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The four Gospels esoterically interpreted, by John P. Scott ...
Scott, John Pinckney.
[Oceanside, Calif., The Langford Press, c1937]
http://hdl.handle.net/2027/uc1.b3111007
Public Domain, Google-digitized
http://w w w .hathi tr us t.o r g /acces s _ us e# pd- g o o g le
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Copyrght 1937
by ohn P. cott
P I T D I U. . A.
The A G D P
ceansde, Caforna
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T ICA I T P T D
hzU
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W. A . ft P.
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An Ac nowedgment
( f WI to e press our deepest
grattude to many peope for
ther assstance n ma ng t pos-
sbe for the esoterc nformaton n ths and
the other boo s and boo ets by the wrter
to reach the pubc.
rst, ac nowedgment s due my dear
wfe, Dorothy ouse cott, for ong hours
of patent to n typng and correctng
grammatcay many, many manuscrpts.
econd, my frend, oward A. ur ,
who has prnted the wrter s prevous boo s
and boo ets wthout proft to hmsef.
Thrd, other poneers n the esoterc
be fed, especay Ma ende, ah
roo shre, Cornne Dun ee, ames Pryse,
Dr. George Carey and others.
W the reader, f he has ganed some
added ght from ths voume, remember
these ovey sous n hs medtaton, and re-
turn to them some of the ove whch they
so freey gave out to others.
M 110
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The Gospe Accordng to
T. MATT W
C APT 1.
The boo of the generaton of, fe us Chrst, :the, son of
Abraham. Abraham begat Isaac .ard Isaac begat acob
and acob begat udas and hs bre.t hsen , r /: , : ,.:
The names comprsng the geneoogy of esus at the be-
gnnng of t. Matthew te esotercay the evouton of
man nd from the tme we eft the heaven words to begn
our descent nto matter, unt each of us sha reach great
sprtua umnaton through brngng about the achemca
marrage of the head and the heart.
Abraham, the frst of the ne, means the father of a
muttude . Thus we start wth a muttude of vrgn spr-
ts comng from the ather and descendng from the heaven
words or the Garden of den nto matera condtons.
Ths s the same story as that of Adam and ve, snce ths
symboc coupe represent the mascune and femnne of a
humanty.
Isaac means oy and aughter . In those eary days nfant
humanty were perfecty happy before they had descended
nto a more materastc word.
Isaac begat acob, the suppanter , and ths dea con-
dton was suppanted by one not so happy.
acob begat udas, whose name s nterpreted as prased r
and whch tes us that eary humanty worshpped or prased
God even after the frst condtons were changed or
suppanted .
And udas begat Phares and ara of Thamar and
Phares begat srom and srom begat Aram
Phares means breach or brea . Ths ceary symbo-
zes that perod when our ancent ancestors ate of the Tree
of nowedge , causng the brea or change n our eary
hstory nown as the e puson of Adam and ve from the
Garden of den .
The mother of ara ( sunrse ) and of Phares ( breach )
was Thamar, whch means a pam tree . ecause of the fact
that the pam tree has both the mascune and femnne se es,
we beeve ths ndcates that the brea n the norma
course of evouton too pace when the un rose or shone
ceary for the frst tme upon the ancent contnent of Atan-
1
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ts, shorty after the dvson of humanty nto separate se es.
(There was a tme when we were dua-se ed). The pam
tree aso symbozes fertty, and t was after ths dvson
nto separate se es that prmtve man nd too to themseves
the unrestraned use of the generatve functon.
rom Phares came srom, whch means a dweng .
Thus, we are tod that prmtve man nd began to bud
dense bodes or . dweng houses for the prt. These bodes
were possessed o f both the mascune and the femnne attr-
butes of se v as, shown, by the fact that srom begat Aram,
whch means certan dstrcts n yra and Mesopotama .
Mesopotama means, the country of the two rvers . yra
was a country aong the eastern coast of the Medterranean,
e tendng nand to Mesopotama. The capta of yra was
Damascus, caed the most ancent cty n the word . A
cty symbozes a state of conscousness. If the reader w
put two and two together he w see that the country of
the two rvers n the eastern part or front of the body, has
to do wth the postve and negatve, or mascune and fem-
nne, poartes of se , ocated n that regon of the body.
Damascus, the capta, beng the odest cty (state of con-
scousness) n the word , tes us that physca or se con-
cousness was the odest or frst conscousness possessed by
man nd after descendng from the heaven words nto denser
matter. Conse uenty, n one word, Aram,we are todthatthe
frst conscousness of prmtve man was se ua, brought about
by the deveopment of the two separate se manfestatons.
And Aram begat Amnadab and Amnadab begat aas-
son and aasson begat amon
Amnadab means n of prnces , whch e pans the
fact that at one tme n ts eary deveopment man nd re-
ceved assstance from certan sprtua herarches, here des-
crbed as prnces , n earnng to evove. Man nd was n
to these sprtua engs snce a of us are Chdren of God,
and as such are naturay reated to each other, athough each
cass beongs to a dfferent stage n evouton.
Amnadab begat aasson, meanng achemst . As a resut
of ths assstance from sprtua herarches, man nd begns to
deveop nto achemsts, or begns to turn the base metas of
the beng nto sprtua god . In another sense, the Prod-
ga on had begun the return ourney to the ather. amon
a garment , comes ne t. As a resut of the practce of ths
dvne achemy, humanty begns to weave the soma psuch-
con or the goden weddng garment (aso nown as
ng oomon s Tempe n Masonry), n whch we sha
meet the Chrst at s second comng.
And amon begat ooz of achab and ooz begat
bed of uth and bed begat esse .
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ooz symbozes strength , and when we have but the
goden weddng garment , we w have at our command
the sprtua strength generated through that vehce. It s
sad that ooz was the son of achab, a harot. Ths tes us
that the femnne prncpe or the fe orce, so often used n
sensua gratfcaton (as a harot ), when conserved and
used for regeneraton, gves strength to the ndvdua. The
ne t name s bed, meanng to worshp . When we have
ved the story tod by the prevous names, we w then begn
to truy worshp God. bed was the son of uth, whch
means a frend . uth aso represents the femnne force,
whch s a frend to man nd when used constructvey for
regeneraton.
bed produced esse, whose sprtua sgnfcance s a
gft. When we have produced esse wthn ourseves, we
w ma e a gft of a that we are and have to God, n the
servce of humanty.
And esse begat Davd the ng and Davd the ng
begat oomon of her that had been the wfe of Uras
The ne t step after dedcatng our ves n unsefsh servce
s to become Davd . Ths name means beoved of God .
We w then be both ngs and prests , e ceng aong
both physca and sprtua nes. We w be hgh Intates
and w soon produce oomon wthn ourseves. The eso-
terc meanng of oomon s peace and wsdom . oomon s
mother, ath-sheba, was the daughter of the oath , whch
e pans that peace and wsdom w come to us ony after we
have ta en a pedge or an oath that the ower phase of our
beng must serve the hgher.
It s the beef of the wrter that ths frst haf of the gene-
oogy shows the deveopment of the mystc or heart sde of
humanty. The second haf ndcates the deveopment of the
occut or menta sde. In other words, the esoterc meanng of
the characters from Abraham to oomon e pans the rasng
of the fe orce through the heart, whch produces mystca
umnaton. The second haf of the names e pans the ras-
ng of ths orce drecty up the spna cord to the head.
avng brefy nterpreted the conceaed message e pan-
ng mystc deveopment, we w now see what steps are re-
ured for the occutst. (The reader w note that the names
used n the oo of uth are very smar to the names ust
nterpreted) .The ew Testament, however, goes a step far-
ther than the d n showng both head and heart deveop-
ment, and aso Adeptshp, whch s the baance of the two.
And oomon begat oboam and oboam begat Aba and
Aba begat Asa
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oomon (the wsdom prncpe) produces oboam,
whch means who enarges the peope . Peope symbo-
zes the ordnary mass conscousness. Thus, when we ac ure
wsdom, our norma conscousness becomes enarged or
e pands.
few.
e t comes Aba, whch means foowng . e n turn
produces Asa, whch sgnfes physcan . The story tod by
these two names s that foowng ths e panson of con-
scousness , humanty begns to hea tsef or to become ts
own sprtua physcan. The heang s naturay from the
dsastrous effects of the msuse of the creatve functon, from
whch we a suffer today. Then humanty begns to earn
somethng of the Mosac aw of Cause and ffect. Ths s
shown by the ne t name, osaphat.
And Asa begat osaphat and osaphat begat oram and
oram begat zas
osaphat means ehovah udges . umanty begns to
reaze the ustness of the ehovstc or Mosac aw of Cause
and ffect and the opportunty to wor out arma thereby.
They e at ehovah for s ust aws. oram means ehovah
s e ated .
The symbosm of zas s ehovah (or God) s my
strength, showng that humanty must reaze that ther
strength s not n themseves but n God.
And zas begat oatham and oatham begat Achaz
and Achaz begat ze as
o3tham has the meanng, God s perfect , and symbo-
zes the dawnng conscousness of humanty concernng the
perfecton of God. Cose study w easy convnce the reader
that these are ndeed steps n the sprtuazaton of the occut
or menta type. Achaz and ze as represent respectvey, he
hath sezed and God hath strengthened. The person who
accepts God, or whom the prt has sezed or accepted, be-
comes strengthened .
And ze as begat Manasses and Manasses begat Amon
and Amon begat osas
Manasses means one who causes to forget . Ths tes us
that humanty s begnnng to forget ts former msery caused
by dsobedence to God s aws. The ne t two names, Amon,
master wor man , and osas, God supports , symboze
the fact that the mnd (whch s the master wor man ),
asssted or supported by God, Is steady budng the occut
path. Manasses may aso have another meanng, for shorty
after the perod n ewsh hstory ndcated by Manasses the
ews were carred away nto abyon. Therefore, ths mght
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aso symboze the sppng bac of the mnd at tmes nto a
ower state of conscousness. In any event, however, the mnd
s the master wor man , and when supported or sprtua-
zed by God, t fts us bac nto the hgher conscousness.
It s stressed, both n the deveopment of the heart and of
the mnd, that there are tmes when we yed to the tempt-
atons of ucfer. We are carred away nto abyon or
materaty. Ths s e pressed n the fe of esus as the fght
nto gypt or dar ness . It w be noted that the fght
nto gypt was made when esus was ony a chd and not
after e had ganed and proven s sprtua strength. rom
these fas nto sn we gan much vauabe e perence whch
heps to prevent ther recurrence.
And osas begat echonas and hs brethren, about the
tme they were carred away to abyon: And after they
were brought to abyon, echonas begat aathe and a-
athe begat orobabe and orobabe begat Abud and
Abud begat a m and a m begat Azor
echonas, who was carred away nto abyon, means
God estabshes . The mnd may yed to temptaton, but
when t attans to the hgher conscousness agan, aathe,
I as God , appears on the scene. Ths reveas that after
the fa of the mnd we as God the reason for the tempt-
aton, n order that the mnd may not yed a second tme.
