerialization of an Astral Body will readily understand thisstatement. The orthodox theory of Jesus having reappeared in Hisphysical body wholly fails to explain this nonrecognition by Hisdisciples, who had been His everyday companions before His death. Theslightest consideration should show which statement is nearer thebounds of reasonable probability. 

Jesus remained visible to the chosen few for forty days. The testimonyof several hundred people attested the fact. There are a number ofmystic legends about some of His appearances, which are not mentionedin the Gospel narratives. One of these states that He appeared beforePontius Pilate and forgave him for the part he had played in thetragedy. Another that Herod witnessed His form in his bedchamber. Another that He confronted the High-priests in the Temple and broughtthem to their knees in terror. Another that He came one night to theEleven, who sat behind bolted doors in hiding, and saying to them, "Peace be unto you, my beloved, " vanished from sight. 

The Gospels record another appearance before the Eleven, upon whichoccasion Thomas, the doubter, satisfied himself of the identity of theAstral Body by placing his fingers in the wounds, which, of course, were reproduced in the Astral Form according to the well known lawsregarding the same. 

This coming and going of Jesus--these sudden appearances anddisappearances--these manifestations of His form only to those whom Hewished to see Him, and His concealment from those whom He desired toremain in ignorance of His return, all show conclusively to everyoccultist the nature of the vehicle which He used for manifestationupon His return. It would seem incredible that there could be anygeneral doubt on the subject were the public informed on the lawsconcerning the Astral World phenomena. 

 * * * * *

The Gospel narrative shows that the disciples recognized that Jesuswas not a "spirit" in the sense of being an airy, unsubstantial form. They felt His body, and saw Him eat--but what of that? The laws ofmaterialization of Astral forms make it possible, under certainconditions, that the Astral Form become so thoroughly materializedthat it may not only be seen but actually felt. Even the records ofthe English Society for Psychical Research prove this fact, leavingout of account the phenomena with which all advanced occultists arefamiliar. 

Then, one day He appeared to the disciples, and they accompanied Himto the hills, Jesus talking to them regarding their future work onearth. He then bade them farewell, and began to fade away from theirsight. The common account pictures Him as ascending into the air untilout of sight, but the mystic account informs us that His astral formbegan to slowly dematerialize and He gradually faded away from thesight of His beloved followers, who stood gazing in wistful longing atHis form which, each moment, grew more and more ethereal in structure, until finally the dematerialization was complete and His soul had castoff all material form, shape and substance, and so passed on to thehigher planes of being. 

 * * * * *

In view of this explanation, does not the commonly accepted versionseem childish and crude? Can any one at all familiar with the laws andphenomena of the land Behind the Veil, suppose that _a physical body_could or would pass on to the planes in which the ordinary forms ofmatter do not exist? Such ideas are fit only for minds which find itnecessary to think of the "resurrection of the body" of all departedsouls, in order to conceive of Immortality. To the occultist, thephysical body is merely a temporary vehicle for the soul which thelatter discards at the proper time. It has nothing to do with the realbeing of the soul. It is merely the shell which is discarded by thesoul, as the chrysalis shell is discarded by the butterfly when itspreads its wings for its aerial flight into a new world. 

All these ideas about the immortality of the mortal body are theproduct of materialistic minds unused to thinking of the higher planesof life, and unable to grasp even the mental concept regarding thesame. Of the earth, earthly, are these conceptions and ideas. And thesooner that Christianity sheds them as discarded shells the soonerwill the church experience that revival of true spirituality thatdevout souls see the need of, and for which they are so earnestlypraying. 

The churches are so wedded to materialistic thought that a preacherdoes not even hint at the existence of phases of life above thephysical lest he be termed "a spiritualist" or accused of being"spooky. " In the name of Truth, is the teaching, that _man is aspiritual being_, inconsistent with the teachings of Christ and therecords of the Scripture? Must one forego all such beliefs, in favorof a heathenish creed of "physical body" resurrection of the dead--animmortality in the worn-out mortal body long since discarded? Which isthe true spiritual teaching? Can there be any doubt regarding the samein a mind willing to think for itself? It seems sad that the orthodoxchurches do not see this, and cease forcing out of their congregationsall thinkers who dare assert the existence of a soul independent ofthe physical body. 

What is the use of a soul, if the physical bodies of the dead are tobe resurrected in order that their owners may enjoy immortality? Andwhere are the souls of these dead bodies now residing and abidingpending the coming of the Last Day? Are the souls of the dead withtheir bodies? If not, then they must be living a life independent ofthe physical body--and if such be the case, why should they afterwardbe required to take on their worn-out physical bodies which they havemanaged so well without during their disembodied life? What becomes ofthose who had diseased, deformed or frail bodies during their mortallife--will they be compelled to inhabit these bodies through alleternity? Will the owners of aged, worn out bodies be compelled tore-assume them at the Last Day? If not, why the necessity of aphysical body at all, in the future life? Do the angels have physicalbodies? If not, why should souls require them on higher planes? Thinkover these questions and then realize how materialistic is the currentChristian conception, when compared with that of Mystic Christianity, which teaches spiritual evolution from lower to higher planes ofbeing, and on to planes of being beyond even the faintest conceptionof men of the present day. 

 * * * * *

The occult traditions teach that during the forty days of Jesus'appearance in the Astral Body, He imparted many of the Higher Truthsto His disciples. They state that He even took some of them out oftheir bodies and showed them the higher Astral Planes of Being. Healso informed them regarding the real nature of His mission which Henow clearly saw with His spiritual mind, the cloud of His mortal mindbeing now removed. 

He told them that the real work of His followers was the sowing of theseed of the Truth, without regard to immediate results. He told themthat the real fruition would not come for many centuries--yea, notuntil the passing of over two thousand years or more. He told themthat the passage of the centuries would be like the preparing of thesoil for the great work of the Truth, and that afar in the distancewould be the real fruit season. 

He taught them regarding the Second Coming of Christ, when the realTruth of His teachings should become apparent to mankind and the trueLife of the Spirit should be lived by the race. He taught them thattheir work was to keep alight the Flame of the Spirit and to pass iton to worthy followers. 

This and many other things He told them, before He passed on. 

And the mystics teach that He still lives in the world, diffused amongall the living souls on earth, striving ever to lead them to arecognition of the Real Self--the Spirit Within. He is with us ever asan Abiding Spirit, a Comforter, a Helper, an Elder Brother. 

He is not gone from us! He is here with us now and forever, in ActualSpirit Communion!

The Lord hath indeed Risen--Risen from Mortal Form to ImmortalSpiritual Existence!

THE NINTH LESSON. 

THE INNER TEACHINGS. 

The first and main phase of the Inner Teachings of Mystic Christianityis that connected with the Mystery of the Life of Jesus. The outerteachings give but an imperfect view of the real life and nature ofthe Master, and theologians have built up an edifice of dogmatictheory around the same. The Mystery of the Life of Jesus forms thesubject of some important Inner Teachings of the Mystic Fraternitiesand Occult Brotherhoods, and is considered by them to be thefoundation of the other teachings. And so we shall consider this phaseof the subject at this point. 

In the first place we must remember that the soul of Jesus wasdifferent from the souls of other men. His was a "virgin birth"--notin the commonly accepted sense of the term, but in the occult sense asexplained in the second lesson of this series. His soul was fresh fromthe hand of the Creator--His spirit had not been compelled to workthrough repeated incarnations, pressing forward for expression throughhumble and ignoble forms. It was free from taint, and as pure as theFountain from which is flowed. It was a virgin soul in every sense ofthe term. 

This being so, it follows that it was not bound by the Karma ofprevious incarnations--as is the case with the ordinary soul. It hadno entangling ties--it had no seeds of desire and action planted inprevious lives, which were pressing forward toward expression in Hislife. He was a Free Spirit--an Unbound Soul. And therefore He was notonly unbound by any Karma of His own, but was also free (by nature)from the Karma of the race or of the world. 

The absence of personal Karma left Him free from the selfish personalDesire which binds men to the wheel of action and personal ambition. He had no desire or thought for personal aggrandizement or glory, andwas perfectly free (by nature) to work for the good of the race as anoutside observer and helper, without suffering the pains and sorrowsof race-life, had He so wished. But He chose otherwise, as we shallsee in a moment. 

The absence of Race-Karma, or World-Karma, freed Him from thenecessity of the pains of humanity, which are a part of its collectiveKarma. He would have been perfectly able to live a life absolutelyfree from the pains, trials and troubles that are the common lot ofMan, owing to the Race-Karma. He would have escaped persecution, physical and mental pains, and even death, had He so elected. But Hechose these things of His own free will, in order to accomplish thegreat work that He saw before Him as a World-Savior. 

In order for Jesus to enact His part as the Redeemer and Savior of therace, it was necessary for Him to take upon Himself His share of theKarma of the race--virtually taking upon Himself the "sins of theworld. " Before He could lift the burden from the race of men, He mustbecome a man among men. 

To understand this more clearly we must remember that to a being suchas Jesus--a soul free from Karma--there would be no such thing astemptation, longings, desires, or any of the mental states of theordinary man with the Karma of successive past incarnations restingwithin him as seeds of action pressing forward ever for unfoldment andexpression. 

Jesus, the free soul, would have been practically an outside observerof the world's affairs, and not influenced by any of its ordinaryincentives to action. In this state He could have aided the world as ateacher and instructor, but He would not have been able to accomplishHis great task of Redeeming the world, in its highest spiritualsignificance, as we shall see as we proceed. It was necessary for Himto take upon Himself the burden of the earth-life in order to becomethe Savior of the people of the earth. 

The occult teachings inform us that during His sojourn abroad, Jesuswas simply a teacher, with but a dim perception of His real mission. But gradually He began to experience periods of Illumination in whichHe recognized His real nature and the difference between Himself andother men. Then came to Him the conviction of the mighty work that laybefore Him in the redemption of the race, and He began to see thenecessity of entering into the Karmic circle of the race in order tocarry out the plan. This came gradually, by slow degrees, and thefinal sacrifice was made only in the Wilderness after His Baptism byJohn. 

In the Wilderness, after His long fast and His days of meditation, theway opened up for Him to take upon Himself the burden of the Karma ofthe earth people. In that scene of the most tremendous spiritualstruggle that the earth has ever witnessed, Jesus deliberately bentHis shoulders that the weight be placed upon His back. From thatmoment the earth-souls received a blessing far beyond thecomprehension of the mind of the ordinary man. Into the Karma-boundcircle came this mighty soul, animated by Pure Spirit, for the purposeof lifting a great portion of the burden, and of joining in the workof the actual unfoldment and redemption of the race. 

For be it remembered that, being a free soul animated by Pure Spirit, Jesus was A GOD--not a man, although inhabiting the fleshly garmentsof humanity. His power was superior to that of many of the highintelligences scattered throughout the universe, and playing importantparts in the cosmic processes. Jesus was Pure Spirit incarnate inhuman form, with all the powers of a God. Although of course_subordinate in expression_ to the Absolute--the Great Spirit ofSpirit--He was in His essential nature the same in substance. Verily, as He Himself said, "I and the Father are One. "

His youthful mind was not able to grasp the truth of His real nature, but as that human instrument became perfected by age and training, Herealized the Truth and perceived His own Divinity. 

But even a God, such as he, could not raise up the world from itsburden of Karma, by acting _from the outside_. Under the Cosmic Laws, established by the Absolute, such work could be performed only _fromwithin_ the circle of earth-life. And so Jesus saw that to raise upMan, He must become a Man. That is, to help lift the earth's Karma, Hemust enter into it, and place Himself within its Circle of Influence. _And this He did_. 

We wonder if our readers can realize, even faintly, just what thissacrifice meant? Think of a Pure Spirit--a Free Soul--so filled withthe love for the race of men as to renounce deliberately, for aeons oftime, total immunity from all mortal existence, and willingly to placeitself under the burden of pain, woe, misery and sin which formed theearth-people's Karma. It was a thousand-fold greater sacrifice thanwould be that of a Man of the Highest spiritual and mentaldevelopment--an Emerson, for example--who, in order to raise up therace of earth-worms, would deliberately place himself within the beingand nature of the Group-Soul animating the race of earthworms, andthen stay within its influence, striving ever upward and onward untilfinally, after aeons and aeons of time, he was able to bring up theearthworm Group Soul to the level of Man. Think of this, and thenrealize what a sacrifice Jesus made of Himself. 

In the Wilderness, when Jesus took the final steps of renunciation andsacrifice, He at once passed within the circle of the Race Karma andlaid Himself open to all the pain, misery, temptations and limitationsof a Man. His power, of course, remained with Him, but He was nolonger a God outside of the world-life, but an imprisoned God workingfrom within the race, using His mighty power, but bound by the KarmicLaw. He became open to influences from which previously He had beenimmune. For instance when He was "tempted" by the Devil of PersonalAttainment, and urged to seek worldly glory and renown, He was temptedonly because He had taken on the world's Karma and was subject to itslaws. As a God, He would not have felt the temptation any more than aman would feel the temptation of the earthworm. But as a man He wassubject to the desires and ambitions that perplex and "devil" therace. And according to the rule that the greater the mentaldevelopment the greater the power of such temptation towardself-aggrandizement (because of the mind being able to see moreclearly the opportunities), Jesus was subjected to a test that wouldhave been impossible to an ordinary man. 

Jesus, knowing full well that He had in His possession the power tomanifest the things with which He was tempted, was compelled to fightoff the temptation to place Himself at the head of the race as itsruler--as the King of the World. He was shown this picture to comparewith the other whose last scene was Calvary--and He was called upon tofeel the desire of the race for such things, even unto its highestdegree. Imagine the desire for personal aggrandizement of all theworld thought beating upon His mind demanding the expression whichcould be had through Him alone. And then imagine the strugglerequired to defeat this opposing power. Think of what the ordinaryman has to meet and overcome to conquer the desire for PersonalAggrandizement--and then think of what the Master had to fight, withthe focussed desire of the entire Race-Thought striving to expressitself through Him! Truly the Sins of the World bore down upon Himwith their mighty weight. And yet He knew that He had taken uponHimself this affliction by entering upon the Life of Man. And He metit like a Man of Men. 

It was only by fixing His mind fully and firmly upon what He knew tobe His Real Self--the Spirit Within His soul, and holding His mind"one-pointed" upon the fact--that He was able to fight the fight andconquer. Seeing the Truth, He could see the folly and illusion of allthat the world had to offer, and He could put forth His mighty Willbidding the Tempter retire from the scene and from His mind. It was inthis full knowledge of His Spirit--His Real Self--that He was able torebuke the Tempter, saying, "Thou shalt not tempt the Lord, thy God!"He held fast to His realization of the God Within--the Spirit that waswithin Him and all men--and thus denied out of existence the power ofthe earth-things--the illusions of mortality--the _maya_ of the race. 

But not alone this and other weaknesses of man's mortal nature wereconstantly besieging the mind of the Master after He had taken uponHimself the Karma of the Earth. He had also taken upon Himself themortal life consequent of the human frame which He inhabited. He mustlive, suffer and die--even as all men--and according to the law ofmortality. And so He moved forward toward the end, knowing fully whatlay before Him. He, a God, had taken upon Himself all these attributesof mortality, in order to be able to perform His work as the Redeemerand Savior of the race. 

And so, He lived, and suffered and died--even as you and I. He drankthe cup to the dregs, suffering as only such a finely organized mentalnature could suffer. And, men, poor creatures, speak of His sufferingsas terminating with the last breath upon the cross. Why, they only_began_ there!

For know ye, that Jesus the Christ is still within the race of men, suffering their woes, paying with them their penalty, every day, everyhour--yea, and must remain so throughout the ages, until finally thesoul of every man, yea, even that of the last man; the most degradedman in the world, is fully cleansed of the Karmic taint, and thusfully "redeemed" and "saved. " And within the soul of every man isfound the Christ Principle, striving ever to elevate and lift up theindividual toward that realization of the Real Self--and this is what"redemption" and "salvation" really means. Not a saving fromhell-fire, but a saving from the fire of carnality, and mortality. Nota redemption from imaginary sins, but a redemption from the muck andmire of earth-life. The God within you is like the fabled Hindu godwho descended into the body of a pig and then forgot Himself. It is tobring you to a realization that you are a god and not a pig, thatJesus, the Master, is working within your soul as the ChristPrinciple. Have you never heard His voice, crying from within yoursoul, "Come out--come out of your pig-nature and realize the god thatyou verily are!" It is this "recognition, realization andmanifestation of the god within you" that constitutes "salvation" and"redemption. "

The Occult Teachings tell us that Jesus, after His final disappearancefrom before the eyes of His apostles, passed on to the higher planesof the Astral World where He rapidly discarded all of His astral andmental vehicles which the soul had used in its manifestation. TheAstral Body and its corresponding higher sheaths were cast off anddiscarded. That is, all except the very highest of all. Had Hediscarded every vestige of individual soul-existence His spirit wouldhave immediately merged itself with the One Spirit--the Absolute--fromwhich it had originally proceeded and Jesus, as an entity, would havedisappeared entirely within the Ocean of the One Spirit. _This higheststate of all He had deliberately resigned until the passage of ages, in order that He might accomplish His work as the World-Savior_. 

He retained the highest vehicle--the Spiritual Mind in its highestshade of expression--in order that as an entity He might labor for therace. And so, He exists at this time--one in substance with theFather, but yet maintaining an apparently separate entity-existence. But this must be remembered, that Jesus, _as Jesus the son of Mary andJoseph_, no longer exists. When He cast off the lower vehicles of Hispersonality, His personality disappeared. But His _individuality_persisted--that is, He is still HE, although His personality hasdisappeared, leaving Him--the real Him--existing as the CHRISTPRINCIPLE. 

By the above statement, we mean that when a soul reaches the highestspiritual stage short of absolute absorption into the One Spirit, _itis no longer a person_, but exists as _a principle_. But thatprinciple is not an inanimate mechanical force--it is a living, knowing, acting principle of life. This occult fact cannot beexplained in the words of men, for no terms have been coined by whichmen can speak of it. It is only indirectly that we can hope to haveeven the advanced student grasp the fact. 

Jesus exists today, as the Christ Principle which _actually lives_ andacts, but which is not confined in a body of any kind, using the word"body" in its accustomed sense. As the Christ Principle or "TheChrist" He is mingled with the life of the human race, and may befound immanent in the mind of every man, woman and child that has everexisted, does now exist, or will exist _so long as Man is Man_. Notonly is this true of those who have lived since His passage from thephysical body, but it is equally true of those who lived before Hisbirth. This apparently paradoxical statement may be understood when weremember that these souls did not "die, " but only "passed on" to theAstral Plane, from whence they re-incarnated in due time. The Christ(for so we shall speak of the present-state of Jesus) even enteredinto, and still abides in, the Astral Plane, as well as upon theMaterial Plane, for wherever the souls of men abide--or whatever placetheir residence may be--there is found The Christ, ever working forthe salvation and redemption of the race. 

On the Astral Plane He is working in the minds of the souls abidingthere, urging them to cast off the dross of earth-desires and to fixthe aim upon higher things, to the end that their re-incarnations maybe under improved conditions. On the Physical Plane He is working inthe hearts and minds of the earth-people, striving ever to uplift tohigher things. His aim is ever toward the liberation of the Spiritfrom its material bonds--the Realization of the Real Self. And so, inthe hearts of all men, Christ is living, suffering, and beingcrucified every day, and this must continue until Man is redeemed andsaved, even the last man. 

This wonderful sacrifice of Christ far surpasses the physicalsacrifice of Jesus, the man. Try to imagine, if you can, even thefaintest pangs of a being so exalted compelled to dwell in the worldof the hearts and minds of a humanity so steeped in materiality as ourrace, knowing always the possibilities of the souls if they would butreach upward to higher things, and yet constantly suffering theknowledge of the base, carnal, material thoughts and acts flowing fromthese souls. Is not this the extreme refinement of torture? Does notthe agony of the cross sink into insignificance beside such spiritualagony? You rail at the cruelty of the Jews who crucified their Savior, and yet you crucify _your_ Savior, with a thousandfold degree oftorture, every day of your life, by your persistence in thecarnalities and foolishness of mortal thought and action. 

The mighty uplift of the world since the death of Jesus, of which thepresent is but a faint prophecy of the future, has been due largely tothe energizing influence of The Christ in the hearts and minds of therace. The sense of the Fatherhood of God and the Brotherhood of Man, which is now manifesting so powerfully in the world of Men, is but aninstance of the work of the Christ--the Savior and Redeemer. And thehighest dreams of the exalted souls of this generation are butinadequate visions of what the future will hold for the race. The workis just beginning to bud--the blossom and the fruit will render thisearth a far more glorious place than even the highest ideals of heavenentertained by the faithful in the past. But even these things of thefuture will be poor things, when compared with the life of the higherplanes which await the race when it has demonstrated its fitness topass on and on and on to these greater glories. And ever and ever TheChrist is working, and toiling and striving and suffering, in Hisefforts to raise humanity even one petty degree in the spiritual scaleof being. 

The Christ is always with us, and if we but recognize His presence weshall be able to feel that warm, loving response to our soul-hungerand spiritual thirst which will result in our being given that we areso longingly craving. Here within us dwells The Christ, everresponding to the cry of Faith, "Believe in Me and ye shall be saved. "What a promise this is seen to be when properly understood! What asource of power and comfort is opened up to every human soul when theInner Truth underlying the teachings is understood! MysticChristianity brings this Message of Truth to each and all of you whoread these lines. Will you accept it?

We would ask our students to pause at this point and contrast theteachings of Mystic Christianity regarding the doctrine of Christ, theSavior, with the corresponding teachings of the current OrthodoxTheology. 

On the one hand we have Jesus the God-Man deliberately choosing thework of the World Redemption and Salvation, and descending into thecircle of the World-Karma, relinquishing the privilege of His Godhoodand taking upon Himself the penalties of Manhood; not only undergoingthe sufferings of the physical man, but also binding Himself upon theCross of Humanity for ages, that by His spiritual presence in and ofthe race He might lift up humanity to godhood. 

On the other hand, we have a picture of an angry Deity, manifestingpurely human emotion and temper, bent on revenging himself upon therace which he had created, and demanding its eternal punishment inhell-fire; then the same Deity creating a Son whom he sent into theworld, that this Son might be the victim of a blood-atonement anddeath upon the cross, that the Deity's wrath might be appeased and theblood of this Divine Lamb be accepted to wash out the sins of theworld. 

Can you not see which is The Truth and which is the perversion? Theone is from the pure fountain of Spiritual knowledge--the otheroriginated in the minds of ignorant theologians who were unable tograsp and understand the Mystic teachings, but who built up a systemof theology in accordance with their own undeveloped minds; making aGod who was but a reflection of their own cruel animal natures, demanding, as did they themselves, blood and pain--physical tortureand death--in order to appease a most un-Divine wrath and vengeance. Which of the two conceptions seems most in accord with the intuitivepromptings of the Something Within? Which brings the greater approvalfrom The Christ within your heart?

THE CHRISTIAN CREED. 

There are three creeds recognized by the Christian Church--theApostles' Creed, the Nicene Creed, and the Athanasian Creed. Of these, the first two are commonly used, the third being not so well known andbeing seldom used. 

The Apostles' Creed, which is the most commonly used, is believed (inits present form) to be of later origin than the Nicene Creed, andmany authorities believe it to be a corrupted rendering of theoriginal declaration of faith of the Early Christians. It is asfollows:

 "I believe in God the Father Almighty, Maker of heaven and earth; and in Jesus Christ his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried; he descended into hell; the third day he arose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. "

The Nicene Creed was drawn up and adopted by the Council of Nice inthe year A. D. 325. As originally adopted it ended with the words "Ibelieve in the Holy Ghost, " the present concluding clauses being addedby the Council of Constantinople in A. D. 381, excepting the words "andthe Son, " which were inserted by the Council of Toledo, A. D. 589. Itis as follows:

 "I believe in one God, the Father, Almighty, Maker of Heaven and earth, and all things visible and invisible; and in one Lord Jesus Christ, the only-begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate; he suffered and was buried and the third day he rose again according to the scriptures and ascended into heaven, and sitteth on the right hand of the Father; and he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father and the Son, who with the Father and Son is worshipped and glorified, who spoke by the prophets; and I believe in one catholic and apostolic church; I acknowledge one baptism for the remission of sins, and I look for the resurrection of the dead and the life of the world to come. "

Let us now briefly examine the principal statements of these creeds, which were compiled centuries after Jesus' death, viewing them by thelight of Mystic Christianity. 

"I believe in one God, the Father Almighty, Maker of heaven andearth, and all things visible and invisible. "--(_Nicene Creed_. )

The form of the above fundamental principle of Christian belief istaken from the Nicene Creed, which is somewhat fuller than the similardeclaration in the Apostles' Creed. It requires no comment. It is astatement of belief in a One Creative Power, from which all thingshave proceeded. There is no attempt made to "explain" the nature ofthe Absolute, or to endow it with any of the human attributes whichtheologians have delighted in bestowing upon the One. It merelyasserts a belief in the existence of One Supreme Being--which is allthat is possible to man--all else is ignorant impertinence. 

"And in Jesus Christ his only Son our Lord, who was conceived by theHoly Ghost. "--(_Apostles' Creed_. )

"And in one Lord Jesus Christ, the only begotten Son of God, begottenof his Father before all worlds, God of God, Light of Light, very Godof very God, begotten, not made, being of one substance with theFather. "--(_Nicene Creed_. )

In this declaration, the belief in the Divinity of Jesus is made. TheApostles' Creed shows the cruder conception, rather inclining towardthe perverted idea of the conception of the Virgin by the aid of theHoly Ghost, similar to the origin of the hero-gods of the differentreligions in which the father was one of the gods and the mother awoman. But the Nicene creed gives at least a strong hint of the mysticteachings. It speaks of Him as "begotten of his Father"--"begotten, not made. " The expressions, "God of God; Light of Light; very God ofvery God, " show the idea of identical spiritual substance in theSpirit. And then the remarkable expression, "being of one substancewith the Father, " shows a wonderful understanding of the Mystery ofThe Christ. For, as the mystic teachings show, Jesus was a pureSpirit, free from the entangling desires and clogging Karma of theworld. Identical in substance with the Father. "The Father and I areone, " as He said. Is there anything in the Orthodox Theology thatthrows such light on this subject as is shed by Mystic Christianity'steaching regarding the nature of the soul of Jesus?