Conse uenty, by as ng God ( aathe), God estabsh-
es ( echonas) or ma es our foundatons sure.
orobabe means begotten n abyon , and naturay
ndcates the added e perence whch the mnd gans durng ts
captvty n ths ower state of conscousness. As a resut,
a greater understandng of the ma esty of God s born, sym-
bozed by Abud. (Abud means my father s ma esty ).
umanty then becomes more frmy estabshed n evou-
ton, as represented by the name a m. Ths s done wth
the ad of great sprtua engs. A hnt of ther hep s gven
n the name Azor, whch means heper .
And Azor begat adoc and adoc begat Achm and
Achm begat ud
adoc means rghteousness , and as a resut of our rght-
eousness, Achm s produced. Achm has the same meanng as
achn. achn s the second par of the Tempe of o-
omon . ooz or oaz s the other par. These two pars
represent the two paths ta en by the ascendng pna prt
re n the regeneraton of the body. We are now at the same
pont n our story on the occut path as we were when the
name ooz appeared prevousy, but then the mystca path
was beng gven. Ths pont s the arrva of the pna prt

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re at the top of the par . In the frst story ooz n-
dcated ts arrva at the top of the heart par. ow we have
ts arrva at the top of the path or par used by the
occutst.
And ud begat eazar and eazar begat Matthan
and Matthan begat acob And acob begat oseph the
husband of Mary, of whom was born esus, who s caed
Chrst.
The fve names above symboze the foowng: ud,
God of udah eazar, God has aded Mattan, a
gft acob suppanter and oseph, the buddng rod .
Coectvey, they mean that the God of udah ads human-
ty to ma e a gft of tsef to God, whch process resuts
n the buddng rod or the rasng of the fe orce up the
spna cord to the bran. oseph , the sprtuazed mnd,
then untes wth Mary , the pure heart, whch produces the
esus wthn. Ths s the on or Chrst Chd pro-
duced by the unon of the sprtuazed head and heart. Ths
on s chrstened or Chrsted wth the power of God,
whch descends as a dove.
C APT 2.
ow when esus was born n ethehem of udaea n the
days of erod the ng, behod, there came wse men from
the east to erusaem. ayng, Where s he that s born
ng of the ews for we have seen hs star n the east, and
are come to worshp hm .
The three wse men represent the three e tra pars of nerves
n the sacra regon of the body, whch the neophyte w
sprtuaze n tme. When these three wse men or nerves
foow the star up to ethehem (n the body), we w
become attuned to the soar nstead of the unar month. We
w need ess food and ess seep and w possess much more
persona power. The gfts of the three wse men are not
somethng magnary, but are very rea and very wonderfu.
The east represents the ower regon of the body. ethe-
hem ( house of bread ) symbozes the soar pe us or
manger of the body.
When erod the ng had heard these thngs, he was
troubed, and a erusaem wth hm. And when he had
gathered a the chef prests and scrbes of the peope togeth-
er, he demanded of them where Chrst shoud be born .
erod s, of course, the ower nature. At the begnnng of
our story the ower nature has strong contro of the neophyte.
e s naturay troubed at any sprtua advancement n the
neophyte and wshes to destroy t. Ths ower sef see s more
nformaton from the facutes (chef prests and scrbes)
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that t may more easy destroy ths new sprtua uaty It
nows that the brth of the Chrst Conscousness w be ts
undong f t does not destroy t before t attans to maturty
and power.
And they sad unto hm, In ethehem of udaea for thus
t s wrtten by the prophet, And thou ethehem n the and
of uda, art not the east among the prnces of uda: for
out of thee sha come a Governor, that sha rue my peope
Israe .
My peope Israe represents those parts of the beng, or
that conscousness, that s constructve. It s a we- nown
teachng of occutsm that the fe of esus Chrst s re-enact-
ed both physoogcay and sprtuay wthn the beng of
the neophyte. Therefore, that esus prncpe born n the
manger of the body w n tme grow and ascend and u-
tmatey rue a of the constructve phases of the beng.
Then erod, when he had prvy caed the wse men,
en ured of them dgenty what tme the star appeared.
And he sent them to ethehem, and sad, Go and search
dgenty for the young chd and when ye have found hm,
brng me word agan, that I may come and worshp hm aso .
Ths star s somethng that must be formed by the neo-
phyte hmsef, and must ead the wse men wth ther prec-
ous gfts from east to west . et t s aso true that
erod sends the wse men to ethehem , snce the
force that carres them s the same force that gves erod
fe and beng. The ony thought of the ower nature s
treachery. evertheess, t does assst n the process of
regeneraton.
When they had heard the ng, they departed, and o
the star, whch they saw n the east, went before them, t
t came and stood over where the young chd was. When
they saw the star, they re oced wth e ceedng great oy .
The departure of the wse men from erod and the
ower regon and ther foowng the star s a physoogca
process. Ths star ta es them to that pace n the body where
occut teachers say, a sprtua mpuse s born each tme the
Moon ma es her crcut. A Cosmc events are shown by the
movement of the heaveny bodes, and As above so beow .
aturay then, the stars must ndcate to the neophyte when
the tme s rght for the sprtua brth wthn hs own beng.
f course, there s e ceedng great oy when the added force
of the wse men s brought nto actvty wthn the tem-
pe or the body.
And when they were come nto the house, they saw the
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young chd wth Mary hs mother, and fe down and wor-
shpped hm: and when they had opened ther treasures, they
presented unto hm gfts god, and fran ncense and myrrh .
The gfts brought by the wse men represent added forces
or uates whch are produced as a resut of the sprtua-
zaton of the three e tra par of nerves. The frst gft god ,
represents Wsdom, and t re ures no stretch of the magn-
aton for us to see that we w have much more wsdom when
we have used the fe orce to sprtuaze ths e tra par of
nerves. The second gft s fran ncense . ran ncense
means the o of fe . or those who wsh to now more
concernng ths o and ts wor ng n the body, we suggest
a study of eveaton, sotercay Interpreted by the auth-
or. n Page 20 of ths boo a physoogca statement by a
former professor at Corne e pans n deta the wor ng
and resuts of the o of fe n the body. The ne t gft s
myrrh . Myrrh represents Purty. ymbocay, the actvty
of the three wse men s another way of e pressng regener-
aton, and ths naturay brngs the gft of Purty.
And beng warned of God n a dream that they shoud
not return to erod, they departed nto ther own country
another way. And when they were departed, behod, the
ange of the ord appeareth to oseph n a dream, sayng,
Arse, and ta e the young chd and hs mother and fee nto
gypt and be thou there unt I brng thee word: for erod
w see ths young chd to destroy hm. When he arose,
he too the young chd and hs mother by nght and depart-
ed nto gypt: And was there unt the death of erod:
that t mght be fufed whch was spo en of the ord by
the prophet, sayng, ut of gypt have I caed my son .
We beeve that those who foow the star n hgher
occut e ercses as gven by the oscrucan eowshp now
that the wse men returned home ony after a very ong
ourney. We are not at berty to e pan n deta e acty
what erse 12 means to us. We earnesty recommend, how-
ever, the wor s of Ma ende and the currcuum of the
oscrucan eowshp of ceansde, Caforna.
The fght of the young chd nto gypt ndcates the
sppng bac of the neophyte nto hs former condton of
dar ness. Ths happens not once but many tmes n our car-
eers and contnues to happen unt erod or the ower
nature s no onger ave wthn us. We are a n sprtua
dar ness unt the Chrst Chd becomes od enough and
strong enough to ead us to the ght. ut of gypt have I
caed my son , the verse says. It s true that the God Wthn
must ca each of us out of our sprtua dar ness nto the
ght of understandng and umnaton.

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Then erod, when he saw that he was moc ed of the
wse men, was e ceedng wroth, and sent forth, and sew a
the chdren that were n ethehem and n a the coasts there-
of, from two years od and under, accordng to the tme
whch he had dgenty en ured of the wse men .
It s sad to re ure about three and a haf years to compete
the process of regeneraton physoogcay. That s perhaps
why erod ony says chdren up to the age of two
years. After ths pont the sprtua chdren or mpuses
have grown too strong for hm to destroy easy. The reason
erod destroys chdren s that they are the product of
the heart or emotona nature, and naturay the ower sef
tres to use a of the force of the emotons n a sensua way.
Then was fufed that whch was spo en by eremy the
prophet, sayng, In ama was there a voce heard, ament-
aton, and weepng for her chdren, and woud not be com-
forted, because they are not.
Does not the ache or hgher emotona sef wthn
each of us cry after we have yeded to the ower nature and
aowed erod to msuse or our emotona forces
or chdren through gratfcaton of the ower desres Ths
wastng of the fe orce brngs nothng but pan and sorrow
to the femnne poe of beng. There can be no rea progress
on the occut path whe erod s aowed to these
chdren .
ut when erod was dead, behod an ange of the ord
appeareth n a dream to oseph n gypt. ayng, arse,
and ta e the young chd and hs mother and go nto the and
of Israe for they are dead whch sought the young chd s
fe.
oseph represents the head and Mary the heart. When the
mnd reazes that the ower nature s dead or has been con-
uered, he nows that he can then brng the young chd
out of gypt. It s a dstnct and defnte step n the fe of
the neophyte when erod des wthn hm. There are very
few occut students who reach ths pont n one fe. rom
then on rea progress s made, and wthout the constant bat-
te wth the ower nature. The growng Chrst Conscousness
s an ever-ncreasng ad on the Path. It may be dgressng,
but the wrter woud e to say that a carefu perusa of that
secton of the oscrucan Cosmo-Concepton devoted to
nutrton w hep to brng about the death of erod more
uc y and safey than ordnary s possbe. We aso rec-
ommend the wor of Prof. Arnod hret, T. de a Torre
and Dr. Water egmester as beng hepfu n con uerng the
ower nature through det.
And he arose, and too the young chd and hs mother,
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and came nto the and of Israe, but when he heard that Arch-
eaus dd regn n udaea n the room of hs father erod, he
was afrad to go thther: notwthstandng beng warned of
God n a dream, he turned asde nto the parts of Gaee.
And he came and dwet n a cty caed azareth that t
mght be fufed whch was spo en by the prophets, e
sha be caed a azarene.
These ast verses of Chapter 2 te us that the sprtua force
n regeneraton s not brought drecty nto erusaem or the
head. There s a process that must ta e pace n whch the
force s rased tte by tte. Gaee was oo ed down upon
by many peope of that tme. Thus, the Chrst prncpe must
dwe n and sprtuaze the humbe phases of our beng be-
fore t can be brought or rased to erusaem , as ths fna
step produces an enghtened conscousness or umnaton.
C APT 3
In those days came ohn the aptst, preachng n the
wderness of udaea And sayng epent ye, for the ng-
dom of heaven s at hand. or ths s he that was spo en of
by the prophet saas, sayng, The voce of one cryng n the
wderness, Prepare ye the way of the ord, ma e hs path
straght.
ohn the aptst represents the mnd or menta enghten-
ment. That s why t s sad that ohn the aptst must come
frst. It s necessary for us to have some understandng con-
cernng regeneraton before we can ntegenty proceed. We
must frst become awa ened through our menta facutes to
the necessty of purfyng the body before we rase the Chrst
orce. Ths ohn preaches to the varous facutes n the
unregenerated body or wderness that they must ma e of
ths wderness a ngdom of heaven. ohn tes us that we
must prepare the way of the ord (the ways ta en by the
Chrst orce) and ma e hs path straght. We must frst
propery purfy our bodes and then drect the fe orce up
the straght path of regeneraton. Ths process s taught n
the oscrucan eowshp to ts esoterc students.