"Born of the Virgin Mary. "--(_Apostles' Creed_. )

"Who for us men and for our salvation came down from heaven, and wasincarnate by the Holy Ghost of the Virgin Mary, and was mademan. "--(_Nicene Creed_. )

The Nicene Creed here gives a surprisingly clear statement of theMystic teachings. "Who for us men and our salvation came down fromheaven" shows the purpose of the incarnation. "Came down from heaven"shows pre-existence in the bosom of the Absolute. "And was incarnate"shows the descent of the Spirit into the flesh in the womb of Mary. "And was made man" shows the taking on of the physical body of theinfant in the womb. Does not the Mystic teaching give a clearer lighton this statement of the Creed?

"Was crucified, dead and buried; he descended into hell; the thirdday he rose again from the dead. "--(_Apostles' Creed_. )

"He suffered and was buried, and the third day he rose againaccording to the scriptures, and sitteth on the right hand of theFather. "--(_Nicene Creed_. )

The "descent into hell" of the Apostles' Creed of course meant thepassing to the place of disembodied souls--the lower Astral Plane. Even the orthodox teachers do not now pretend that the term "hell"meant the place of torture presided over by the Devil, which theologyhas invented to frighten people into the churches. "The third day hearose from the dead" (and the corresponding passage in the NiceneCreed) refers to the appearance in the Astral Body--the return fromthe Astral Plane in which He had sojourned for the three daysfollowing the crucifixion. "And ascended into heaven"--this passageshows the belief that He returned to the place from which He came, forthe Nicene Creed has stated that he "_came down from heaven_ and wasincarnate . .. And was made man. "

The passage in both creeds stating that He then took his place "on theright hand of the Father" is intended to show that He took the placeof the highest honor in the gift of the Father. The mystic teachingsexplain this by showing that The Christ is separated from The Fatherby but the most ethereal intervening of spiritual substance, and thatHe is a Cosmic Principle second in importance only to the Father. Truly this is the place of honor on "the right hand of the Father. "

"He shall come to fudge the quick and the dead. "

In this passage we see the intimation that not only with the "quick"or living people is The Christ concerned, but also with the "dead, "that is, with those who "passed out" before and after His time and whohave passed on to the Astral World, as we have explained in thislesson. Whether or not the framers of the Creed so understoodit--whether or not they were deluded by the tradition of the "Day ofJudgment"--certainly the Early Christians, or rather, the mysticsamong them, understood the teachings as we have given them and spokeof Him as "living in the dead as well as in the living, " as one of theoccult records expresses it. 

"The communion of saints" is the spiritual understanding of theMysteries by the Illumined Ones. "The forgiveness of sins" is theovercoming of the carnal mind and desires. "The resurrection of thedead and the life of the world to come" is the promise of life beyondthe grave, and not the crude idea of the physical resurrection of thebody, which has crept into the Apostles' Creed, evidently having beeninserted at a later date in order to bolster up the pet theories of aschool of theologians. Note that the Nicene Creed says merely "thedead" and not "the body. " The version of the teachings preserved bythe Mystics has a corresponding passage, "And we know the _truth_ ofthe _deathlessness of the soul_. " (The italics are ours. )

The consideration of remaining passages in the creeds, relating to theexistence of the "Holy Ghost, " must be deferred until our next lesson. 

THE TENTH LESSON

THE SECRET DOCTRINE. 

The concluding statement of the Creeds (brought over from thepreceding lesson) refers to the Holy Ghost. 

"I believe in the Holy Ghost. " (_Apostles' Creed_. )

"And I believe in the Holy Ghost, the Lord and giver of life. "(_Nicene Creed_. )

To the average Christian the nature of the Holy Ghost--one of thebeings of the Trinity--is veiled in obscurity, and is generallypronounced "not to be understood. " A careful examination of theorthodox Christian writings will show the student that the Church isvery much at sea regarding this subject, which should be of thegreatest importance to its priests and congregations. Ask the averageintelligent churchman regarding the nature of the Holy Ghost, and seefor yourself the vague, contradictory and unsatisfactory concepts heldby the person questioned. Then turn to the encyclopaedias and otherbooks of reference, and see how little is known or taught regardingthis important subject. 

It is only when the teachings of Mystic Christianity are consultedthat one receives any light on the subject. The Occult Teachings arequite explicit on this subject so fraught with difficulty and lack ofcomprehension on the part of the orthodox teachers and students. 

The teaching of Mystic Christianity, regarding the Holy Ghost, may besummed up by the great general statement that: _The Holy Ghost is theAbsolute in its phase of Manifestation, as compared to its phase ofUnmanifestation_--_Manifest Being as compared with UnmanifestBeing_--_God Create as compared with God Uncreate_--_God acting as theCreative Principle as compared to God as The Absolute Being_. 

The student is asked to read over the above general statement a numberof times and to concentrate his or her attention carefully upon it, before proceeding further with the lesson. 

To understand the above statement it is necessary for the student toremember that the Absolute may be thought of as existing in _twophases. Not as two persons or beings_, remember, but as in _twophases_. There is but One Being--there can be but One--but we maythink of that One as existing in two phases. One of these phases isBeing Unmanifest; the other, Being Manifest. 

_Being Unmanifest_ is the One in its phase of Absolute Being, undifferentiated, unmanifested, uncreated; without attributes, qualities, or natures. 

It is impossible for the human mind to grasp the above concept ofBeing Manifest in the sense of being able to think of it as a "Thing, or Something. " This because of the essential being of it. If it werelike anything that we can think of, it would not be the Absolute, norwould it be Unmanifest. Everything that we can think of as a "thing"is a relative thing--a manifestation into objective being. 

But we are compelled by the very laws of our reason to admit that theAbsolute Being Unmanifest exists, for the Manifest and RelativeUniverse and Life _must have_ proceeded and emanated from aFundamental Reality, which must be Absolute and Unmanifest. And thisBeing which our highest reason causes us to assume to exist is BeingUnmanifest--God the Father--who cannot be known through thesenses--whose existence is made known to us only through Pure Reason, or through the workings of the Spirit within us. In the material sense"God is Unknowable"--but in the higher sense He may be known to theSpirit of Man, and His existence may be _known_ and proven by theexercise of the highest faculties of the reason. 

Being Unmanifest is the One in its _actual_ existence and being. Ifall the world of objective life and manifestation, even to its highestforms, were withdrawn from manifestation, then there would beleft--what? Simply and solely, Being Unmanifest--God the Father, alone. Into His Being all else would be withdrawn. Outside of Himthere would be _nothing_. He would be Himself--One--existing in thephase of Being Unmanifest. 

We are aware that this idea may seem to be "too abstruse" for theminds of some of our students at first reading--it may appear like anassertion of a Being who is Non-Being. But, be not too hasty--taketime--and your mind will assimilate the concept, and will find that ithas a corresponding Truth imbedded in its inmost recesses, and then itwill know this to be the Truth. And then will it recognize theexistence of God the Father, as compared with God, the Holy Ghost. 

The Holy Ghost, as we have said, is the Absolute in its phase ofManifest Being. That is, it is God as manifest in the Spirit of Life, which is immanent in, and manifest in, all objective life andphenomena in the Cosmos or Universe. 

In previous series of lessons in the Yogi Philosophy, we have shownyou that there was a Spirit of Life immanent in, and manifestingthrough, all forms of life. We have also shown you that everything inthe Universe is alive--down to even the minerals, and the atomscomposing matter. We have shown you that inasmuch as the Spirit ofLife is the source of all Manifestations in the universe, and the "Godin the machine" of all phenomena of force, matter and life, then itnaturally follows that there can be nothing dead in the world--thatthere is LIFE manifesting in every object, varying only in the degreeof manifestation. In our "Advanced Lessons" and in "Gnani Yoga" thissubject is considered in detail. Then what is this Spirit of Life? IfGod is All, then it cannot be Something other than God. But it cannotwell be God the Uncreate--the Absolute in its Absolute phase--theBeing Unmanifest. Then what can it be?

The student will see that the natural and logical answer to thequestion with which we have closed the preceding paragraph must be:Being Manifest--God in Creation--the Holy Ghost! And this is theOccult Teaching concerning this great mystery of Christianity. And seehow well the framers of the Nicene Creed grasped the traditions of theEarly Church, when it said: "And I believe in the Holy Ghost, _theLord and Giver of Life_. "

The teaching regarding the Immanent God lies at the foundation of allof the Mystic teachings of all peoples, races, and times. No matterunder what names the teaching is promulgated--no matter what the nameof the creed or religion in which it is found imbedded--it is stillthe Truth regarding the God Immanent in all forms of life, force, andmatter. And it always is found forming the Secret Doctrine of thephilosophy, creed or religion. The Outer Teaching generally confinesitself to the instruction of the undeveloped minds of the people, andcloaks the real Truth behind some conception of a Personal Deity, orDeities--gods and demi-gods, who are supposed to dwell afar off insome heavenly realm--some great Being who created the world and thenleft it to run itself, giving it but occasional attention, andreserving his consideration principally for the purpose of rewardingthose who gave him homage, worship and sacrifices and punishing thosewho failed to conform with the said requirements. These personaldeities are believed generally to favor the particular people who givethem their names and temples, and accordingly to hate the enemies ofthe said tribe or nation. 

But the Secret Doctrine or Esoteric Teaching of all religions hasbrushed aside these primitive conceptions of undeveloped minds, andteach the Truth of the Immanent God--the Power inherent in and abidingin all life and manifestations. And Christianity is no exception tothe rule, and in its declaration of faith in the Holy Ghost itsesoteric principle is stated. 

While the tendency of the orthodox churches today is to say verylittle about God the Holy Ghost, for the reason that it cannot explainthe meaning of the term, Mystic Christianity boldly declares itsallegiance to this principle of the earlier teachings and reverentlyrepeats the words of the Nicene Creed, "I believe in the Holy Ghost, THE LORD AND GIVER OF LIFE. "

 * * * * *

That there is a Secret Doctrine of Christianity is not generally knownto the majority who claim the name of "Christian. " But it has alwaysbeen known to the mystics in and out of the church, and its flame hasbeen kept steadily alight by a few devoted souls who were chosen forthis sacred task. 

The Secret Doctrine of Christianity did not originate with Jesus, forHe, Himself, was an Initiate of Mysteries which had been known andtaught for centuries before His birth. As St. Augustine has said:

 "That which is called the Christian Religion existed among the ancients _and never did not exist_, from the beginning of the human race until Christ came in the flesh, at which time the true religion which already existed began to be called Christianity. "

We would like to quote here a few paragraphs from the writings of awell known writer on religious subjects, with which statement weheartily agree, although our views on certain other points of teachingdo not agree with those of this writer. He says:

 "It may be said that in the present day these doctrines are simply not taught in the churches; how is that? It is because Christianity has forgotten much of its original teachings, because it is now satisfied with only part, and a very small part, of what it originally knew. 'They still have the same scriptures, ' you will say. Yes, but those very scriptures tell you often of something more, which is now lost. What is meant by Christ's constant references to the 'Mysteries of the Kingdom of God'--by His frequent statement to His disciples that the full and true interpretation could be given only to them, and that to others He must speak in parables? Why does He perpetually use the technical terms connected with the well known mystery-teaching of antiquity? What does St. Paul mean when he says, 'We speak wisdom among them which are perfect'--a well known technical term for the men at a certain stage of initiation? Again and again he uses terms of the same sort; he speaks of 'the wisdom of God in mystery, the hidden wisdom which God ordained before the world began, and which none even of the princes of this world know'--a statement which could not by any possibility have been truthfully made if he had been referring merely to ordinary Christian teaching which is openly preached before all men. His immediate followers, the Fathers of the Church, knew perfectly well what he meant, for they all use precisely the same phraseology. Clement of Alexandria, one of the earliest and greatest of all, tells us that 'It is not lawful to reveal to the profane persons the Mysteries of the Word. '"

 "Another consideration shows us clearly how much of this early teaching has been lost. The church now devotes herself solely to producing good men, and points to the _saint_ as her crowning glory and achievement. But in older days she claimed to be able to do much more than that. When she had made a man a saint, her work with him was only just beginning, for then only was he fit for the training and teaching which she _could_ give him then, but cannot now, because she has forgotten her ancient knowledge. Then she had three definite stages in her course of training--Purification, Illumination and Perfection. Now she contents herself with the preliminary Purification, and has no Illumination to give. "

 "Read what Clement says: 'Purity is only a negative state, valuable chiefly as the condition of insight. He who has been purified in Baptism and then initiated into the Little Mysteries (has acquired, that is to say, the habits of self-control and reflection) becomes rife for the Greater Mysteries for the Gnosis, the scientific knowledge of God. ' In another place he says: 'Knowledge is more than faith. Faith is a summary knowledge of urgent truths, suitable for people who are in a hurry; but knowledge is scientific faith. ' And his pupil Origen writes of 'the popular, irrational faith' which leads to what he calls physical Christianity, based upon the gospel history, as opposed to the spiritual Christianity conferred by the Gnosis of Wisdom. Speaking of teaching founded upon historical narrative, he says, 'What better method could be devised to assist the masses?' But for those who are wise he has always the higher teachings, which are given only to those who have proved themselves worthy of it. This teaching is not lost; the church cast it out when she expelled the great Gnostic Doctors, but it has nevertheless been preserved, and it is precisely that Wisdom which we are studying--precisely that which we find to answer all the problems of life, to give us a rational rule by which to live, to be to us a veritable gospel of good news from on high. "

St. Paul indicates the existence of the Secret Doctrine ofChristianity, when he says to the Corinthians:

 "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. I fed you with milk, not with meat; for ye were not yet able to bear it; nay, not even now are ye able, for ye are yet carnal. " (_I Cor. 3:1. _)

Jesus said: "Give not that which is holy unto the dogs, neither castyour pearls before the swine, lest haply they trample them under theirfeet, and turn and rend you. " (_Matt. 7:6. _)

St. Clement of Alexandria has said regarding the above saying ofJesus:

 "Even now I fear, as it is said, 'to cast the pearls before swine, lest they tread them underfoot, and turn and rend us. ' For it is difficult to exhibit the really pure and transparent words respecting the true Light to swinish and untrained hearers. "

In the first century after Christ, the term "The Mysteries of Jesus"was frequently used by the Christian teachers, and the Inner Circle ofChristians was recognized as a body of advanced souls who haddeveloped so far as to be able to comprehend these mysteries. 

The following passage from St. Mark (4:10-12) is interesting in thisconnection:

 "And when He was alone, they that were about Him with the twelve asked of Him the parables. And He said unto them, 'Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables: that seeing they may see, and not perceive; and hearing they may hear, and not understand. '"

The same writer says (4:33-34):

 "And with many such parables spake He the word unto them, as they were able to hear it; and without a parable spake He not unto them; but privately to His own disciples He expounded all things. "

Jesus said to His disciples (_John 16:12. _): "I have yet many thingsto say to you, but ye cannot bear them now. " The Occult Teachingsstate that when He returned in His astral form, after the crucifixion, He taught them many important and advanced mystic truths, "speaking ofthe things pertaining to the kingdom of God. " (_Acts 1:3. _)

The early Christian Fathers spake and wrote openly regarding theChristian Mysteries, as all students of Church History well know. Polycarp, Bishop of Smyrna, writes to certain others hoping that theyare "well versed in the sacred Scriptures and that nothing is hiddenfrom you; but to me this privilege is not yet granted. " (_The Epistleof Polycarp, chapter 7. _) Ignatius, Bishop of Antioch, says that he is"not yet perfect in Jesus Christ. For I now begin to be a disciple, and I speak to you as my fellow disciple. " He also addresses them asbeing "initiated into the Mysteries of the Gospel, with St. Paul, theholy, the martyred. " Again:

 "Might I not write to you things more full of mystery? But I fear to do so, lest I should inflict injury on you who are but babes. Pardon me in this respect, lest, as not being able to receive their weighty import, ye should be strangled by them. For even I, though I am bound and am able to understand heavenly things, the angelic orders, and the different sorts of angels and hosts, the distinction between powers and dominions, and the diversities between thrones and authorities, the mightiness of the aeons, and the preëminence of the cherubim and seraphim, the sublimity of the Spirit, the kingdom of the Lord, and above all the incomparable majesty of Almighty God--though I am acquainted with these things, yet am I not therefore by any means perfect, nor am I such a disciple as Paul or Peter. "

Ignatius also speaks of the High Priest or Hierophant, of whom heasserts that he was the one "to whom the holy of holies has beencommitted, and who alone has been entrusted with the secrets of God. "(_Epistles of Ignatius. _)

St. Clement of Alexandria was a mystic of high rank in the InnerCircle of the Church. His writings are full of allusions to theChristian Mysteries. He says among other things that his writings were"a miscellany of Gnostic notes, according to the time philosophy, "which teachings he had received from Pontaemus, his instructor orspiritual teacher. He says of these teachings:

 "The Lord allowed us to communicate of those divine Mysteries and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are intrusted to speech, not to writing, as is the case with God. And if one say that it is written, 'There is nothing secret which shall not be revealed, nor hidden, which shall not be disclosed, ' let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many shall appear manifest to the few. The mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. The writing of these memoranda of mine, I well know, is weak when compared with that spirit full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the Thyrsus. "

(We may state here that the Thyrsus was the mystic-wand carried by theInitiates in the Mystic Brotherhoods--the Initiate being first tappedwith it, and then receiving it from the Hierophant, at the ceremony offormal Initiation. ) Clement adds:

 "We profess not to explain secret things sufficiently--far from it--but only to recall them to memory, whether we have forgot aught, or whether for the purpose of not forgetting. Many things, well I know, have escaped us, through length of time, that have dropped away unwritten. There are then some things of which we have no recollection; for the power that was in the blessed men was great. "

"There are also some things which remain unnoted long, which have nowescaped; and others which are effaced, having faded away in the minditself, since such a task is not easy to those not experienced; theseI revive in my commentaries. Some things I purposely omit, in theexercise of a wise selection, afraid to write what I guarded againstspeaking; not grudging--for that were wrong--but fearing for myreaders lest they should stumble by taking them in a wrong sense; and, as the proverb says, we should be found 'reaching a sword to a child. 'For it is impossible that what has been written should not escape, although remaining published by me. But being always revolved, usingthe one only voice, that of writing, they answer nothing to him thatmakes inquiries beyond what is written; for they require of necessitythe aid of someone, either of him who wrote or of someone else, whowalked in his footsteps. Some things my treatise will hint; on some itwill linger; some it will merely mention. It will try to speakimperceptibly, to exhibit secretly, and to demonstrate silently. "(_The Stromata of St. Clement. _)

St. Clement, in the same work from which the above quotation wastaken, has a chapter entitled "The Mysteries of the Faith, not to beDivulged to all. " In it he states that inasmuch as his writings mightbe seen by all men, the unwise as well as the wise, "it is requisite, therefore, to hide in a Mystery the wisdom spoken, in which the Son ofGod is taught. " He then adds, "For it is difficult to exhibit thereally pure and transparent words to swinish and untrained hearers. For scarcely could anything which they could bear be more ludicrousthan these to the multitude; nor any subjects on the other hand moreadmirable or more inspiring to those of noble nature. But the wise donot utter with their mouths what they reason in council. 'But what yehear in the ear, ' said the Lord, 'proclaim upon the houses; biddingthem receive the _secret traditions of the true knowledge_, andexpound them aloft and conspicuously; and as we have said in the ear, so to deliver them to whom it is requisite; but _not enjoining us tocommunicate to all without distinction_ what is said to them inparables. But there is only a delineation in the memoranda, which havethe truth sown sparse and broadcast, that it may escape the notice ofthose who pick up seeds like jackdaws; but when they find a goodhusbandman, each of them will germinate and will produce corn. "

"Those who are still blind and dumb, not having understanding, or theundazzled and keen vision of the contemplative soul, must standoutside of the divine choir. Wherefore, in accordance with the methodof concealment, the truly sacred Word, truly divine and most necessaryfor us, deposited in the shrine of truth, was by the Egyptiansindicated by what were called among them _adyta_, and by the Hebrews'the veil. ' Only the consecrated were allowed access to them. ForPlato also thought it not lawful for 'the impure to touch the pure. 'Thence the prophecies and oracles are spoken in enigmas, and to theuntrained and uninstructed people. Now, then, it is not wished thatall things should be exposed indiscriminately to all and sundry, orthe benefits of wisdom communicated to those who have not even in adream been purified in soul, for it is not allowable to hand to everychance comer what has been procured with such laborious efforts. Norare the Mysteries of the Word to be expounded to the profane. TheMysteries were established for the reason that it was more beneficialthat the holy and the blessed contemplation of realities be conceded. So that, on the other hand, then, there are the Mysteries which werehid till the time of the apostles, and were delivered by them as theyreceived from the Lord, and, concealed in the Old Testament, weremanifested to the saints. And on the other hand, there is the richesof the glory of the mysteries of the Gentiles, which is faith and hopein Christ. Instruction, which reveals hidden things, is calledIllumination, as it is the teacher only who uncovers the lid of theark. " (_The Stromata of St. Clement_. )

St. Clement also quotes approvingly the saying of Plato, that: "Wemust speak in enigmas; that should the tablet come by any mischance onits leaves either by sea or land he who reads may remain ignorant. " Healso says, concerning certain Gnostic writings:

 "Let the specimen suffice to those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind. "

We have quoted freely from St. Clement, for the purpose of showingthat he, a man in a very exalted position in the Early ChristianChurch, recognized, and actually taught, the Inner Teachings, orSecret Doctrine of Mystic Christianity--that the Early ChristianChurch was an organization having a Mystic Centre for the few, andCommon Outer for the multitude. Can there be any doubt of this afterreading the above words from his pen?

But not only St. Clement so wrote and taught, but many others inauthority in the Early Christian Church likewise voiced theirknowledge of, and approval in, the Inner Teachings. For example, Origen, the pupil of St. Clement, a man whose influence was felt onall sides in the early days of the Church. Origen defendedChristianity from the attacks of Celsus, who charged the Church withbeing a secret organization which taught the Truth only to a few, while it satisfied the multitude with popular teachings andhalf-truths. Origen replied that, while it was true that there wereInner Teachings in the Church which were not revealed to the generalpublic, still the Church, in that respect, was but following theexample of all teachers of Truth, who always maintained an esotericside of their teachings for those fitted to participate in them, whilegiving the exoteric side to the general body of followers. He writes:

 "And yet the Mystery of the Resurrection, not being understood, is made a subject of ridicule among unbelievers. In these circumstances, to speak of the Christian doctrine as a _secret system_ is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are divulged after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his _ipse dixit;_ while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the Mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain he endeavors to calumniate the secret doctrines of Christianity, seeing that he does not correctly understand its nature. "

 "I have not yet spoken of the observance of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables, which Jesus delivered to 'those without' while reserving the exhibition of their full meaning for those who had passed beyond the stage of exoteric teaching, and who came to Him privately in the house. And when he comes to understand it, he will admire the reason why some are said to be 'without' and others 'in the house. '" (_Origen against Celsus_. )

In the same work Origen considers the story of the Syria-Phoenicianwoman (_Matt. Chap. 15_) and says concerning it:

 "And perhaps, also, of the words of Jesus there are some loaves which it is possible to give to the more rational, as to the children, only; and others as it were crumbs from the great house and table of the well-born, which may be used by some souls like dogs. "

And, again, "He whose soul has, for a long time, been conscious of no evil, especially since he yielded himself to the healing of the Word, let such a one hear _the doctrines which were spoken in private by Jesus to His genuine disciples_. "

And, again, "But on these subjects much, and that of a mystical kind, might be said: in keeping with which is the following: 'It is good to keep close to the secret of a king, ' in order that _the doctrine of the entrance of souls into bodies_ may not be thrown before the common understanding, nor what is holy given to the dogs, nor pearls be cast before swine. For such a procedure would be impious, being equivalent to a betrayal of the mysterious declaration of God's wisdom. It is sufficient, however, to represent in the style of a historic narrative what is intended to convey a secret meaning in the garb of history, that those who have the capacity may work out for themselves all that relates to the subject. "

He also says, in the same work:

 "If you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, 'without, ' and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. _For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. _ And He promises to those who believe on Him to send them wise men and scribes. "

In another work, Origen states that:

 "The Scriptures have a meaning, not only such as is apparent at first sight, but also another, which escapes the notice of most men. For such is written in the forms of certain Mysteries, and the image of divine things. Respecting which there is one opinion throughout the whole Church, that the whole law is indeed spiritual; _but that the spiritual meaning which the law conveys is not known to all_, but to those only on whom the grace of the Holy Spirit is bestowed in the word of wisdom and knowledge. " (_De Principiis_. )

We could fill page after page with live quotations from the writingsof the Early Christian Fathers, and their successors, showing theexistence of the Inner Teachings. But we must rest content with thosewhich we have given you, which are clear and to the point, and which_come from undoubted authority_. 

The departure of the Church from these Inner Teachings was a greatcalamity, from which the Church is still suffering. As that well-knownoccultist, Eliphias Levi, has said:

 "A great misfortune befell Christianity. The betrayal of the Mysteries by the false Gnostics--for the Gnostics, that is, _those who know_, were the Initiates of primitive Christianity--caused the Gnosis to be rejected, and alienated the Church from the supreme truths of the Kabbala, which contains all the secrets of transcendental theology. .. . Let the most absolute science, let the highest reason become once more the patrimony of the leaders of the people; let the sarcerdotal art and the royal art take the double sceptre of antique initiations and the social world will once more issue from its chaos. Burn the holy images no longer; demolish the temples no more; temples and images are necessary for men; but drive the hirelings from the house of prayer; let the blind be no longer leaders of the blind; reconstruct the hierarchy of intelligence and holiness, and recognize only _those who know_ as the teachers of _those who believe_. " (_The Mysteries of Magic, Waite translation_. )

And now, you ask, what were taught in these Christian Mysteries--whatis the Inner Teaching--what the Secret Doctrine? Simply this, goodstudents--the Occult Philosophy and Mystic Lore which has been taughtto the Elect in all times and ages, and which is embodied in ourseveral series of lessons on THE YOGI PHILOSOPHY AND ORIENTALOCCULTISM, _plus the special teaching regarding the nature, mission, and sacrifice of Jesus the Christ, as we have tried to explain in thepresent series of lessons_. The Truth is the same no matter under whatname it is taught, or who teaches it. Strip it of the personalcoloring of the teacher and it is seen to be the same--THE TRUTH. 