And the same ohn had hs rament of came s har, and
a eathern grde about hs ons and hs meat was ocusts and
wd honey.
The rament of came s har appears to sgnfy the ve-
hce of an Intate whe the eathern grde around hs
ons reveas the fact that hs generatve facuty (the regon
of the ons) was grded or restraned. Ths shows that he
had sprtuazed hs body through contro of the ower na-
ture. ach of us must pass through the same process and wear
the eathern grde of sef-restrant. ocusts descrbe the
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fe orce. We a now how very destructve ocusts can be.
owever, ths same force can be changed from a destructve
to a constructve one. That s why t s sad that ohn s meat
was ocusts . Instead of aowng the ocusts or fe orce
to be destructve through sensua gratfcaton. ohn drected
ths orce upward n regeneraton and caused t to umne
or feed hm both physcay and sprtuay. Wd honey
s aso descrptve of the assmaton of ths con uered anma
force. When used as a sprtua power t s very sweet , n a
sprtua sense.
Then went out to hm erusaem, and a udaea, and a
the regon round about ordan. And were baptzed of hm
n ordan, confessng ther sns.
The above verses show how, through menta enghten-
ment, we can baptze or ceanse a parts of our beng wth
the mystc water or force of the ver ordan . The v-
er ordan s the fe orce ascendng the spna cana. It s
through the conservaton and drecton of ths orce that we
are washed cean of our many sns. Ths s not done, how-
ever, wthout the ceansng bood of Chrst. Wthout Chrst
we coud do nothng. It s the Chrst Wthn that drects the
force of the ver ordan n ceansng and umnng our
bengs.
ut when he saw many of the Pharsees and adducees
come to hs baptsm, he sad unto them, generaton of vp-
ers, who hath warned you to fee from the wrath to come
rng forth therefore fruts meet for repentance: And
thn not to say wthn yourseves, We have Abraham to our
father: for I say unto you that God s abe of these stones to
rase up chdren unto Abraham. And now aso the a e s
ad unto the root of the trees: therefore every tree whch
brngeth not forth good frut s hewn down, and cast nto the
fre.
The wrath to come ceary ndcates the aw of arma
or the aw of Cause and ffect, whch the occut student
nows so we. We reaze that we must pay n tme for the
ev we have done n the past. ohn as s the Pharsees and the
adducees who has tod them of the aw of Cause and ffect
that they shoud come to hm for hep. e e pans that there
s no evason of ther armc debts, but that they must brng
forth fruts meet for repentance or, n other words, they
must perform benevoent, constructve acts that w baance or
pay ther ev deeds. or an ustraton of the wor ng of ths
aw, tod n nterestng narratve form, read Magnfcent
bsesson by oyd Dougas. Ths w gve the reader many
hnts as to how he may wor wth the aw n order to
acheve a most successfu fe n every way.
ohn ceary states a truth conceaed beneath the tera
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messages to the Pharsees and adducees. Ths truth s that
ony the sprtua attrbutes of the beng and those capabe of
sprtuazaton w endure a others must be burned away n
the fre of purfcaton, or cut away by the sprtua a e
whch ta es away a that s not endurng from the Tree of
fe.
The statement that we cannot count on our dvne orgn,
but must show that dvne orgn n our ves, s worth con-
sderng. The oscrucan Phosophy teaches us that our
bodes were once mnera- e. Therefore, t s ndeed true that
God s abe of the very stones to rase up chdren unto Abra-
ham. In fact, the stones (the mnera ngdom) are the
manfestaton of a younger group of sprts who w some
day have human bodes and who are ust as much the sons
of Abraham as we are. God s ndeed abe of these stones
to rase up chdren unto Abraham. Uness we contnue to
progress and deveop, these younger sprts w pass us n the
ace. Ths s one of the truths whch ohn gave out esoter-
cay for the beneft of those who possessed suffcent sprt-
ua awa enng to understand.
I ndeed baptze you wth water unto repentance: but
he that cometh after me s mghter than I, whose shoes I am
not worthy to bear: he sha baptze you wth the oy
Ghost, and wth fre: Whose fan s n hs hand, and he w
throughy purge hs foor, and gather hs wheat nto the
garner but he w burn up the chaff wth un uenchabe
fre.
ohn represents the mnd or menta enghtenment. The
sprtua mnd s abe to conserve the water of fe and
baptze the facutes of the body wth ths conserved force.
owever, the one to come after hm (the purfed heart or
ove prncpe, as symbozed by esus Chrst) s capabe of
brngng down the power of the oy Ghost n a sprtua
baptsm--the fre of the sprtua down-pourng. In the ae-
gory above ohn emphaszes the fact that the pure heart s
more to be desred even than the enghtened mnd. The pure
heart s abe to thoroughy purge hs foor or to ceanse the
beng, gatherng and savng a of the good attrbutes, but
burnng (n the fre of conscence and remorse) the bad.
The reason ohn says that he s unworthy to bear the shoes
of esus, who represents the purfed heart, s ths: hoes
symboze the outward or most matera part of a thng. The
mnd, therefore, admts that t s not as worthy as even the
most outward phase of the purfed heart.
Then cometh esus from Gaee to ordan unto ohn, to
be baptzed of hm. ut ohn forbad hm sayng, I have
need to be baptzed of thee, and comest thou to me And
esus answerng sad unto hm, uffer t to be so now: for
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thus t becometh us to fuf a rghteousness. Then he suf-
fered hm.
It appears unversay agreed among be nterpreters that
the ver ordan represents the rver whch fows aong
the spna cana. The comng of esus to ohn to be baptzed
symbozes, n one sense, the fact that the heart aows the
mnd to drect the water of fe up ths spna cana to the
heart. In ths process the heart s thoroughy washed n ths
sprtua stream. ach of us must n tme rase ths orce to
the heart. Ths s nown as the mystc path, to dstngush t
from the path of the occutst. The occutst rases ths rver
of fe drecty up the spna cana to the bran. It s need-
ess to say that the method of the occutst s the far more dan-
gerous path n every way. In the oscrucan wor , as gven
to ts deeper students, ths process s carred on n such a way
that a rounded, compete deveopment resuts, wthout dan-
ger to the student.
And esus, when he was baptzed, went up straghtway
out of the water: and o, the heavens were opened unto hm,
and he saw the prt of God descendng e a dove, and
ghtng upon hm: And o a voce from heaven, sayng,
Ths s my beoved on, n whom I am we peased.
In the above two verses we have a descrpton of one of
the beautfu steps aong the ascendng path of the mystc.
When the force from the rver of fe baptzes or foods
the heart of the pure mystc, t ta es hm straght out of hs
body. e becomes a son of God n a truer sense than ever
before, snce hs personaty has bcome competey submerged
n the Chrst Conscousness. rom the hstorca ange, we
are tod that when ohn baptzed esus, esus eft the body
and the great Cosmc Chrst too possesson of t and used
t as a vehce through whch e mght manfest to human-
ty. Chrst eft the body of esus when the body was cruc-
fed upon the cross, after sayng, Consummatum st , nd-
catng that s wor was fnshed. At the tme of the bap-
tsm the go nown as esus ascended nto the heaven words
and heard the voce whch sad, Ths s my beoved on.
When we become pure enough to acheve ths beraton
from the crampng body, the personaty w turn the body
over to the Chrst Wthn, whch w henceforth be the ruer
of our bengs. Ths Chrst Wthn w assst us n attanng
to the abty to enter and eave the body at w. If the read-
er w carefuy study the pedge ta en n many orthodo
churches by the church member at baptsm, he w see that
ths s a very serous occason. aptsm represents the rasng
of the ndvdua above the waters of generaton. There-
fore, even n our churches, the asprant to baptsm ta es a
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pedge of purty. In the oscrucan eowshp the Proba-
toner-to-be reazes more fuy what ths pedge means. e
promses that the ower sef w serve the hgher n the ser-
vce of humanty. Durng the ta ng of ths pedge, he s
over-shadowed by a hgher eng. The reader may see by ths
how the great events n the fe of esus, the Chrst, are pat-
terns whch ceary ndcate steps to be ta en by each neophyte
at the proper tme.
C APT
Then was esus ed up of the sprt n the wderness to
be tempted of the dev. And when he had fasted forty days
and nghts he was afterward an hungered. And when the
tempter came to hm, he sad, If thou be the on of God,
command that these stones be made bread. ut he answered
and sad, It s wrtten, Man sha not ve by bread aone, but
by every word that proceedeth out of the mouth of God.
Wderness aways symbozes a pace of preparaton. We
w remember that the chdren of Israe stayed forty years
n the wderness before they coud enter the Promsed
and. A wderness s a pace wthout the comforts and a-
urements of cvzaton. It ndcates a pace where the strct-
est dscpne s practced. We understand, therefore, that the
body of esus, now used by the Chrst, was put through a
perod of severe dscpne. ach of us, when we have turned
over our bodes to the Chrst Conscousness, must go through
a perod of ths same dscpne. The stay n the wderness
was for forty days and forty nghts. 0 represents, sym-
bocay, the tme necessary for preparaton. emember that
the Ar foated above the ood for forty days. Ths s some-
what the same story but tod n dfferent symbosm.
It mght be we to note that esus Chrst, ah, Moses,
Davd and many of the other ancent characters went through
ths perod of forty-day fastng as a means of purfcaton and
preparaton. The dscpes of Pythagoras who were admtted
nto the hgher degrees of Intaton were aso re ured to fast
for forty days before ta ng the most advanced sprtua steps.
After esus Chrst had accompshed hs forty-day fast,
the Tempter was met and easy dscomfted. et the neo-
phyte who possesses many bad habts that he wshes to over-
come ta e note. Athough t s not wse to fast beyond one s
capacty, nevertheess, at some tme we must foow the ves
of these great be characters. When the Dscpes were not
abe to cast out certan of the most stubborn nd of devs,
Chrst tes them, These nd come not out e cept through
fastng and prayer. Medtate carefuy (snce we must ve
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ths story ourseves), that t was A T the fast that the
Tempter was met and overcome.
The frst temptaton of Chrst was a physca or a mater-
a one. Ths s the owest or frst of the temptatons whch
the neophyte must eventuay con uer, the physca appettes
and matera condtons. It s ndeed true that at a ater date
Man sha not ve as much by physca bread as he sha by
the W D or power whch proceeds from God. The wrter
beeves that he w ta e ths n through the head nstead of
through the speen, as s beng done at present durng seep at
nght. Then, aso, t w be the drect rays of the un whch
he w absorb, nstead of the refected rays from the Moon
through whch we are re-vtazed durng the nght at the
present tme. As e paned prevousy, he w aso have at-
tuned hmsef to the soar nstead of the unar month. Many
other great changes are n store for us aso. We w eat ess of
physca food and ve more by the Word of God . (The
rothers of the ose Cross eat physca food ony n perods
measured by years).
Then the dev ta eth hm up nto the hoy cty, and set-
teth hm on a pnnace of the tempe. And sath unto hm,
If thou be the on of God, cast thysef down: for t s wrt-
ten, e sha gve hs anges charge concernng thee, and n
ther hands they sha bear thee up, est at any tme thou dash
thy foot aganst a stone. esus sad unto hm: It s wrtten
agan, Thou shat not tempt the ord thy God.
As the frst temptaton of Chrst was a physca one, so
ths second temptaton had to do wth the mnd. The frst
temptaton was that Chrst use s powers to ma e bread n
order to satsfy s hunger. Ths mght aso symboze any
other physca thng whch mght be desrabe, such as weath,
persona power, etc. The second temptaton was that he ms-
use the power of s mnd. ndy remember, dear reader, that
these are symboc of tests that we ourseves must pass success-
fuy some day. The pnnace of the tempe represents the
head, and Chrst s as ed by atan to center s conscousness
on ev or ow thngs n order to test whether or not s pow-
ers are suffcent to protect m from harm. The owerng of
one s conscousness s what s meant by castng one s sef
down from the pnnace of the tempe. Chrst decnes to
test s sprtua power of mnd needessy by descendng to
a ower eve. e warns atan to cease temptng the hgher
nature, the God Wthn. As a uaty n a story whch must
be enacted wthn each of us, atan naturay symbozes_ the
ower nature, whch endeavors to tempt the sprtuazed
mnd or conscousness to become aware of ow thngs or
thoughts.
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Agan, the dev ta eth hm up nto an e ceedng hgh
mountan, and sheweth hm a the ngdoms of the word,
and the gory of them And sath unto hm, A these thngs
w I gve thee, f thou wt fa down and worshp me.
Then sath esus unto hm, Get thee hence, atan for t s
wrtten, Thou shat worshp the ord thy God, and hm ony
shat thou serve. Then the dev eaveth hm and behod
anges came and mnstered unto hm.
Ths e ceedng hgh mountan represents a very hgh
sprtua pane of conscousness. rom such a vantage pont,
Chrst s abe to see both past, present and future and a of
the spendor of many words. e reazes that e may choose,
f e wshes, to ren ush the owy fe of esus of azareth
and avod the terrbe persecuton and crucf on whch must
be s ot. Instead, e s free to reman n the heaven words
and en oy the great sprtua beauty and perfect peace that
prevas there. In a esser degree, we, as neophytes on the oc-
cut path, w aso have the same decson to ma e: whether
we w do the wor that brngs persecuton and dsgrace or
whether we w en oy the paudts and honors of the word,
but eavng a necessary though dsagreeabe ob undone.
Chrst drves the dev from m and chooses to descend to
the ower pane on whch humanty dwes, where e w
suffer and de for an ungratefu peope. e submerges s own
w and desre n the w of the ather, for ovng, sef-for-
gettng servce, that a great wor may be done. Ths, of
course, attracts the mnsterng ove of the anges, whch sym-
bozes the fact that the beng of anyone ma ng such a sac-
rfce s bessed by a down-pourng of sprtua force.
ow when esus had heard that ohn was cast nto
prson, he departed nto Gaee. And eavng azareth, he
came and dwet n Capernaum, whch s upon the sea coast,
n the borders of abuon and eptham: That t mght
be fufed whch was spo en by saas the prophet, sayng,
The and of abuon and the and of eptham, by the
way of the sea, beyond ordan, Gaee of the Gentes. The
peope whch sat n dar ness saw great ght and to them
whch sat n the regon and shadow of death ght s sprung
up.
The castng of ohn nto prson may be ta en two ways.
The body s the prson house of the prt. ohn s beng
cast nto prson mght ndcate a mnd that was frmy seat-
ed n the body or whch coud not be sha en, or t coud de-
note a mnd turnng materastc. The present ntent appears
to be to show that the mnd or ohn was frmy anchor-
ed. Wth the mnd frmy set, the Chrst , or that force n
the body, proceeds to vst varous ctes or parts of the
body that have not been prevousy sprtuazed. Capernaum
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s on the northwest shore of the ea of Gaee, whch nd-
cates that ths fe orce or Chrst orce s beng rased n the
body (West and north both ndcate the hgher parts of the
body, ust as south and east ndcate the ower parts). Ths
s a process whch the neophyte hmsef must go through
when he reaches ths advanced stage on the Path.
Capernaum means consoaton abuon means an
eevaton and ephtham means my wrestng. The
wrter, therefore, ta es the names of these ctes vsted by
Chrst to ndcate esotercay that through effort (wrestng)
the Chrst Wthn has ascended hgher n the body (eeva-
ton) and the neophyte s we-peased or consoed at the
wor .
The sentence, The peope whch sat n dar ness saw
great ght , means that those facutes whch were formery
dormant were made sprtuay actve or enghtened as a re-
sut of beng vsted by ths Chrst orce. Aso, the sent-
ence, And to them whch sat n the regon and shadow of
death ght s sprung up, reveas that those facutes whch
were dead to the thngs of the prt now become sprtua-
y actve.
rom that tme esus began to preach and to say, epent:
for the ngdom of heaven s at hand.
When the Chrst prt begns to preach n the body, t
s ndeed true that the ngdom of heaven s cose at hand. As
e states, The ngdom of heaven s wthn, and the pre-
vous verses gve us n symbosm steps n the formaton of
ths nner ngdom . It s ndeed true that we must repent
and do away wth those sns that do easy beset us. If we do
not we w not be successfu n brngng ths regeneratve pro-
cess to proper concuson.
And esus, wa ng by the sea of Gaee, saw two breth-
ren, mon caed Peter, and Andrew hs brother, castng a
net nto the sea: for they were fshers. And he sath unto
them, oow me, and I w ma e you fshers of men. And
they straghtway eft ther nets, and foowed hm.
mon, caed Peter, and Andrew, hs brother, represent
two facutes wthn the body. The Chrst Wthn cas to
them and they respond, addng two more phases of the beng
to the wor of purfcaton. ach of us must n tme ca the
mon and the Andrew wthn ourseves to assst n the
wor of preachng the Gospe (or enghtenng) a the
word of our beng. We do ths n vng the fe of the
Chrst Wthn. Ths fnay brngs us to umnaton, whch
comes as a resut of the crucf on or fna freedom of the
conscousness from the body. The promse to ma e mon
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and Andrew fshers of men means ths: A fsh represents
an unregenerated man swmmng n the waters of the
ower emotons. The wor of mon and Andrew n the fu-
ture woud be to rase them above or out of ths ow emoton-
a fe nto the brght dayght of the Chrstan egon.
And gong on from thence, he saw other two brethren,
ames, the son of ebedee, and ohn hs brother, n a shp
wth ebedee ther father, mendng ther nets and he caed
them. And they mmedatey eft the shp and ther father and
foowed hm.
It s possbe that the above verses ndcate that Chrst ca-
ed these two Dscpes from a hgher pane. At any rate, ther
father ndcates the od way or conscousness. At the ca of
the Chrst they mmedatey eft the od way for the new.
And thus, two more facutes of the neophyte become spr-
tuazed.
And esus went about a Gaee, teachng n ther syn-
agogues, and preachng the gospe of the ngdom, and hea-
ng a manner of sc ness and a manner of dseases among
the peope. And hs fame went throughout a yra: and
they brought to hm a sc peope that were ta en wth dv-
ers dseases and torments and those whch were possessed wth
devs, and those whch were unatc , and those that had the
pasy and he heaed them. And there foowed hm great
muttudes of peope from Gaee, and from Decapos, and
from erusaem, and from udaea and from beyond ordan.
The above verses show the contnuaton of the purfca-
ton of the body by the Chrst orce. The peope whom
Chrst heaed represent facutes whch become envened and
sprtuazed. The ctes spo en of symboze those regons of
the body n whch the nfuence of the Chrst orce was act-
ve. Decapos means ten ctes and ths, wth the other two
paces mentoned ( erusaem and udaea) .reveas the fact that
a of the tweve facutes were respondng to the Chrst n-
fuence. The tweve Dscpes of Chrst aso symboze the
tweve facutes, and n a certan sense convey a somewhat
smar dea as the tweve ctes. A cty represents a state of
conscousness, as has been mentoned prevousy, and the Ds-
cpes of Chrst represent facutes wthn each of us. When
these attrbutes foow or respond to the Chrst Wthn, the
tweve condtons of hgher conscousness are born.
C APT
And seeng the muttudes, he went up nto a mountan:
and when he was set, hs dscpes came unto hm: And he
opened hs mouth, and taught them, sayng: essed are the
poor n sprt: for ther s s the ngdom of heaven.
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A mountan represents a pace of hgh sprtua conscous-
ness, or Intaton. Ma ende, on Page 1 9 of the Cosmo-
Concepton, states that when Chrst too hs Dscpes nto
the mountan, t reay meant a pace of Intaton. Ths n-
dcates that ths sermon on the mount s understandabe n
ts true meanng ony to one who has sprtua percepton.
That s because t s gven on a hgher pane than ths physc-
a pane and the present words serve ony as a vehce tor the
conceaed sprtua meanngs. The reader w have to read
wth both hs heart and hs mnd.
It s sad that a foo n ths word may not be a too n the
eyes of God, snce the vaues of ths word are not the same
as the vaues of the heaven words. The poor n sprt rep-
resent those who are not haughty and proud of ther posses-
ons n the matera word, but who go through fe humby
and modesty, ovng and servng ther feow man. They are
not puffed up because they reaze somethng of the vast
scheme of evouton and ther own pace n regard to t.
Those who have sprtua eyes w never become proud n
sprt, because to see thngs ceary reveas to us the ma esty
and spendor of hgher panes and bengs and the reazaton
of how much wor there s to do and how far we have to
cmb.
essed are they that mourn: for they sha be com-
forted.
It s sad that ntense desre s the frst re uste of an occut
student f he s to ma e progress on the Path. We beeve we
are correct n sayng that sou hunger carred Mr. ende
to the hgh sprtua attanments he reazed. We are peased
ndeed, then, f we have the sprtua deveopment wthn
that mourns or sorrows for a more dea condton, because
then we sha wor to better condtons and sha be bessed
for the wor and comforted as a resut of the wor .
essed are the mee , for they sha nhert the earth.
It s not generay reazed that the earth s crystazed
prt. In tme t w grow ess and ess dense unt we w
agan en oy hgher condtons such as the Garden of den
possessed. It s sef-evdent that proud and sefsh peope
coud pay no part n such a future dea condton. Ths w
be reserved for the mee . Ths verse aso refers to the per-
sona earth or body, whch when sprtuazed sha be
rued by the Chrst Wthn and not the proud and snfu
ower sef.
essed are they whch do hunger and thrst after rght-
eousness: for they sha be fed.