In these lessons we have tried to give you the Key to the Mysteries, but unless you have studied the other lessons in which the OccultTeachings have been set forth, you will not be able to see theirapplication in Mystic Christianity. You must bring Knowledge to theselessons, in order to take away knowledge. 

THE ELEVENTH LESSON

THE ANCIENT WISDOM. 

The doctrine of Metempsychosis or Re-incarnation has its roots deeplyimbedded in the soil of all religions--that is, in the Inner Teachingsor Esoteric phase of all religious systems. And this is true of theInner Teachings of the Christian Church as well as of the othersystems. The Christian Mysteries comprised this as well as the otherfundamental occult doctrines, and the Early Church held such teachingsin its Inner Circle. 

And, in its essence, the doctrine of Re-birth is the only one that isin full accord with the Christian conception of ultimate justice and"fairness. " As a well known writer has said concerning this subject:

 "It relieves us of many and great difficulties. It is impossible for any one who looks around him and sees the sorrow and suffering in the world, and the horrible inequality in the lives of men--not inequality in wealth merely, but inequality in opportunity of progress--to harmonize these facts with the love and justice of God, unless he is willing to accept this theory that this one life is not all, but that it is only a day in the real life of the soul, and that each soul therefore has made its place for itself, and is receiving just such training as is best for its evolution. Surely the only theory which enables a man rationally to believe in Divine justice, without shutting his eyes to obvious facts, is a theory worthy of study. 

 "Modern theology concerns itself principally with a plan for evading divine justice, which it elects to call 'Salvation, ' and it makes this plan depend entirely upon what a man believes, or rather upon what he says that he believes. This whole theory of 'salvation, ' and indeed the theory that there is anything to be 'saved' from, seems to be based upon a misunderstanding of a few texts of scripture. We do not believe in this idea of a so-called divine wrath; we think that to attribute to God our own vices of anger and cruelty is a terrible blasphemy. We hold to the theory of steady evolution and final attainment for all; and we think that the man's progress depends not upon what he believes, but upon what he does. And there is surely very much in the bible to support this idea. Do you remember St. Paul's remark, 'Be not deceived, God is not mocked; whatsoever a man soweth, that shall he also reap'? And again, Christ said that 'They that _have done good_ shall go unto the resurrection of life'--not they that have believed some particular doctrine. And when He describes the day of judgment, you will notice that no question is raised as to what anybody has believed, but only as to the works which he has done. "

In this connection, we think that it is advisable to quote from theaddress of a well known English churchman upon this important subject. The gentleman in question is The Ven. Archdeacon Colley, Rector ofStockton, Warwickshire, England, who said:

 "In the realm of the occult and transcendental, moved to its exploration from the Sadducean bias of my early days, I have for the best part of half a century had experiences rarely equaled by any, and I am sure, surpassed by none; yet have they led me up till now, I admit, to no very definite conclusions. With suspension of judgment, therefore, not being given to dogmatize on anything, and with open mind I trust, in equipoise of thought desiring to hold an even balance of opinion 'twixt this and that, I am studious still of being receptive of light from every source--rejecting nothing that in the least degree makes for righteousness, hence my taking the chair here tonight, hoping to learn what may help to resolve a few of the many perplexities of life, to wit: Why some live to the ripe old age of my dear father while others live but for a moment, to be born, gasp and die. Why some are born rich and others poor; some having wealth only to corrupt, defile, deprave others therewith, while meritorious poverty struggles and toils for human betterment all unaided. Some gifted with mentality; others pitiably lacking capacity. Some royal-souled from the first naturally, others with brutal, criminal propensities from beginning to end. 

 "The sins of the fathers visited upon the children unto the third and fourth generation may in heredity account for much, but I want to see through the mystery of a good father at times having a bad son, as also of one showing genius and splendid faculties--the offspring of parentage the reverse of anything suggesting qualities contributive thereto. Then as a clergyman, I have in my reading noted texts of Holy Scripture, and come across passages in the writings of the Fathers of the Early Church which seem to be root-thoughts, or survivals of the old classic idea of re-incarnation. 

 "The prophet Jeremiah (1:5) writes, 'The word of the Lord came unto me saying, before I formed thee, I knew thee, and before thou wast born I sanctified thee and ordained thee a prophet. '

"Does this mean that the Eternal-Uncreate chose, from foreknowledge ofwhat Jeremiah would be, the created Ego of His immaterialized servantin heaven ere he clothed his soul with the mortal integument of fleshin human birth--schooling him above for the part he had to play herebelow as a prophet to dramatize in his life and teaching the will ofthe Unseen? To the impotent man at the Pool of Bethesda, whoseinfirmity was the cruel experience of eight and thirty years, theFounder of our religion said (_John 5:14. _), 'Behold, thou art madewhole; sin no more, lest a worse thing come unto thee. ' Was it(fitting the punishment to the crime proportionately) some outrageoussin as a boy, in the spring of years and days of his inexperiencedyouth of bodily life, that brought on him such physical sorrow, whichyouthful sin in its repetition would necessitate an even worse illthan this nearly forty years of sore affliction? 'Who did sin, thisman or his parents, that he was born blind?' (_John 9:2. _), was thequestion of the disciples to Jesus. And our query is--Sinned _before_he was born to deserve the penalty of being born blind?

"Then of John the Baptist--was he a reincarnation of Elijah, theprophet, who was to come again? (_Malachi 4:5. _). Jesus said he _was_Elijah, who indeed had come, and the evil-minded Jews had done untohim whatsoever they listed. Herod had beheaded him (_Matt. 11:14_ and_17:12. _). 

"Elijah and John the Baptist appear from our reference Bibles andCruden's Concordance to concur and commingle in one. The eighth verseof the first chapter of the second Book of Kings and the fourth verseof the third chapter of St. Matthew's Gospel note similarities in themand peculiarities of dress. Elijah, as we read, was a 'hairy man andgirt a leathern girdle about his loins, ' while John the Baptist had'his raiment of camel's hair and a leathern girdle about his loins. 'Their home was the solitude of the desert. Elijah journeyed forty daysand forty nights unto Horeb, the mount of God in the Wilderness ofSinai. John the Baptist was in the wilderness of Judea beyond Jordanbaptizing. And their life in exile--a self-renunciating and voluntarywithdrawal from the haunts of men--was sustained in a parallelremarkable way by food (bird--brought on wing--borne). 'I havecommanded the ravens to feed thee, ' said the voice of Divinity to theprophet; while locusts and wild honey were the food of the Baptist. 

"'And above all, ' said our Lord of John the Baptist to the disciples, 'if ye _will_ receive it, this is Elias which was for to come. '

"Origen, in the second century, one of the most learned of the Fathersof the early Church, says that this declares the pre-existence of Johnthe Baptist as Elijah before his decreed later existence as Christ'sforerunner. 

"Origen also says on the text, 'Jacob I have loved, but Esau I havehated, ' that if our course be not marked out according to our worksbefore this present life that now is, how would it not be untrue andunjust in God that the elder brother should serve the younger and behated by God (though blessed of righteous Abraham's son, of Isaac)before Esau had done anything deserving of servitude or given anyoccasion for the merciful Almighty's hatred?

"Further, on the text (_Ephesians 1:4. _), 'God who hath chosen usbefore the foundation of the world, ' Origen says that this suggestsour pre-existence ere the world was. 

"While Jerome, agreeing with Origen, speaks of our rest above, whererational creatures dwell before their descent to this lower world, andprior to their removal from the invisible life of the spiritual sphereto the visible life here on earth, teaching, as he says, the necessityof their again having material bodies ere, as saints and men made'perfect as our Father which is in heaven is perfect, ' they once moreenjoy in the angel-world their _former_ blessedness. 

"Justin Martyr also speaks of the soul inhabiting the human body morethan once, but thinks as a rule (instanced in the case of John theBaptist forgetting that he had been Elijah) it is not permitted us toremember our former experiences of this life while yet again we are inexile here as strangers and pilgrims in an uncongenial clime away fromour heavenly home. 

"Clemens Alexandrinus, and others of the Fathers, refer tore-incarnation (or transmigration or metempsychosis, as it is calledin the years that are passed of classic times and later now as_re-birth_) to remind us of the vital truth taught by our Lord in thewords, '_Ye must be born again_. '"

These words, falling from the lips of a man so eminent in the staidconservative ranks of the Church of England, must attract theattention of every earnest seeker after the Truth of ChristianDoctrine. If such a man, reared in such an environment, could findhimself able to bear such eloquent testimony to the truth of aphilosophy usually deemed foreign to his accepted creed, what might wenot expect from a Church liberated from the narrow formal bounds oforthodoxy, and once more free to consider, learn and teach those nobledoctrines originally held and taught by the Early Fathers of theChurch of Christ?

While the majority of modern Christians bitterly oppose the idea thatthe doctrine of Metempsychosis ever formed any part of the ChristianDoctrine, and prefer to regard it as a "heathenish" teaching, stillthe fact remains that the careful and unprejudiced student will findindisputable evidence in the writings of the Early Christian Fatherspointing surely to the conclusion that the doctrine of Metempsychosiswas believed and taught in the Inner Circle of the Early Church. 

The doctrine unquestionably formed a part of the Christian Mysteries, and has faded into comparative obscurity with the decay ofspirituality in the Church, until now the average churchman no longerholds to it, and in fact regards as barbarous and heathenish that partof the teachings originally imparted and taught by the Early Fathersof the Church--the Saints and Leaders. 

The Early Christians were somewhat divided in their beliefs concerningthe details of Re-birth. One sect or body held to the idea that thesoul of man was eternal, coming from the Father. Also that there weremany degrees and kinds of souls, some of which have never incarnatedin human bodies but which are living on many planes of life unknown tous, passing from plane to plane, world to world. This sect held thatsome of these souls had chosen to experiment with life on the physicalplane, and were now passing through the various stages of thephysical-plane life, with all of its pains and sorrows, being held bythe Law of Re-birth until a full experience had been gained, when theywould pass out of the circle of influence of the physical plane, andreturn to their original freedom. 

Another sect held to the more scientific occult form of the gradualevolution of the soul, by repeated rebirth, on the physical plane, from Lower to Higher, as we have set forth in our lessons on "GnaniYoga. " The difference in the teachings arose from the differentconceptions of the great leaders, some being influenced by the JewishOccult Teachings which held to the first above mentioned doctrine, while the second school held to the doctrine taught by the GreekMystics and the Hindu Occultists. And each interpreted the InnerTeachings by the light of his previous affiliations. 

And so, some of the early writings speak of "pre-existence, " whileothers speak of repeated "rebirth. " But the underlying principle isthe same, and in a sense they were both right, as the advancedoccultists know full well. The fundamental principle of bothconceptions is that the soul comes forth as an emanation from theFather in the shape of Spirit; that the Spirit becomes plunged in theconfining sheaths of Matter, and is then known as "a soul, " losing fora time its pristine purity; that the soul passes on through rebirth, from lower to higher, gaining fresh experiences at each incarnation;that the advancing soul passes from world to world, returning at lastto its home laden with the varied experiences of life and becomes oncemore pure Spirit. 

The early Christian Fathers became involved in a bitter controversywith the Greek and Roman philosophers, over the conception held bysome of the latter concerning the absurd doctrine of thetransmigration of the human soul into the body of an animal. TheFathers of the Church fought this erroneous teaching with greatenergy, their arguments bringing out forcibly the distinction betweenthe true occult teachings and this erroneous and degenerate perversionin the doctrines of transmigration into animal bodies. This conflictcaused a vigorous denunciation of the teachings of the Pythagorean andPlatonic schools, which held to the perverted doctrine that a humansoul could degenerate into the state of the animal. 

Among other passages quoted by Origen and Jerome to prove thepre-existence of the soul was that from Jeremiah (1:5): "Before thoucomest from the womb I sanctified thee and I ordained thee a prophet. "The early writers held that this passage confirmed their particularviews regarding the pre-existence of the soul and the possession ofcertain characteristics and qualities acquired during previous birth, for, they argued, it would be injustice that a man, before birth, beendowed with uncarnal qualities; and that such qualities and abilitycould justly be the result only of best work and action. They alsodwelt upon the prophecy of the return of Elijah, in Malachi 4:5. Andalso upon the (uncanonical) book "The Wisdom of Solomon, " in whichSolomon says: "I was a witty child, and had a good Spirit. Yea, rather, being good, I came into a body undefiled. "

They also quoted from Josephus, in his book styled "De Bello Judico, "in which the eminent Jewish writer says: "They say that all souls areincorruptible; but that the souls of good men are only removed intoother bodies--but that the souls of bad men are subject to eternalpunishment. " They also quoted from Josephus, regarding the Jewishbelief in Rebirth as evidenced by the recital of the instance inwhich, at the siege of the fortress of Jotapota, he sought the shelterof a cave in which were a number of soldiers, who discussed theadvisability of committing suicide for the purpose of avoiding beingtaken prisoners by the Romans. Josephus remonstrated with them asfollows:

 "Do ye not remember that all pure spirits who are in conformity with the divine dispensation live on in the loveliest of heavenly places, and in the course of time they are sent down to inhabit sinless bodies; but the souls of those who have committed self-destruction are doomed to a region in the darkness of the underworld?"