Ths verse contans somewhat the same meanng as erse
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. It s when we mourn for more sprtua condtons that
we are fed wth hunger and thrst for those cond-
tons. In that beautfu boo , The ervant n the ouse by
ennedy, the shop of enares tes Mary that she may have
anythng she wshes. Mary thn s he ntends to produce n
some supernatura way whatever she as s for. Ths s not
what the shop means. e nows that whenever we desre
anythng strongy enough, we w wor for and attan that
thng n tme. Therefore, Chrst s statng an occut truth
when he says that f we hunger and thrst for rghteousness
we sha attan rghteousness.
essed are the mercfu: for they sha obtan mercy.
erse 7 very concsey states one of the fundamenta oc-
cut aws--the aw of Cause and ffect. Ths s sometmes
caed the aw of arma. In the d Testament t s caed
the Mosac aw and stresses an eye for an eye and a tooth
for a tooth. Chrst refers to ths aw when e states that
e came not to do away wth the aw but to fuf the
aw. e s spea ng of ths aw of Cause and ffect or of
arma. ncere occut students try to baance ther Cosmc
debts by dong a of the constructve good possbe, now-
ng that even though t does not come drecty bac to them
because of past arma, t does baance ths arma and pre-
vents mtaton and ev that woud otherwse come to them
as a resut of ths same aw. Ths verse coud be the sub ect
of much usefu medtaton, for t s ndeed true that As we
gve, so sha we receve.
essed are the pure n heart: for they sha see God.
The deeper student of regon fuy reazes from hs own
e perence, that dfferent panes of conscousness have dffer-
ent rates of vbraton. e nows that t s ony that person
who vbrates at a hgh or pure rate of vbraton who s en-
abed to attune hmsef to the heaven words. It s an auto-
matc and unchangeabe aw that ether now or at death we
can become conscous of no hgher pane than that one to
whch we are attuned. nce God s ove, Truth, Purty, etc.,
t s sef-evdent that we have no conscousness of m unt
and ony to the degree that we possess the attrbutes of God.
essed are the peacema ers: for they sha be caed the
chdren of God.
Pose and perfect peace wthn dstngushes the advanced
student treadng the path of sprtua attanment. ny those
who deveop peace wthn are abe to radate that uaty.
Those who do are surey cose to the ngdom of heaven.
There s a we- nown occut n uncton, e st and now
that I AM God. It s when we st the personaty and be-
come peacefu that the st, sma voce spea s to us and we
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reaze that we are each ndeed a chd of God.
essed are they whch are persecuted for rghteousness
sa e: for ther s s the ngdom of heaven.
When we ve n ths physca word but are not of the
word, there are many Gethsemanes through whch we
must pass. The nharmony and sefshness of materay-
mnded peope w cause us to suffer. The atmosphere of
uor and tobacco w be dstastefu to us, as we as many
other condtons that go wth ths word. These thngs ony
brng out the beauty of the prt n the neophyte, snce hs
goa s the ngdom of God, whch sha ndeed be hs f he
fants not.
essed are ye, when men sha reve you, and persecute
you, and sha say a manner of ev aganst you fasey, for
my sa e. e oce and be e ceedng gad: for great s your
reward n heaven: for so persecuted they the prophets whch
were before you.
tudents of the occut reaze that when they step out of
the ran and fe of the masses, they mmedatey become the
targets of those from whom they have dared to be dfferent.
Many tmes ths abuse and crtcsm s untrue and dstorted.
evertheess, we must earn to ta e t wthout resentment and
gve bac ove n return, nowng that, what s mne w
come to me, and nothng can eep t away.
In the nterpretaton gven to the eattudes we have tred
to brng the reader nto a certan state of nspred conscous-
ness. We now as that he re-read these eattudes, magnng
that the Chrst Wthn s spea ng. Imagne the Chrst Con-
scousness spea ng to the Chdren of ght or Chdren
of Israe or facutes capabe of sprtuazaton wthn hs
own beng. Ths s one of the esoterc nterpretatons of these
eattudes. It concerns the atttude of the constructve
uates wthn us toward the unsprtuazed peope or
facutes. We must contnue the wor of the sprtuazaton
of the unpurfed facutes wth ove, peace and patence, un-
t we fnay convert the whoe of the earth or body.
Therefore, dear reader, do not forget the persona appcaton
of these eattudes n regard to the confctng peopes
wthn the aura of our own bengs.
e are the sat of the earth: but f the sat have ost hs
savour, wherewth sha t be sated t s thenceforth good
for nothng, but to be cast out, and to be trodden under foot
of men.
The sprtua sef s the sat of the earth (body), for
wthout t the body s feess cay and s ft for nothng but
to be cast underfoot as s the rest of the cay. When we s uan-
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der ths sprtua force or sat , t oses ts apparent savour
and the body oses ts rea vaue as the nstrument of the pr-
t. et us not e tngush the ght of the prt or ose the
sat of our earth .
e are the ght of the word. A cty that s set on a h
cannot be hd. ether do men ght a cande and put t un-
der a bushe, but on a candestc and t gveth ght unto a
that are n the house. et your ght so shne before men,
that they may see your good wor s, and gorfy your ather
whch s n heaven.
The hgher or sprtua sef s the ght of our tte
word , the body. A of the ghts or sprtua persons
together are the ghts whch umne the outer word. A
cty that s set on an h means that a state of conscousness
that s very hgh cannot be conceaed from others who have
sprtua sght. Ths s because of the ght radaton from such
a person. Ths sprtua ght or radaton s the sgn of the
Master Mason or Intate. It cannot be hd , but shnes
forth so that a who have sprtua eyes can see t. Ths s the
sgn whereby one Master Mason may recognze another n
dar ness as we as n the ght. It s not good to repress what
ght we have because the word needs t. Chrst says that f
we have the true ght t w shne through our good wor s
and we w brng many to a hgher understandng, to our ev-
erastng reward.
Thn not that I am come to destroy the aw, or the pro-
phets. I am not come to destroy, but to fuf. or very I
say unto you. T heaven and earth pass, one ot or one ttte
sha n no wse pass from the aw, t a be fufed. Who-
soever, therefore sha brea one of these east command-
ments, and sha teach men so, he sha be caed the east n
the ngdom of heaven: but whosoever sha do and teach
them, the same sha be caed great n the ngdom of heav-
en.
Chrst tes us pany here that athough the forgveness
of sns s a fact, there s st the aw of Cause and ffect to
be rec oned wth. Ths s the aw of Moses, whch st hods
good today. It s the aw that, As we sow, so sha we reap.
We may be forgven our sns, but we must st pay our debts
resutng from prevous destructve actvty. Many regous
teachers thn that wth the comng of the Chrstan eg-
on and the ew Testament, the d Testament s a thng of
the past and somethng more or ess ncorrect. Ths s pot
the case. We must outgrow, or rather, fuf every re ure-
ment of the d Testament before we come under the ds-
pensaton of the ew. It s a great error to teach that a we
have to do s to say that we accept the teachngs of Chrst
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mentay and a of our debts are mmedatey canceed and
our sns a thng of the past. Chrst dstncty states that e
does not do away wth the aw of Moses or the aw of Con-
se uence. e pany states that whoever teaches any untrue
doctrne such as the commony taught one concernng the
evason of our Cosmc debts w surey have to pay for gv-
ng out such an untrue teachng. e teaches dstncty that
the brea ng of any aw must be pad for n fu, whch s
good, sound common sense and n accord wth true occut
teachng.
or I say unto you, That e cept your rghteousness sha
e ceed the rghteousness of the scrbes and Pharsees, ye sha
n no case enter nto the ngdom of heaven.
The scrbes and Pharsees were concerned wth the eep-
ng of the etter of the aw. We can never enter nto the heav-
en words merey wth ths state of conscousness. It re ures
ntense feeng generated by sou hunger. The mere technc-
a nowedge or eepng of the form sde of any regon w
never generate ths ftng power of the prt. ny a pure
heart can rase us to the Throne of God. ustfcaton, the
Chrst tes us, s not enough. It re ures C C ATI .
e have heard that t was sad by them of od tme, Thou
shat not and whosoever sha sha be n danger of
the udgment. ut I say unto you, That whosoever s angry
wth hs brother wthout a cause sha be n danger of the
udgment and whosoever sha say to hs brother: aca,
sha be n danger of the counc: but whosoever sha say
Thou foo, sha be n danger of he fre.
Anger wthout cause w brng udgment upon the per-
son when he passes out of physca fe and the go or prt
revews the fe ust ved n the physca word. Ths s a pro-
cess of retrospecton or udgment we a go through after
death. The counc s the sprtua herarchy or ts agents
who assst us to now and correct our msta es when we pass
out of the body and revew the ast fe. The fre or he
that we are n danger of when we ca our brother a foo s
the fre of Purgatory. Ths s not a physca fre. It s the
fre of the conscence whch burns deep nto the memory
the remorse fet by the prt when t revews or retrospects
these ev deeds or words. (A study of the oscrucan Cos-
mo-Concepton by Ma ende w e pan ths process n
deta).
Therefore f thou brng thy gft to the atar, and there
rememberest that thy brother hath ought aganst thee eave
there thy gft before the atar, and go thy way frst be recon-
ced to thy brother, and then come and offer thy gft .
ccutsm teaches us that t s not so much the gft tsef
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but the sprt n whch the gft s offered that s peasng to
God. The mte of the wdow was worth more to God than
the arge donatons of the weathy men. sotercay, the
above verses teach us a esson of practcaty: that t s better
frst to be at peace wth our feow man before we enter nto
our regous rtes. We can ony perform our regous rtes
satsfactory when our hearts are at peace wth our feow
man.
Agree wth thne adversary uc y, whst thou art n
the way wth hm est at any tme the adversary dever thee
to the udge, and the udge dever thee to the offcer and thou
be cast nto prson. ery I say unto thee, Thou shat by no
means come out thence, t thou hast pad the uttermost
farthng.
We are taught that f we aow a msunderstandng or sn
to grow unt t becomes so great that t produces destructve
actvty, the ords of Destny w be forced to see that we are
gven the correspondng mtaton as a resut of brea ng
Cosmc aw. We w then be forced to pay the debt whch we
w have thereby ncurred, whch w hod us bac n our
evoutonary process unt ths partcuar esson s earned.
In other words, we must try to correct our fauts and ms-
understandngs before they become great enough to cause us
troube of a serous nature. The retrospecton e ercse gven
by the oscrucan choo s very effcent n hepng us to
carry out ths n uncton of the Chrst.
e have heard that t was sad by them of od tme, Thou
shat not commt adutery: ut I say unto you, That
whosoever oo eth on a woman to ust after her hath com-
mtted adutery wth her aready n hs heart .
We now that the thought s father to the deed, and n
our sprtua deveopment we now we that thoughts are
T I G . We must, therefore, not ony master our physca
actvtes, but we must aso master our very thoughts. The
three steps on the path to sprtua attanment are: rst,
mastery of the physca body. econd, mastery of the emoton-
a nature. Thrd, mastery of the mnd.
And f thy rght eye offend thee, puc t out, and cast
t from thee: for t s proftabe for thee that one of thy mem-
bers shoud persh and not that thy whoe body shoud be cast
nto he .
We are warned many tmes to watch carefuy the actv-
tes of the varous physa senses, so that through them or one
of them the whoe beng s not made to suffer. The ma orty
of man nd suffer today because of ac of contro over the
tongue. thers suffer from ac of contro of the ower em-
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otona nature. As we are motvated amost entrey through
desre, t s tte wonder that our senses ead us astray.
Thradom to the senses s responsbe for our mtatons.
vercomng ths s the great step on the occut path. As
Goethe says, rom every power that hods the word n
chans, man berates hmsef when sef-contro he gans.
And f thy rght hand offend thee, cut t off, and cast t
from thee: for t s proftabe for thee that one of thy mem-
bers shoud persh, and not that thy whoe body shoud be
cast nto he .
The above verse e presses practcay the same thought as
erse 29, wth one e cepton. The rght hand ndcates act-
vty under our own contro, snce the rght hand, esoterc-
ay, sgnfes contro. Therefore, the Chrst wshed partcu-
ary to emphasze the serousness of deberatey commttng
a sn. It s bad enough to sn through wea ness or gnorance,
but to sn deberatey brngs a much greater penaty.
It hath been sad, Whosoever sha put away hs wfe,
et hm gve her a wrtng of dvorcement: ut I say unto
you, That whosoever sha put away hs wfe, savng for the
cause of forncaton, causeth her to commt adutery: and
whosoever sha marry her that s dvorced commtteth adut-
ery.
There may be severa meanngs to the above verses. We
suggest much medaton on the part of the reader. The frst
verse probaby has to do wth the od aw. Under ths aw,
and possby n some astern teachngs today, a man coud
eave hs wfe for severa reasons. ne reason was so that he
mght devote hs tme entrey to sprtua wor . It s sad
that asputn eft hs home and famy for that purpose.
There s a egend concernng uddha that s somewhat sm-
ar. The teachng of Chrst and the oscrucan Phosophy
gve a very dfferent dea. We are taught esotercay, and
aso as a matter of good common sense, that f we do not suc-
cessfuy carry out one contract, we can hardy be trusted to
carry out another. Marrage s a contract and f we fa to do
our part n ths contract, we are ayng the ground wor for
a faure aong some other ne. ndy note that asputn s
absence from hs famy was but temporary and that he con-
tnued to be marred to hs wfe as ong as he ved.
Another suggested meanng to erses 30 and 31 s ths:
wfe means the heart or emotona nature. The mnd must
not put away or overrue the ntutve or emotona sef un-
ess t be that the ntuton s of a ow nature ( forncaton ).
Whoever ta es up wth ths wfe or ow emoton natura-
y commts forncaton . Ths woud be the esoterc meanng
of these two verses.
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Agan, ye have heard that t hath been sad by them of
od tme, Thou shat not forswear thysef, but shat perform
unto the ord thne oaths: ut I say unto you, wear not at
a nether by heaven for t s God s throne: or by the
earth for t s s footstoo nether by erusaem for t s the
cty of the great ng. ether shat thou swear by the head,
because thou canst not ma e one har whte or bac . ut et
your communcaton be, ea, yea ay, nay: for whatso-
ever s more than these cometh of ev.
If the reader w anayze hs feengs when ta ng an
oath, he w notce that the emotona power put nto the
swearng ta es hm far away from the peace that passes a
understandng . Ths refers to the ordnary oath of the phys-
ca word. The wrter beeves that ths undesrabe emotona
state was one of the thngs the Chrst wshed us to avod. In
the oscrucan wor no oath s ever ta en. Instead, a prom-
se s made, not to any other person, but between the ower
and the hgher sef of one person. The promse s made to
your own hgher sef. The ua ers recognzed ths and have
tred to ve these verses teray. ur reputaton for eep-
ng our word shoud be so we nown that no bond or oath
shoud ever be re ured of us. It shoud not be necessary for
us to - wear to any promse f our characters are good enough
and nown to be so. wearng to perform an obgaton at
certan tmes has a tendency to ma e our ordnary promses
worth ess. Ths s one of the reasons that an oath has a ten-
dency to undermne our characters. Medtaton on the ver-
ses above, wth our e panaton, shoud ma e ths part of
the crptures very cear.
e have heard that t hath been sad, An eye for an eye,
and a tooth for a tooth: ut I say unto you, That ye resst
not ev: but whosoever sha smte thee on thy rght chee ,
turn to hm the other aso. And f any man w sue thee at
the aw, and ta e away thy coat, et hm have thy coa aso.
And whosoever sha compe thee to go a me, go wth hm
twan. Gve to hm that as eth thee, and from hm that
woud borrow of thee, turn not thou away. e have heard
that t hath been sad, Thou shat ove thy neghbour, and
hate thne enemy. ut I say unto you, ove your enemes,
bess them that curse you, do good to them that hate you,
and pray for them whch desptefuy use you and persecute
you That ye may be the chdren of your ather whch s
n heaven: for he ma eth hs sun to rse on the ev and on the
good, and sendeth ran on the ust and on the un ust. or f
ye ove them whch ove you, what reward have ye do not
even the pubcans the same And f ye saute your brethren
ony, what do ye more than others do not even the pubc-
ans so e ye therefore perfect, even as your ather whch
s n heaven s perfect.
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The esoterc prncpe reveaed n the precedng verses s
that t s not of the most mportance what happens to us, but
what s vtay mportant s U ACTI . It does not
matter that the man noc s out our teeth or str es us on the
chee . That has not hurt our character nor essened our
chances of enterng the ngdom of heaven. If a man sues us
at aw or compes us to wa a me, that has not hurt us.
ut f we noc the other man s teeth out n retaaton or
str e hm n return when he smtes our chee , we have n-
ured ourseves terrby. It s unmportant that we may have
won a physca batte or a aw sut. It s vtay mportant
that we have assumed a pugnacous, or revengefu or vn-
dctve atttude. uch an atttude reveas a character that can
never enter nto the hgher conscousness.
ether must we be envous when we see others prosper
who do not ve the hgher fe. It s not mportant that the
man prosper or not. It s our ACTI toward hs pros-
perty that s vtay mportant. It s the feeng of the prt
Wthn that s worth whe. What we gan n ths word or
ose s unendurng. The treasure whch we store up, both n
our characters and n the Cosmc an , through ovng, sef-
forgettng servce, s the ony treasure that endures. When we
send out thoughts of ove to those who persecute us, that ove
heps to ma e them nder toward us, and at the same tme
rases ourseves to a more subme state of conscousness.
When we send out angry or ev thoughts, on the other hand,
t tears U down n addton to hurtng those to whom we
send these thoughts. That s, provdng, of course, that the
recpent has anythng of a e nature n hs ma e-up to
whch our ugy thoughts are attuned or may attach them-
seves.
Chrst says that ony G D pays, regardess of how we
are treated by others or what seems to be proftabe from the
physca vewpont.
C APT
Ta e heed that ye do not your ams before men, to be
seen of them: otherwse ye have no reward of your ather
whch s n heaven. Therefore when thou doest thne ams,
do not sound a trumpet before thee, as the hypocrtes do n
the synagogues and n the streets, that they may have gory
of men. ery I say unto you, They have ther reward. ut
when thou doest ams, et not thy eft hand now what thy
rght hand doeth: That thne ams may be n secret: and thy
ather whch seeth n secret hmsef sha reward thee open-
y.
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The nstructons contaned n the th Chapter of Mat-
thew are among the most mportant n the whoe of the -
be, provdng they are understood n ther esoterc meanng.
The nterestng and popuar nove, Magnfcent bsesson
by oyd Dougas s wrtten around ths Chapter. We sug-
gest that Magnfcent bsesson , be read at ths tme n
con uncton wth ths study. We fee sure that the resut w
be an e panson of conscousness on the part of the reader.
Chrst tes us that when we do a good deed, uness we
conserve the power or reward whch comes to us automatc-
ay as Cosmc credt, we sha not have t as an avaabe
force whch acts as an actua power to carry us on to hgher
accompshments. In other words, when we do a good deed
we earn a sprtua credt. Ths credt, at dvdend-payng
tmes as reveaed by the stars, comes to us as a power wth
whch we may acheve success. That s, provded we do not
e haust or spend ths credt mmedatey through sef-appre-
caton or apprecaton by others. The average person oses
a or most of hs Cosmc credts ether by boastng of hs good
wor s hmsef or aowng others to pay hm wth ther
prases. The doer of a good deed n that way oses much of
the rea vaue of hs wor . When the credt for a good deed s
thus used up or ta en physcay, there w be no Cosmc
credt wth the ather for use n the future. Therefore, we are
warned not to ta (or aow anyone ese to ta ) concernng
any good we may do. or ths reason, whenever the Chrst
dd a nd deed, he warned the person or persons whom he
benefted to see that ye te no man . e repeated ths n-
uncton many tmes. The purpose of the many repettons
was to try to mpress upon the deeper student the vaue of
ths occut aw.
And when thou prayest, thou shat not be as the hypo-
crtes are: for they ove to pray standng n the synagogues
and n the corners of the streets, that they may be seen of
men. ery I say unto you, They have ther reward. ut
thou, when thou prayest, enter nto thy coset, and when
thou hast shut thy door, pray to thy ather whch s n sec-
ret and thy ather whch seeth n secret sha reward thee
openy. ut when ye pray, use not van repettons, as the
heathen do: for they thn that they sha be heard for ther
much spea ng. e not ye therefore e unto them: for your
ather noweth what thngs ye have need of, before ye
as hm.
Agan Chrst tes us not to spend any Cosmc mert or
credt that we may ac ure, through physca reward or recog-
nton. Ths appes to prayer as we as to good deeds. If
we wsh our prayers answered we must not spend the force
of them through beng heard by our feow man and n ob-
tanng mert for our pety. We must spea ony to God. We
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are ceary shown that t s the sprt of the prayer and not
the form or ts ength that counts. We are aso warned not to
beg our ather for thngs to satsfy our persona desres. e
nows aready what we need before we as m. We ony
now what we want. e nows what we reay need. ur
prayers shoud actuay be n the form of prase and adora-
ton. Many among even occut students do not now the
rea meanng and ob ect of prayer or how to pray. o pet-
ton to God that s sefsh can possby be caed a prayer.
Ths s the frst thng we must burn wth gowng etters n-
to our conscousness. As to method of prayer, we are tod to
enter nto our coset . Ths phrase conceas an esoterc
prncpe. That s, we shoud have a certan coset or
sacred pace where we pray. Ths pace shoud be used for
no other, purpose. In ths way we bud a tte sprtua tem-
pe whch e ats and rases us coser to God every tme we
enter t. Those who have sprtua eyes can even see ts for-
maton. nce prayer s a means of powerfu concentraton,
t s best never to aow any thought to enter nto the prayer
whch s not so hgh and beautfu. therwse, we mght g-
noranty harm ourseves by concentratng strongy upon the
ac uston of some matera ob ect. The atter s not prayer.
The compete and a-ncusve prayer s the ord s
Prayer , whch foows:
After ths manner therefore pray ye: ur ather whch
art n heaven, aowed be thy name. Thy ngdom come.
Thy w be done n earth, as t s n heaven. Gve us ths day
our day bread. And forgve us our debts, as we forgve our
debtors. And ead us not nto temptaton but dever us from
ev: or thne s the ngdom, and the power, and the gory
for ever. Amen.