Recent writers hold that this shows that he accepted the doctrine ofRe-birth himself, and also as showing that it must have been familiarto the Jewish soldiery. 

There seems to be no doubt regarding the familiarity of the Jewishpeople of that time with the general teachings regardingMetempsychosis. Philo positively states the doctrine as forming partof the teachings of the Jewish Alexandrian school. And again thequestion asked Jesus regarding the "sin of the man born blind" showshow familiar the people were with the general doctrine. 

And so, the teachings of Jesus on that point did not need to beparticularly emphasized to the common people, He reserving thisinstruction on the inner teachings regarding the details of Re-birthfor his chosen disciples. But still the subject is mentioned in anumber of places in the New Testament, as we shall see. 

Jesus stated positively that John the Baptist was "Elias, " whosereturn had been predicted by Malachi (4:5). Jesus stated this twice, positively, i. E. , "This is Elijah that is to come" (_Matt. 11:14_);and again, "But I say unto you that Elijah is come already, but theyknew him not, but did unto him whatsoever they would. .. . Thenunderstood the disciples that he spoke unto them of John the Baptist. "(_Matt. 17:12-13. _) The Mystics point out that Jesus saw clearly thefact that John was Elijah re-incarnated, although John had denied thisfact, owing to his lack of memory of his past incarnation. Jesus theMaster saw clearly that which John the Forerunner had failed toperceive concerning himself. The plainly perceptible characteristicsof Elijah reappearing in John bear out the twice-repeated, positiveassertion of the Master that John the Baptist was the re-incarnatedElijah. 

And this surely is sufficient authority for Christians to accept thedoctrine of Re-birth as having a place in the Church Teachings. Butstill, the orthodox churchmen murmur "He meant _something else_!"There are none so blind as those who refuse to see. 

Another notable instance of the recognition of the doctrine by Jesusand His disciples occurs in the case of "the man born blind. " It maybe well to quote the story. 

 "And as he passed by he saw a man blind from his birth. And his disciples asked him, saying, 'Rabbi, who sinned, this man or his parents, that he should be born blind?' Jesus answered, 'Neither did this man sin nor his parents. '" (_John 9:1-3. _)

Surely there can be no mistake about the meaning of this question, "Who did sin, this man or his parents?"--for how could a man sinbefore his birth, unless he had lived in a previous incarnation? Andthe answer of Jesus simply states that the man was born blind neitherfrom the sins of a past life, nor from those of his parents, but froma third cause. Had the idea of re-incarnation been repugnant to theteachings, would not He have denounced it to His disciples? Does notthe fact that His disciples asked Him the question show that they werein the habit of discoursing the problems of Re-birth and Karma withHim, and receiving instructions and answers to questions propounded toHim along these lines?

There are many other passages of the New Testament which go to provethe familiarity of the disciples and followers of Jesus with thedoctrine of Re-birth, but we prefer to pass on to a consideration ofthe writings of the Early Christian Fathers in order to show what theythought and taught regarding the matter of Re-birth and Karma. 

Among the great authorities and writers in the Early Church, Origenstands out pre-eminently as a great light. Let us quote from a leadingwriter, regarding this man and his teachings:

 "In Origen's writings we have a mine of information as to the teachings of the early Christians. Origen held a splendid and grandiose view of the whole of the evolution of our system. I put it to you briefly. You can read it in all its carefully, logically-worked-out arguments, if you will have the patience to read his treatise for yourselves. His view, then, was the evolutionary view. He taught that forth from God came all Spirits that exist, all being dowered with free-will; that some of these refused to turn aside from the path of righteousness, and, as a reward, took the place which we speak of as that of the angels; that then there came others who, in the exercise of their free-will, turned aside from the path of deity, and then passed into the human race to recover, by righteous and noble living, the angel condition which they had not been able to preserve; that others, still in the exercise of their free-will, descended still deeper into evil and became evil spirits or devils. So that all these Spirits were originally good; but good by innocence, not by knowledge. And he points out also that angels may become men, and even the evil ones themselves may climb up once more, and become men and angels again. Some of you will remember that one of the doctrines condemned in Origen in later days was that glorious doctrine that, even for the worst of men, redemption and restoration were possible, and that there was no such thing as an eternity of evil in a universe that came from the Eternal Goodness, and would return whence it came. "

And from the writings of this great man we shall now quote. 

In his great work "De Principiis, " Origen begins with the statementthat only God Himself is fundamentally and by virtue of His essentialnature, Good. God is the only Good--the absolute perfect Good. When weconsider the lesser stages of Good, we find that the Goodness isderived and acquired, instead of being fundamental and essential. Origen then says that God bestows free-will upon all spirits alike, and that if they do not use the same in the direction ofrighteousness, then they fall to lower estates "one more rapidly, another more slowly, one in a greater, another in a less degree, eachbeing the cause of his own downfall. "

He refers to John the Baptist being filled with the Holy Ghost in hismother's womb and says that it is a false notion to imagine "that Godfills individuals with His Holy Spirit, and bestows upon themsanctification, not on the grounds of justice and according to theirdeserts, but undeservedly. And how shall we escape the declaration, 'Is there respect of persons with God?' God forbid. Or this, 'Is thereunrighteousness with God?' God forbid this also. For such is thedefense of those who maintain that souls come into existence withbodies. " He then shows his belief in re-birth by arguing that John hadearned the Divine favor by reason of right-living in a previousincarnation. 

Then he considers the important question of the apparent injusticedisplayed in the matter of the inequalities existing among men. Hesays, "Some are barbarians, others Greeks, and of the barbarians someare savage and fierce and others of a milder disposition, and certainof them live under laws that have been thoroughly approved, others, again, under laws of a more common or severe kind; while, some, again, possess customs of an inhumane and savage character rather than laws;and certain of them, from the hour of their birth, are reduced tohumiliation and subjection, and brought up as slaves, being placedunder the dominion either of masters, or princes, or tyrants. Somewith sound bodies, some with bodies diseased from their early years, some defective in vision, others in bearing and speech; some born inthat condition, others deprived of the use of their senses immediatelyafter birth. But why should I repeat and enumerate all the horrors ofhuman misery? Why should this be?"

Origen then goes on to combat the ideas advanced by some thinkers ofhis times, that the differences were caused by some essentialdifference in the nature and quality of the souls of individuals. Hestates emphatically that all souls are essentially equal in nature andquality and that the differences arise from the various exercise oftheir power of free-will. He says of his opponents:

 "Their argument accordingly is this: If there be this great diversity of circumstances, and this diverse and varying condition by birth, in which the faculty of free-will has no scope (for no one chooses for himself either where, or with whom, or in what condition he is born); if, then, this is not caused by the difference in the nature of souls, i. E. , that a soul of an evil nature is destined for a wicked nation and a good soul for a righteous nation, what other conclusion remains than that these things must be supposed to be regulated by accident or chance? And, if that be admitted, then it will be no longer believed that the world was made by God, or administered by His providence. "

Origen continues:

 "God who deemed it just to arrange His creatures according to their merit, brought down these different understandings into the harmony of one world, that He might adorn, as it were, one dwelling, in which there ought to be not only vessels of gold and silver, but also of wood and clay (and some, indeed, to honor, and others to dishonor) with their different vessels, or souls, or understandings. On which account the Creator will neither appear to be unjust in distributing (for the causes already mentioned) to every one according to his wants, nor will the happiness or unhappiness of each one's birth, or whatever be the condition that falls to his lot, be accidental. "

He then asserts that the condition of each man is the result of hisown deeds. 

He then considers the case of Jacob and Esau, which a certain set ofthinkers had used to illustrate the unjust and cruel discrimination ofthe Creator toward His creatures. Origen contended that in this caseit would be most unjust for God to love Jacob and hate Esau before thechildren were born, and that the only true interpretation of thematter was the theory that Jacob was being rewarded for the good deedsof past lives, while Esau was being punished for his misdeeds in pastincarnations. 

And not only Origen takes this stand, but Jerome also, for the lattersays: "If we examine the case of Esau we may find he was condemnedbecause of his ancient sins in a worse course of life. " (_Jerome'sletter to Avitus_. ) Origen says:

 "It is found not to be unrighteous that even in womb Jacob supplanted his brother, if we feel that he was worthily beloved by God, according to the deserts of his previous life, so as to deserve to be preferred before his brother. "

Origen adds, "This must be carefully applied to the case of all othercreatures, because, as we formerly remarked, the righteousness of theCreator ought to appear in everything. " And again, "The inequality ofcircumstances preserves the justice of a retribution according tomerit. "

Annie Besant (to whom we are indebted for a number of thesequotations), says, concerning this position of Origen:

 "Thus we find this doctrine made the defense of the justice of God. If a soul can be made good, then to make a soul evil is to a God of justice and love impossible. It cannot be done. There is no justification for it, and the moment you recognize that men are born criminal, you are either forced into the blasphemous position that a perfect and loving God creates a ruined soul and then punishes it for being what He has made it, or else that He is dealing with growing, developing creatures whom He is training for ultimate blessedness, and if in any life a man is born wicked and evil, it is because he has done amiss and must reap in sorrow the results of evil in order that he may learn wisdom and turn to good. "

Origen also considers the story of Pharaoh, of whom the Biblicalwriters say that "his heart was hardened by God. " Origen declares thatthe hardening of the heart was caused by God so that Pharaoh wouldmore readily learn the effect of evil, so that in his futureincarnations he might profit by his bitter experience. He says:

 "Sometimes it does not lead to good results for a man to be cured too quickly, especially if the disease, being shut up in the inner parts of the body, rage with greater fierceness. The growth of the soul must be understood as being brought about not suddenly, but slowly and gradually, seeing that the process of amendment and correction will take place imperceptibly in the individual instances, during the lapse of countless and unmeasured ages, some outstripping others, and tending by a swifter course towards perfection, while others, again, follow close at hand, and some, again, a long way behind. "

He also says: "Those who, departing this life in virtue of that deathwhich is common to all, are arranged in conformity with their actionsand deserts--according as they shall be deemed worthy--some in theplace called the 'infernus, ' others in the bosom of Abraham, and indifferent localities or mansions. So also from these places, as ifdying there, if the expression can be used, they come down from the'upper world' to this 'hell. ' For that 'hell' to which the souls ofthe dead are conducted from this world is, I believe, on account ofthis destruction, called 'the lower hell. ' Everyone accordingly ofthose who descend to the earth is, according to his deserts, oragreeably to the position that he occupied there, ordained to be bornin this world in a different country, or among a different nation, orin a different mode of life, or surrounded by infirmities of adifferent kind, or to be descended from religious parents, or parentswho are not religious; so that it may sometimes happen that anIsraelite descends among the Scythians, and a poor Egyptian is broughtdown to Judea. " (_Origen against Celsus_. )

Can you doubt, after reading the above quotation that Metempsychosis, Re-incarnation or Re-birth and Karma was held and taught as a truedoctrine by the Fathers of the Early Christian Church? Can you not seethat imbedded in the very bosom of the Early Church were thetwin-doctrine of Re-incarnation and Karma. Then why persist intreating it as a thing imported from India, Egypt or Persia to disturbthe peaceful slumber of the Christian Church? It is but the returnhome of a part of the original Inner Doctrine--so long an outcast fromthe home of its childhood. 

The Teaching was rendered an outlaw by certain influences in theChurch in the Sixth Century. The Second Council of Constantinople(A. D. 553) condemned it as a heresy, and from that time officialChristianity frowned upon it, and drove it out by sword, stake andprison cell. The light was kept burning for many years, however, bythat sect so persecuted by the Church--the Albigenses--who furnishedhundreds of martyrs to the tyranny of the Church authorities, byreason of their clinging faith to the Inner Teachings of the Churchconcerning Reincarnation and Karma. 

Smothered by the pall of superstition that descended like a densecloud over Europe in the Middle Ages, the Truth has neverthelesssurvived, and, after many fitful attempts to again burst out intoflame, has at last, in this glorious Twentieth Century, managed toagain show forth its light and heat to the world, bringing backChristianity to the original conceptions of those glorious minds ofthe Early Church. Once more returned to its own, the Truth will moveforward, brushing from its path all the petty objections and obstaclesthat held it captive for so many centuries. 

Let us conclude this lesson with those inspiring words of the poetWordsworth, whose soul rose to a perception of the Truth, in spite ofthe conventional restrictions placed upon him by his age and land. 

 "Our birth is but a sleep and a forgetting, The soul that rises with us, our life's star, Hath elsewhere had its setting, And cometh from afar. Not in entire forgetfulness, And not in utter nakedness, But trailing clouds of glory do we come From God, who is our home. "

THE TWELFTH LESSON. 

THE MESSAGE OF THE MASTER. 

Running throughout nearly all of the teachings and messages of Jesus, is to be found the constant Mystic Message regarding the existence ofthe Spirit within the soul of each individual--that Something Withinto which all can turn in time of pain and trouble--that Guide andMonitor which stands ever ready to counsel, advise and direct if oneopens himself to the Voice. 

"Seek ye first the Kingdom, and all things shall be added unto you. "And, again, as if to explain: "The Kingdom of Heaven is within you. "This is the Mystic Message which gives one a key to the Mysteries ofthe Inner Teachings. 

Let us take up a few of His sayings and endeavor to interpret them bythe light of these teachings. But before doing so we must call theattention of the student to the fact that, in order to understandintelligently what we are saying, he must carefully re-read the"Fourteen Lessons in Yogi Philosophy" wherein the details of theteachings are set forth--that is the fundamental truths are explained. In the "Advanced Course" and in "Gnani Yoga" the higher phases of theteachings are presented. And, although in the said works there islittle or no reference made to Christianity, yet the teachings are sofundamental that the Inner Teachings of all religions--includingChristianity--may be understood by one who has acquainted himself withthese fundamental truths. 

There is but one real Occult Philosophy, and we find it in evidenceeverywhere--once the Truth is grasped, it is found to be the MasterKey with which to unlock the various doors leading to the esotericphase of any and all religions or philosophies. The Yogi Fathers, centuries and centuries ago, solved the Riddle of the Universe, andthe highest efforts of the human mind since that time have butcorroborated, proven and exemplified the original Truth as voiced bythese Venerable Sages. 

Let us read the words of Jesus in the light of this Ancient Wisdom. 

Let us consider the Sermon on the Mount as given in Matthew (_Chapters5; 6; 7_). 

"Blessed are the poor in spirit; for theirs is the Kingdom ofHeaven. " (_Matt. 5:3. _)

By these words Jesus indicated the occult teachings that those whorenounced the vain glory and petty ambitions of this world would be onthe road to the realization of the Real Self--the SomethingWithin--the Spirit. For is it not written that "the Kingdom of Heavenis within you"?

"Blessed are they that mourn; for they shall be comforted. " (_Matt. 5:4. _)

By these words Jesus pointed out the occult teachings that those whohad so far advanced that they could see the folly of human ambition, and who consequently felt the pain that comes to all who stand abovethe crowd, and who mourned by reason of their realization of the follyand uselessness of all for which men strive so hard? would, in theend, be comforted by that "peace which passeth all understanding"which comes only to those who enter into a realization of the Kingdomof Heaven which is within them. 

"Blessed are the meek; for they shall inherit the earth. " (_Matt. 5:5. _)

By these words Jesus sought to teach that those who had acquired theattitude of obedience to the Power of the Spirit Within them wouldbecome as Masters of the things of earth. This message is frequentlymisunderstood by reason of the lack of perception of the Mysticmeaning contained in the words. The word "meek" does not mean that"I'm so meek and humble" attitude and expression of the hypocriticalfollowers of form. Jesus never taught this--and never acted it. He wasalways the Master, and never sought to make of his followers cringingcreatures and whining and sniveling supplicants. He asserted HisMastery in many ways and accepted the respect due him--as for instancewhen the vial of precious ointment was poured upon Him. His use of theword, which has been poorly translated as "meek, " was in the sense ofa calm, dignified bearing toward the Power of the Spirit, and areverent submission to its guidance--not a hypocritical and cowardly"meekness" toward other men. The assurance that such should "inheritthe earth" means that they should become masters of thingstemporal--that is, that they should be able to rise above them--shouldbecome lords of the earth by reason of their "entering into theKingdom of Heaven" within them. 

"Blessed are they that hunger and thirst after righteousness; forthey shall be filled. " (_Matt. 5:6. _)

This is the promise of the Master that they who sought the Kingdom ofHeaven (within them) should find it--that their spiritual hunger andthirst should be satisfied in the only way possible. 

"Blessed are the merciful; for they shall obtain mercy. " (_Matt. 5:7. _)

Here is taught the blessing for forbearance, kindness, tolerance andabsence of bigotry, and the reward that comes as a natural consequenceof such a mental attitude. 

"Blessed are the pure in heart; for they shall see God. " (_Matt. 5:8. _)

Here is the assurance that "to those who are pure all things arepure"--that the purity of one's own heart, and the recognition of theGod Within, leads to a perception of the God within everything. "Hewho sees God within himself, sees Him in everything, " says an oldPersian writer. And verily such a one "sees God" where He abides--andthat is _Everywhere_. 

"Blessed are the peacemakers; for they shall be called sons of God. "(_Matt. 5:9. _)

Here is the call to the disciple to use his wisdom and power in thedirection of remedying the strife that arises from the differingconceptions of Deity and Truth prevailing among men. He who is able topoint out the Truth underlying all religions and beliefs indeedbecomes as a beloved son of God. He who is able to show that under allforms and ceremonies, under various names and titles, behind variouscreeds and dogmas, there is but one God, to whom all worshipascends--he is a Peacemaker and a Son of God. 

 "Blessed are they that have been persecuted for righteousness' sake; for theirs is the kingdom of heaven. Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven; for so persecuted they the prophets that were before you. " (_Matt. 5:10-12. _)

In these words Jesus sought to comfort and encourage those who wouldbe called upon to carry the Message in the centuries to follow. Andone has but to look over the list of names of the courageous souls whohave sought to keep the flame alight--to preserve the teachings intheir original purity--to protect them from the cant, hypocrisy, self-seeking and formalism of those who sought and obtained places ofpower in the Church. The gibbet; the stake; the dungeon;--was theirreward. But the Faith that was called into manifestation during thepersecutions served to bring them to the realization of the Spirit, and thus indeed "theirs is the kingdom of heaven. "

"But ye are the salt of the earth; but if the salt have lost itssavor wherewith shall it be salted? It is henceforth good for nothing, but to be cast out and trodden under foot of men. " (_Matt. 5:13. _)

Here Jesus warned against the failure of the Illumined to serve as theyeast which should leaven the mass of men by their thoughts andactions. The use of the term "salt" in this connection is familiar toall students of ancient mysticism. Food without salt was deemedunpalatable and undesirable. The Few were the salt of the earth, designed to render it worthy and perfect as a whole. But where a grainof salt had parted with its savor, there was naught else that couldimpart saltiness to it, and it became worthless and fit only for therefuse heap. The duty of the "salt" is to impart savor--the duty ofthe Elect is to impart savor to the race of men. 

 "Ye are the light of the world. A city set on a hill cannot be hid. Neither do men light a lamp and put it under a bushel, but on the stand; and it shineth unto all that are in the house. Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. " (_Matt. 5:14-16. _)

These words, like those preceding it, teach the Elect to shed abroadthe light which has come to them. They are warned against concealingit beneath the cover of conventional conduct, but are urged to liveand act so that men may perceive the light that is within them--theLight of the Spirit--and may see the right road by means of its rays. A man having the Light of the Spirit shining bright within him is ableto rouse the lamps of understanding in the minds of other men, tobecome kindled and alight. That is the experience of the majority ofthose who read these words--they have had their lamps of knowledgekindled by the rays of the Spirit emanating from some soul, either byword of mouth, writings, or by personal contact. Spirituality iscontagious! Therefore spread it! This is the meaning of this passage. 

 "Think not that I came to destroy the law of the prophets: I came not to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law till all things be accomplished. " (_Matt. 5:17-18. _)

In this passage Jesus asserted positively the fact that He was notteaching a new doctrine, but had come simply to carry on the work ofthose who had preceded Him. He asserted the validity of the AncientWisdom, and told that the Law that had been in force would so continueuntil heaven and earth should pass away--that is, until the end ofthis great World Cycle. In these words Jesus proclaimed His allegianceto the Occult Teachings. To those who would claim that He referred tothe current Jewish teachings we would point out the fact that these he_did_ come to destroy, for Christianity is opposed to the Jewishformalism and outer teachings. Jesus referred to the Inner Teachings, not to the outer religious creeds or forms. He came not to destroy theold Teachings, but merely to "fulfill, " that is, to give a new impetusto the Ancient Wisdom. 

 "Whoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the Kingdom of Heaven. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. " (_Matt. 5:19-20. _)

Here Jesus cautions against violating the fundamental occultteachings, or of teaching false doctrines. He also again bids men todo and preach the truth. Note the reference to the "kingdom ofheaven. " Again He points out that the "righteousness" required to gainthe "kingdom of heaven" is a far different thing from the formalism, ceremonialism and "churchism" of the scribes and pharisees--peoplewho, in that day, stood for that which the "churchy" preachers andtheir bigoted, narrow flock of sheep-like parishioners stand fortoday. It requires more than "faithful performance of church duties"to enter into the real "kingdom of heaven. " Jesus was ever a foe ofthe narrow formalism which clings close to the empty forms and words, and which ignores the Spirit. Were He to return today, He would drivefrom the temples the horde of money-making preachers and hypocriticalfollowers who make a mock of sacred things. 

 "Ye have heard that it was said to them of old time, Thou shall not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother 'Raca, ' shall be in danger of the council; and whosoever shall say 'Thou fool' shall be in danger of the hell of fire. If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother and then come and offer thy gift. Agree with thine adversary quickly, while thou art with him; lest haply thine adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence till thou hast paid the last farthing. " (_Matt. 5:21-26. _)

These verses emphasize the teachings that sin consists not only ofdeeds and actions performed, but equally of _thoughts and desiresentertained and encouraged in the mind_. The desire and thought, madewelcome in the mind of a person, is the seed and germ of the sin orcrime, even though they may never be manifested in action. To wish tokill is a sin, just as is the deed of killing. This is an old occultteaching, imparted to all candidates for Initiation. 

 "Ye have heard that it was said Thou shalt not commit adultery, but I say unto you that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye causeth thee to stumble pluck it out and cast it from thee; for it is profitable for thee that one of thy members should perish and not thy whole body be cast into hell. And if thy right hand causeth thee to offend, cut it off and cast it from thee, for it is profitable for thee that one of thy members should perish and not thy whole body go into hell. It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement, but I say unto you that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress, and whosoever shall marry her when she is put away committeth adultery. " (_Matt. 5:27-32. _)

In this passage, Jesus expressed the abhorrence of all advancedoccultists for the abuse of the functions of sex. Not only the act, but the thought behind the act was condemned by him. The advancedoccult teaching is that the function of the sex organization isentirely that of procreation--aught else is a perversion of nature. Jesus speaks in strong words to men and women, in this passage, regarding this great question. The concluding portion of the passageis a condemnation of the abuse of the marriage relation, and theprivilege of divorce, which was being strongly agitated in His time. He aimed a blow at the careless contracting of marriages, and theconsequent careless dissolution of the tie. Jesus believed in thesacredness of the home life, and the welfare of the family. Hisutterance on this subject is unmistakably clear and forcible. 

 "Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King; neither shall thou swear by thy head, for thou canst not make one hair white or black. But let your speech be Yea, yea, Nay, nay: for whatever is more than these is of the evil one. " (_Matt. 5:33-37. _)

Here Jesus attacks the custom of swearing, which was so prevalent inHis time among the Jews and other Oriental peoples. He urgessimplicity and moderation of speech. In this He is true to the Occulttraditions, which teach the value of simple thought and simple speechto all the Initiates and the Neophytes. 

 "Ye have heard that it was said an eye for an eye and a tooth for a tooth, but I say unto you, Resist not him that is evil, but whosoever smiteth thee on thy right cheek, turn to him the other also, and if any man would go to law with thee and take away thy coat, let him have. And whosoever shall compel thee to go one mile, go with him two. Give to him that asketh thee and from him that would borrow of thee turn not away. " (_Matt. 5:38-42. _)

In this passage Jesus alludes to the Law of Non-Resistance, which inits esoteric aspect is fully understood by all Initiates. This law isfor application on the Mental Plane, and those who understand it, knowthat the precepts refer to the Mental Attitude of the Initiates towardothers, which attitude is in itself a defense against imposition. Loveturneth away Hate and Anger. The high thought neutralizes the evildesigns of others. 

 "Ye have heard that it was said Thou shall love thy neighbor and hate thine enemy. But I say unto you, Love your enemies and pray for them that persecute you, that ye may be sons of your Father who is in heaven, for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them that love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the Gentiles the same? Ye therefore shall be perfect as your heavenly Father is perfect. " (_Matt. 5:43-48. _)

Here is taught that broad tolerance, charity and love that form suchan important part of all of the mystic teachings. It is a doctrineentirely at variance with the orthodox idea of tolerance only to thosewho agree with one, or who may live in accordance with one's own viewsof life and conduct. It is the great broad doctrine of HumanBrotherhood. Jesus teaches that God's love is bestowed upon all--thejust and the unjust--and that this perfect love is the aim and goal ofall who desire to attain to "the kingdom" of Spirit. 

 "Take heed that ye do not your righteousness before men, to be seen of them; else ye have no reward with your Father who is in heaven. When, therefore, thou doest alms sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you They have received their reward. But when thou doest alms let not thy left hand know what thy right hand doeth, that thine alms may be in secret and thy Father, who seeth in secret, shall recompense thee. " (_Matt. 6:1-4. _)

This is another denunciation of ostentatious "churchiness" and"goodness, " and religious posing. It is a lesson needed as much todayas in the time of Jesus. 