Ths s the perfect prayer. It scentfcay feeds .-nd buds
every phase of our beng, both sprtua and physca. An
e panaton n deta of the esoterc nterpretaton of the
ord s Prayer, woud be a sma boo n tsef. We
therefore refer the reader to the oscrucan Cosmo-Concep-
ton, Pages 2 to . If the reader does not have ths boo ,
send to the oscrucan eowshp of ceansde, Caforna.
It s prnted both n an ne pensve paper edton and n the
reguar coth bndng We woud advse a carefu study of the
coored dagram of the ord s Prayer , opposte Page .
Do not become dscouraged f you are not abe to mmedatey
understand what s sad concernng the ord s Prayer n
the Cosmo . Anythng worth earnng s worth hard study.
or f ye forgve men ther trespasses, your heaveny
ather w aso forgve you: ut f ye forgve not men ther
trespasses, nether w your ather forgve your trespasses.
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ere s stated another occut aw. It s the aw of Cause
and ffect or the aw of Conse uence. As we sow, so sha
we reap. We must radate ove and forgveness, f we wsh
to receve ove and forgveness n return. The reader must
not forget, however, that forgveness of our sns does not
pay the debt. Ths s another actvty of the aw of Cause
and ffect. When we have the state of conscousness
that aows us to forgve others and then as forgve-
ness, we w wngy repay the e uvaent of our sn or
Cosmc debt to socety through unsefsh servce.
Moreover when ye fast, be not as the hypocrtes, of a sad
countenance: for they dsfgure ther faces, that they may ap
pear unto men to fast. ery I say unto you, They have
ther reward. ut thou, when thou fastest, anont thne head,
and wash thy face That thou appear not unto men to fast,
but unto thy ather whch s n secret: and thy ather,
whch seeth n secret, sha reward thee openy.
In not aowng others to now when we fast for sprt-
ua purposes, we are agan warned aganst ta ng physca
credt for sprtua sacrfces or deeds that we do, thereby
osng our Cosmc credt or sprtua reward. Ths reward be-
comes avaabe at tmes as a defnte power. Those who have
accumuated t have fet t n the abty to accompsh that
whch they coud never do before. It s a wor abe aw.
At ths pont, the wrter woud e to say a few words
regardng fastng. It s hs opnon that the ancent sprtua
custom of fastng s entrey too much negected by the
searcher-after-truth today. e nows, however, that f a fast
s carred on wthout suffcent nowedge and e perence
concernng ts effects, that t can do much physca harm.
When propery conducted, t s one of the greatest heps to
enghtenment. It s caed to the neophyte s attenton not
once but many tmes n the be.
ay not up for yourseves treasures upon earth, where
moth and rust doth corrupt, and where theves brea through
and stea: ut ay up for yourseves treasures n heaven,
where nether moth nor rust doth corrupt, and where theves
do not brea through nor stea. or where your treasure s,
there w your heart be aso.
We reaze that we cannot serve two masters we. fe s
a strugge between the physca and the sprtua. We now
that the hgher and the ower wthn are aways opposed to
each other. We must n tme come nto the reazaton that
we are but stewards of anythng of physca substance that
we may have or use. ven the atoms of our bodes at death
are restored to ther orgna form, and are afterwards re-as-
sembed to form the bodes of other gos. We are admonshed
to center our mnds and hearts on the sprtua thngs whch
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w endure and not on physca thngs, whch are but tran-
sent. As a suggeston n mantanng a sprtua atttude and
hodng the mnd on worth whe thngs, try to magne that
each day s the ast day you have to ve on earth. Go through
each day e acty as f ths were true. ou w fnd t a good
sprtua e ercse.
The ght of the body s the eye: f therefore thne eye
be snge, thy whoe body sha be fu of ght. ut f thne
eye be ev, thy whoe body sha be fu of dar ness: If
therefore the ght that s n thee be dar ness, how great s
that dar ness
sotercay, when the optc thaamus (or the thrd eye)
s ghted wth the rased fe orce, t ghts the entre body.
Ths s the eye that s snge , and as the Twenty-second
erse says, when t s ghted, the entre body s fu of ght.
When we have opened ths eye we then bear the sgn of
the Master Mason . ne havng ths ght can aways recog-
nze another Master Mason who has t, snce the openng
of ths eye brngs wth t carvoyant sght. When the same
force s turned downward for the use of the ower nature,
the whoe beng s n utter dar ness, and how great s that
dar ness
o man can serve two masters: for ether he w hate
the one, and ove the other or ese he w hod to the one,
and despse the other. e cannot serve God and mammon.
Mammon usuay symbozes materaty, but t has a st
deeper meanng. M n ths word represents the femnne
force. A represents the mascune force. Whchever one of
these two etters comes frst n a word domnates or rues the
etter foowng t. or e ampe, Chrst says efore Abra-
ham was I AM. Ths means that I or the go was n
e stence before Abraham. It aso means that before Abra-
ham, the mascune A domnated or wor ed upon the fem-
nne M to produce ght. Ths was the proper use or
unon of these two poes of ature. When, hpwever, the
proper order of thngs s reversed and the mnd or mascune
poe serves the M (the femnne or emotona nature) then
we have Mammonas. Ths we beeve to be the word from
whch Mammon s ta en. Mammon, therefore, ndcates the
case n whch the femnne or emotona nature rues the mnd.
It s sef-evdent that when the mnd s dctated to and
rued by the emotons, we certany cannot serve God, par-
tcuary f t s the ower emotons. Therefore, the above
verse tes us that we cannot aow our ower emotons to have
ther way wth us and serve God at the same tme.
Therefore, I say unto you, Ta e no thought for your
fe, what ye sha eat, or what ye sha drn nor yet for
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your body, what ye sha put on. Is not the fe more than
meat, and the body than rament ehod the fows of the
ar: for they sow not, nether do they reap nor gather nto
barns yet our heaveny ather feedeth them. Are ye not
much better than they Whch of you by ta ng thought can
add one cubt unto hs stature And why ta e ye thought
for rament Consder the es of the fed, how they grow
they to not, nether do they spn: And yet I say unto you,
That even oomon n a hs gory was not arrayed e one
of these. Wherefore, f God so cothe the grass of the fed,
whch today s, and tomorrow s cast nto the oven, sha he
not much more cothe you, ye of tte fath Therefore
ta e no thought, sayng, What sha we eat or, What sha
we drn or, Wherewtha sha we be cothed ( or after
a these thngs do the Gentes see :) for your heaveny
ather noweth that ye have need of a these thngs.
Chrst gves us a esson, n one nterpretaton, concernng
the mportance of the sprtua body or soma psuchcon ,
as spo en of by t. Pau. e ntmates ute pany that the
sprtua vehce w be a very gorous thng compared to the
physca body that t w ast when the dense body has de-
cayed. e gves a hnt (as taught n the Cosmo-Concep-
ton ) that ths etherc body (as symbozed by the beautfu
es of the fed) w be our ne t vehce and the one we
shoud wor on to brng t to practca use. The fows of
the ar represent thoughts. The ather feedng them nd-
cates that we w be gven wsdom from the ather n th
heaven words. e t, t s ndcated that, e the es n the
fed, we w be cothed wth ths new and heaveny
rament, whch w be everastng n comparson to the phys-
ca body. e says that the Gentes see after physca thngs.
Do not have the wrong concepton of the meanng of the
word, Gente. A Gente s one who s not crcumcsed, n
be symbosm. Crcumcson means the gvng up of the
ower (symbozed by fores n) for the sa e of an dea or
God. Therefore, crcumcson symbocay represents conse-
craton to a hgher fe. A man may be racay of any stran
and may not have been physcay crcumcsed and st be a
ew or consecrated one n the sprtua or bca sense.
As the Gentes symboze those peope who have not sac-
rfced the ower nature to God, they woud naturay see
after the thngs of the senses and of the physca body. Pease
aways remember that a Gente s never referred to n the
be as a partcuar peope, but aways as a type of ndvd-
ua. A ew or an Israete s one who masters the ower
nature and see s the thngs of God. A Phstne or an
Amae te , etc. s used n the same sense as Gente and
sgnfes a person who ves the fe of the physca senses.
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ut see ye frst the ngdom of God, and hs rghteous-
ness and a these thngs sha be added unto you.
The ngdom of God es wthn. If we see ths and
ac ure the power that comes as a resut of see ng and fnd-
ng t, we w be abe to obtan anythng we wsh. We w
be abe to command the ature prts and ma e god. We
w be abe to change the affnty of physca atoms so that
we can not ony change one substance to another but mut-
py a sma uantty of anythng to a very arge uantty, as
Chrst mutped the oaves and fshes. When we arrve at
ths stage of deveopment, however, we w never use ths
power n any persona or sefsh way but ony to hep oth-
ers. We w be beyond the carng for petty physca ob ects
whch so nfuence our ves at present. We w have ac-
cumuated so much Cosmc credt that more than everythng
we need w fow to us wthout our as ng, ust as the verse
above says.
Ta e therefore no thought for the morrow: for the
morrow sha ta e thought for the thngs of tsef. uffcent
unto the day s the ev thereof.
The aw of Cause and ffect w ta e care of tomorrow,
ether for good or bad. W s the tme we shoud be care-
fu about, for the present ma es the future. If we do we to-
day and the precedng days, we w have a good tomorrow
as the resut of causes put nto acton whch brng future re-
suts. bert ubbard must have reazed ths aw when he
wrote ve each day as best you can and be nd , now-
ng that such an atttude woud ma e a better tomorrow. We
must have fath n our eaveny ather and do a the good
we can n the tte tme we have to do t, eavng the rewards
of tomorrow to m. e w surey not dsappont us, snce
the great Cosmc aws are never bro en.
C APT 7
udge not, that ye be not udged. or wth what udg-
ment ye udge, ye sha be udged: and wth what measure ye
mete t sha be measured to you agan.
Agan, through repetton, Chrst mpresses upon us the
mportance of the Mosac aw of Cause and ffect. e
states emphatcay that e dd not come to do away wth
ths aw but to fuf t. s chef concern, however, was
to fuf t n the postve, sprtua way through hepng us
to do good deeds and thn beautfu thoughts, whch woud
come bac to us n hgher sprtua conscousness.
And why bebodest thou the mote that s n thy broth-
33
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ers eye but consdered not the beam that s n thne own
eye r how wt thou say to thy brother, et me pu out
the mote out of thne eye and, behod, a beam s n thne own
eye. 1 hou hypocrte, frst cast out the beam out of thne own
eye and then shat thou see ceary to cast out the mote out
of thy brother s eye.
The Cosmo says, oo ng for the good n others w
n tme transmute the ev nto good. A story s tod of the
Dscpes beng nauseated by the carcass of a dyng dog. They
oo ed for and saw ony ugness. Chrst, however, com-
pared the teeth to pears. e was determned to be construct-
ve and see good, reazng the effect of a destructve thought
upon both msef and the unverse. Ths does not mean that
we shoud bnd our eyes to actua facts, but that we shoud
try to ta e the constructve vewpont. A Astroogers, es-
pecay, shoud medtate carefuy on the above verses. It s
a we- nown fact that everythng we see s coored by our
own emotons and pre udces. If we have aturn strong n
our charts, we see everythng and everybody through gass-
es dar ened by ths panet. If we are upteran, our gass-
es are rose-coored wth benevoence and optmsm. ere we
mght pant a pcture for the person whose chart we read so
gowng that he woud be dsapponted because of our ndy
e aggeraton. We must earn to be mpersona and e act, even
wth ourseves. Chrst says when we see so many fauts n
our brother, t s a sure sgn there must be somethng wrong
wth us. We may now that when we reach the pont that
we see good n a thngs and a peope, that we ourseves are
fu of goodness and ove of God.