 "And when ye pray, ye shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward. But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father, who is in secret, and thy Father, who seeth in secret, shall recompense thee. And in praying use not vain repetitions as the Gentiles do, for they think that they shall be heard for their much speaking. Be not therefore like unto them, for your Father knoweth what things ye have need of before ye ask him. After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name, Thy kingdom come, Thy will be done, as in heaven, so on earth. Give us this day our daily bread, And forgive us our debts, as we also have forgiven our debtors; And bring us not into temptation, but deliver us from the evil one. For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. " (_Matt. 6:5-15. _)

Here are the words of Jesus regarding the subject of Prayer. Hecautions against the ostentatious exhibition of "piety, " so prevalentin all churches, in all lands, in all times. He bids one approach theFather in a reverent spirit, devoid of all public notice. Then Hegives to his disciples the famous "Lord's Prayer, " in which iscondensed a wealth of true religious instruction and precept. Thisglorious prayer needs no special interpretation. _Let all studentsread the words themselves, filled with the realisation of the Spirit;and each will receive a message fitted to his requirements anddevelopment. The Lord's Prayer is a very Arcanum of the MysticMessage_. 

 "Moreover, when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward. But, thou, when thou fastest, anoint thy head and wash thy face, that thou be not seen of men to fast, but of thy Father, who is in secret, and thy Father, who seeth in secret, shall recompense thee. " (_Matt. 6:16-18. _)

This is a caution against the "sanctimonious" attitude and poseassumed by certain "good" people of the churches, who would make adisplay of their adherence to and observance of forms. Jesus, as atrue mystic, detested all religious posing and neglected noopportunities to condemn the same. 

 "Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through and steal: for where thy treasure is there will thy heart be also. The lamp of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness! No man can serve two masters; for either he will hate the one and love the other, or else he will hold to one and despise the other. Ye cannot serve God and Mammon. Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? And which of you by being anxious can add one cubit unto the measure of his life? And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin, yet I say unto you that even Solomon in all his glory was not arrayed like one of these. But if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, ye of little faith? Be not therefore anxious, saying, What shall we eat? Or what shall we drink? Or wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first then his kingdom, and his righteousness, and all these things shall be added unto you. Be not therefore anxious for the morrow; for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof. " (_Matt. 6:19-34. _)

This is the most remarkable passage in the New Testament. It is themost remarkable saying of Jesus of Nazareth. In it is condensed thewhole of the occult teachings regarding the Conduct of Life. Itcondenses, in a few lines the entire doctrine of Karma Yoga--thatbranch of the Yogi Philosophy. It forms a veritable epitome of thatwhich has been styled "The New Thought" as taught and expounded by itsvarious cults and schools. There is no need of one reading andstudying the various Metaphysical "Sciences" which have sprung intosuch favor of late years, if one will but read, ponder, study andpractice the precepts of this wonderful passage of the Sermon on theMount. Every sentence is a gem--a crystal of the highest mystic andoccult philosophy. Book after book could be written on this onepassage, and even then the subject would be but merely approached. Thedoctrine of single-mindedness toward the Spirit and the things of theSpirit, is taught. The folly of being tied to material things ispointed out. The lesson of non-attachment is forcibly put. But thegreat Truth expounded in this passage is the Power of FAITH. Faith isthe Great Secret of all Occult Teachings and is the Key to its InnerMysteries. Faith is the Master-Key that unlocks the doors of theCastle of Attainment. We trust that all students of these lessons willtake this single passage from the Sermon on the Mount and memorize it. Make it a part of yourself--make it a part of your life--make it yourrule of action and living. The life taught by this passage is the truelife of the Spirit. Here is the true Light on the Path, for theguidance of the feet of all Mystics and Occultists!

 "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged, and with what measure ye mete it shall be measured unto you. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye, and lo, the beam is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brother's eye. " (_Matt. 7:1-5. _)

Here Jesus deals another powerful blow to the self-righteousness ofthe Pharisaical "good" people of the sects, creeds and cults of alllands, time and religions. He warns against that "Thank God! I amholier than thou" attitude that so many vain formalists affect intheir dealings with other men. In these immortal words Jesus has sentringing down the aeons of time a scathing rebuke to the hypocriticaljudges of other men--those men who wish to "reform" others to conformto their own standards. Out of the mouth of their Master are manyso-called followers rebuked. 

"Give not that which is holy unto the dogs, neither cast your pearlsbefore the swine, lest haply they trample them under their feet andturn and rend you. " (_Matt. 7:6. _)

Here is the warning to Initiates not to spread out a feast of theirhighest teachings to the mob, who with swinish instincts would defilethe Divine Feast, and tear to pieces those who had spread it for them. The truth of this warning has been attested by the fate of thoseglorious souls who, disregarding it, attempted to give the Truth tothe animal minds of the mob and were done to death for their folly. Even Jesus Himself met His fate from neglecting this very rule, --forallowing His sympathy to overcome His judgment. 

 "Ask and it shall be given you; seek and ye shall find; knock and it shall be opened unto you: for everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Or what man is there of you who if his son ask him for a loaf will give him a stone, or if he shall ask for a fish will give him a serpent? If ye then being evil know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him? All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them, for this is the law and the prophecy. " (_Matt. 7:7-12. _)

Here is another burning message to men to live by the light of Faithin the Spirit. And a warning that unless one would act toward othermen rightly, he could not expect to be dealt with rightly. It is thelesson of sowing and reaping--the lesson of the Law of Karma. Jesus ismost emphatic in these statements. He does not alone say "Do this! Dothat!" He states emphatically: "This is _the Law_!" And so it is--menare punished by their wrong deeds, not _for_ them. 

 "Enter ye in by the narrow gate, for wide is the gate and broad is the way that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate and straitened the way that leadeth unto life, and few are they that find it. " (_Matt. 7:13-14. _)

This is the highest occult teaching. How few are they who find theirway to the Realization of their own Divinity? Narrow indeed is thegate and straitened the way that leadeth to the goal. The massesfollow the broad path, like fools--but few even see the narrowentrance to The Path. 

 "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Therefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of the Father who is in heaven. Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity. " (_Matt. 7:15-23. _)

Here is the notable warning against the perverted use of the occultpowers--the prostitution of the Gifts of the Spirit--Black Magic, inshort. For, as all well know, the occult forces may be applied to baseas well as worthy uses. By their fruits shall ye know the good fromthe evil. He whose teachings render men weak, sheeplike and cringing, credulous leaners upon leaders, is a tree that bringeth forth evilfruit. Such are wolves in sheep's clothing, who fatten upon thebodies, substance and souls of their dupes. But those who lead men tobe Men--yea, Super-Men--bring forth the good fruit of the Spirit. Beye not deceived by names, words, creeds nor claims--nay, not even bymiracles. Look always at the effect produced--the fruits of thetree--and govern yourself accordingly. 

 "Every one therefore that heareth these words of mine and doeth them shall be likened unto a wise man, who built his house upon the rock, and the rain descended and the floods came and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock. And every one that heareth these words of mine and doeth them not shall be likened unto a foolish man who built his house upon the sand, and the rain descended, and the floods came, and the winds blew and smote upon that house and it fell, and great was the fall thereof. " (_Matt. 7:24-27. _)

In these parting words of the Sermon on the Mount Jesus gave a Messageto all who would hear, or read His words, and profess to be Hisfollowers. He bade such build upon the eternal rock of the Truth--therock of ages, that had its foundations in the very basic principles ofBeing. He warned them against building upon the shifting sands oftheology and dogmatism, which would be surely swept away by the stormsof Time. Upon the eternal Mystic Truths is Mystic Christianityfounded. And it is still standing untouched by the storms ofcriticism, opposition and knowledge that have swept away manytheological edifices in the past, and which are now beating withrenewed vigor upon the remaining frail structures, which are even thisday quivering under the strain. Mystic Christianity invites the "NewTheology, " the "Higher Criticism, " the "Criticism of Science"; forthese will only tend to prove the truths of its fundamentalprinciples. In Mystic Christianity, Religion, Philosophy and Scienceare known to be one and the same thing. There is no conflict betweenScience and Religion; Philosophy and Religion; or Philosophy andScience. They are all but names for the One Truth. There be but oneTruth--there cannot be more than one. And so call it by the name ofReligion--the name of Science, the name of Philosophy--it matters not, for the same thing is meant. There is naught but Truth--nothing elsereally exists. All that is not Truth is Illusion, _Maya_, Nothing. AndMystic Christianity is based upon the Rock of Truth, fearing not thewinds nor the storms that try out the stability of all structures ofthought. Like its founder, it has always existed--always willexist--from the Beginningless Beginning to the Endless Ending. Thesame yesterday, today, and tomorrow. 

A SERIES OF LESSONS IN GNANI YOGA (THE YOGA OF WISDOM)

By YOGI RAMACHARAKA

This course gives the highest Yogi teachings regarding the Absoluteand its Manifestations--the relations between the One and theMany--the Secret of the One Life--the Mystery of the Evolution of theSoul--the Law of Spiritual Cause and Effect--the Group-Soul--the Birthof the Ego--the Unfoldment of the Self--the Cycles of the Race--theChain of Worlds--the Truth about Nirvana--the Divine Paradox--theProblem of Consciousness--the Reality and the Illusory--the offices ofWill and Desire--the Future of the Race--the Past History of Man andthe Races--the Adepts and Masters--the Brotherhoods--the Problems ofLife--the Riddle of Existence. These and many other subjects of equalimportance are taken up, explained and the dark corners illuminated. Some of the teachings to be given are entirely new to the generalWestern public, and partake of the nature of the Inner Teachings ofthe occultists. 

Bound in Blue Silk Cloth, 302 Pages. 

PRICE $1. 10 POSTPAID. 

E. B. , North Side, Pittsburgh, Pa. , writes she has just finishedreading your book "Science of Breath, " and considers it priceless. 

I have studied many Occult and Mental Science works, but none Of whichever developed Spiritual Illumination or produced that Tranquil stateof mind that I derived by studying the Yogi Philosophy. ---N. R. B. NewZealand. 

JESUS THE LAST GREAT INITIATE

By EDOUARD SCHURE

Mr. Schure in this volume, has done much to strengthen the belief thatJesus was an Essene, in whom a Messianic consciousness was awakened byspecial initiation. 

A remarkable full account is given of his experiences among theEssenes and how his early life, (about which the Bible is so reticent)was spent studying with the advanced Occult masters. 

The problem of how Jesus became the Messiah, he holds to be notcapable of solution without the aid of intuition and esoterictradition. 

The life of the great Teacher as pictured by the writer is one to bedreamed over and capable of imparting both knowledge and stimulus tothat inner life which is in so many undeveloped and even unsuspected. 

Bound Silk Cloth. 

PRICE $0. 80 POSTPAID. 

KRISHNA AND ORPHEUS

THE GREAT INITIATES OF THE EAST AND WEST

By EDOUARD SCHURE

The lives and teachings of these two great Masters who preceded Jesusare very much like the latter's. You cannot help noting the remarkableresemblance they bear to each other. 

Krishna's Virgin Birth, His Youth, Initiation, The Doctrine of theInitiates, Triumph and Death, are all told in a fashion that showsthat Mr. Schure has devoted much time to thought and research work. The mighty religious of India, Egypt and Greece are passed in rapidreview and the author declares that while from the outside theypresent nothing but chaos, the root idea of their founders andprophets presents a key to them all. 

Bound in Silk Cloth. 

PRICE $0. 80 POSTPAID. 

THIS IS OUR COMPLETE LIST OF PUBLICATIONS

 PRICE POSTPAID

Hatha Yoga. By Ramacharaka. Cloth $1. 10

Science of Breath. By Ramacharaka. Bound in paper . 53; Cloth . 75

Fourteen Lessons in Yogi-Philosophy, and Oriental Occultism. By Ramacharaka. 1. 10

Advanced Course in Yogi Philosophy, and Oriental Occultism. By Ramacharaka. 1. 10

Raja Yoga. By Ramacharaka. 1. 10

Gnani Yoga. By Ramacharaka. 1. 10

Philosophies and Religions of India. By Ramacharaka. 1. 12

Psychic Healing. By Ramacharaka. 1. 10

The Hindu-Yogi Practical Water Cure. By Ramacharaka. . 55

Mystic Christianity. By Ramacharaka. 1. 10

Bhavagad Gita. By Ramacharaka. . 80

Kybalion. By Three Initiates. 1. 08

Reincarnation and Law of Karma. By Wm. W. Atkinson. 1. 10

Secret of Success. By Wm. W. Atkinson. . 50

Inner Consciousness. By William Walter Atkinson. . 50

Practical Mental Influence. By W. W. Atkinson. . 50

Practical Mind Reading. By W. W. Atkinson. . 50

Practical Psychomacy and Crystal Gazing. By W. W. Atkinson. . 50

Light on the Path and Illumined Way. By M. C. Cloth. . 44

Light on the Path. By M. C. Paper. . 10

A Visit to Gnani. By Edward Carpenter. Paper. . 28

Jesus: The Last Great Initiate. By Edouard Schure. . 80

Krishna and Orpheus. By Edouard Schure. . 80

Karma. By A. P. Sinnett. Occult Novel. Cloth. . 60

The Spirit of the Upanishads. . 55

Mystery of Being. Heeralal Dhole. . 50

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