Gve not that whch s hoy unto the dogs, nether cast
ye your pears before swne, est they trampe them under
ther feet, and turn agan and rend you.
The neophyte s warned not to gve out teachngs whch
are too deep for the stener. The stener w not under-
stand and w ony become antagonstc and crtca. In an-
cent tmes a man who gave out teachngs too deep for the
masses was n danger of hs fe. esus Chrst, msef, suffer-
ed martyrdom at the hands of the gnorant masses and the
eaous prests, for whom s teachngs were too hghy ad-
vanced. mar hayyam, n hs ubayat . bemoans the
fact that he cannot eep from gvng out the wonderfu
truths whch he nows, athough he reazes that t w run
hs reputaton wth the msunderstandng pubc. The reader
w do we to heed these words of the Master and gve out
ony what the stener s abe to assmate, n order not to
arouse resentment and to accompsh good.
3
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As , and t sha be gven you see , and ye sha fnd
noc , and t sha be opened unto you: or every one that
as eth receveth and he that see eth fndeth and to hm that
noc eth t sha be opened.
We must as God (wthn as we as wthout) for the
sprtua thngs that we need. The verse does not refer to
physca needs, snce these thngs come to us naturay as a
resut of the aw of Cause and ffect when we earn them.
Chrst as s us to see and promses that we sha fnd .
Ths s a most vauabe thought for medtaton. rst must
come the strong desre. Then, foowng ths desre or wsh,
must come actvty necessary to produce the fufment of
the desre. Ths s what s meant by I G. ny when
we truy see n ths way, wth the prt Wthn as our
gude, w we fnd. When we sncerey as for ncreased spr-
tuaty and see to draw ourseves nearer to God, we brng
down the dvne power whch heps to burn away the ve
that separates us from the heaven words. sotercay, when
we noc wth the rased fe orce at the door of the
thrd eye , the go w open the door and the ght from
ths opened door w food our whoe beng wth ght.
We w then wa n the ght as e s n the ght and w
have feowshp one wth another.
r what man s there of you, whom f hs son as bread,
w he gve hm a stone r f he as a fsh, w he gve hm
a serpent. If ye then, beng ev, now how to gve good
gfts unto your chdren, how much more sha your ather
whch s n heaven gve good thngs to them that as hm
As ng for bread esotercay means as ng for an op-
portunty to abor n the neyard of the Master, snce bread
symbozes the resut of to of a sprtua nature. It s true
that the ather aways has wor for us to do when we as
for the prvege of dong t. A stone symbozes crysta-
zaton, whch s the opposte of bread . When we as for
a fsh , we are as ng for the dvne mpuse whch s born
each twenty-eght days, we are tod, to both man and wo-
man. We now that the ather w not refuse to gve us ths
mpuse each unar month.. Unfortunatey, most of man nd
pay the roe of erod and destroy ths chd or m-
puse when t s born. Its destructon s brought about through
anger, passon or any of the ower emotons. The opposte
of the fsh s the serpent . We are gven a hnt here not
to turn the gft of the fe orce to the ower use, as nd-
cated by the serpent of se . We receve many good gfts
from the ather and then turn them nto unworthy usage.
We are tod that God has many gfts to be gven to us when
we are abe and worthy to receve them.
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Therefore a thngs whatsoever ye woud that men
shoud do to you, do ye even so to them: for ths s the aw
and the prophets.
Ths Goden ue s smpy another way of e pressng the
aw of Cause and ffect. If we woud have frends, we must
be a frend frst. If we woud have ove, we must vbrate ove.
or every cause there s an approprate resut. We must ma e
our causes or actvtes beautfu and constructve n order that
the resuts whch w come bac to us w ewse be
beautfu.
nter ye n at the strat gate: for wde s the gate, and
broad s the way, that eadeth to destructon, and many
there be whch go n thereat: ecause strat s the gate, and
narrow s the way, whch eadeth unto fe, and few there
be that fnd t .
The strat gate s the spna cord wth ts sma en-
trance and narrow road or way through whch the fe
orce must be rased to umne the beng. The broad way
of the msuse of the fe orce s the way of the unregener-
ate man and of the masses of humanty. It s ony the few
who sncerey see God who fnd the way of regeneraton.
It s nterestng to note that the most traveed street n any
cty s usuay caed ther roadway .
eware of fase prophets, whch come to you n sheep s
cothng, but nwardy they are ravenng woves. e sha
now them by ther fruts. Do men gather grapes of thorns,
or fgs of thstes ven so every good tree brngeth forth
good frut but a corrupt tree brngeth forth ev frut.
heep s cothng represents nnocence, as the amb s the
symbo of Purty. We are warned not to accept any teacher
because of hs assumed nnocence, but to e amne and study
hs fe or the fruts of hs wor . If the fruts or the resuts
of hs wor are good, then we can now the teacher s good.
The fe ved and the wor done show better than words
whether the teacher and hs teachngs are worth whe or not.
A good tree can not brng forth ev frut,, nether can a
corrupt tree brng forth good frut. very tree that brngeth
not forth good frut s hewn down, and cast nto the fre.
Wherefore by ther fruts ye sha now them.
Chrst warns us that f the resuts of our ves are not good
we sha burn n the fre of our conscence n Purgatory. e
tes us to do good wor s nstead of merey ma ng profes-
sons of goodness. We sha be udged by the God Wthn for
the actua deeds we have done and not smpy by our cams,
when the fe s ended.
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ot every one that sath unto me, ord, ord, sha en-
ter nto the ngdom of heaven but he that doeth the w
of my ather whch s n heaven.
The ngdom of heaven s a state of conscousness and
we cannot rase ourseves to that state of conscousness merey
by words. Ths can ony be accompshed through dong the
w of the sprtua sef. or a scentfc e panaton of how
the prt wor s n the body, read the Cosmo-Concepton.
Many w say to me n that day, ord, ord, have we
not prophesed n thy name and n thy name have cast out
devs and n thy name done many wonderfu wor s And
then w I profess unto them, I never new you: depart
from me, ye that wor n uty. Therefore whosoever hear-
eth these sayngs of mne, and doeth them, I w en hm
unto a wse man, whch but hs house upon a roc . And
the ran descended, and the foods came, and the wnds bew,
and beat upon that house and t fe not: for t was found-
ed upon a roc . And every one that heareth these sayngs of
mne, and doeth them not, sha be ened unto a foosh
man, whch but hs house upon the sand: And the rans
descended, and the foods came, and the wnds bew, and
beat upon that house and t fe: and great was the fa of
t. And t came to pass, when esus had ended these sayngs,
the peope were astonshed at hs doctrne: or he taught
them as one havng authorty, and not as the scrbes.
We have a very great and umnatng sermon n the
above verses. We are tod that when the udgment comes,
many w profess to have prophesed, cast out devs and
done many great wor s n s name, but Chrst w not
ac nowedge them. In that day, whch w not be the same
for any two of us, the mere protestaton or cam w ava
nothng. Chrst, then, n the symboc stores of the two men
budng houses on dfferent foundatons, shows us how we
may secure proper recognton wth God on the udgment
Day , so e w both now and ac nowedge us.
ow comes the story of the two men, one of whom buds
hs house upon a roc , and the other upon the sand. Chrst
s spea ng of sprtua houses and not physca ones. We
have n our heads a gand nown as the pnea gand. It s
of a sand- e consstency n the unregenerated man. In the
occut student who rases the fe orce to the head or eru-
saem , the eectrca- e fe orce cements the sand- e
partces of ths gand nto a hard whte roc - e body. Ths
s the roc or stone upon whch Chrst tod Peter that
e founded hs church. e caed Peter Petros or roc
because Peter had regenerated hs beng. The whte stone
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of eveaton had become a part of hm. Ths s the
Phosopher s tone n one sense. When the ndvdua
founds hs sprtua sef or house upon ths roc of
the regenerated sef, the food waters of the ower emotons
cannot nfuence hm. s foundaton s secure. n the other
hand, when the wnds (ower or ev thoughts) and the
waters (ower emotons) beat upon the house of the
man who has not rased the fe orce and formed the whte
stone , he w be destroyed. The budng of ths whte
stone of the pnea gand aso nsures the buder aganst
the second death . Incdentay, ths s the nd of tecton
or buder that oseph ard esus were. They were not car-
penters n a tera sense. The one who has formed ths Pho-
sopher s tone w aso have the wsdom ac ured n ts for-
maton. e s a sprtua achemst who has made the base
metas of hs body nto god .
It s ony natura that the peope who hear esus gve out
such deep teachngs shoud be astonshed. Athough they can-
not understand m, they are abe to sense that there s more
to s words than they can understand. Certany no scrbe
ever ta ed as ths man, who conceaed the path to savaton
and the deeper mysteres of fe beneath the smpe stores
that e tod them.
C APT
When he was come down from the mountan, great mu-
ttudes foowed hm.
A mountan s a pace of great sprtua conscousness.
The masses were, therefore, ony abe to foow m after
e had descended to ther eve of conscousness. Ths mght
aso ndcate one of the tmes when Chrst absented msef
from the peope n order to ma e sprtua contacts and do
more advanced, wor s.
And, behod, there came a eper and worshpped hm,
sayng, ord, f thou wt, thou canst ma e me cean. And
esus put forth hs hand, and touched hm, sayng, I w
be thou cean. And mmedatey hs eprosy was ceansed.
And esus sath unto hm, ee thou te no man but go thy
way, shew thysef to the prest, and offer the gft that Moses
commanded, for a testmony unto them.
We do not argue concernng the teraness of any of the
be stores. We beeve that Chrst coud have accompshed
more astonshng thngs than e dd, had s purpose been
merey, to create an mpresson. ur ony concern s wth the
sprtua nterpretaton. We beeve that the (bdden message
brought out by ths story s ths: eprosy s a dsease whch
3
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starts as a sma growth and graduay becomes greater and
greater unt the whoe body s destroyed. It s the dsease of
unceanhness. Therefore, we beeve that eprosy symbozes
sprtua unceanhness whch starts n a sma way and grows
unt t fnay destroys the entre person. Ths s why Chrst
usuay advsed the person, after e had cured hm, to go
and be cean . e was advsng hm to be sprtuay cean.
The fact that e advsed the eper to te no man em-
phaszes the occut aw we have spo en of before. If we do
a pece of good wor and aow the person whom we have
heped to gve us physca credt by sngng our prases, etc.,
we ose the sprtua or Cosmc power whch we woud oth-
erwse gan. Chrst cas to our attenton the fact that we
must not aow our good deeds to be nown of men, oth-
erwse we have no reward of our ather whch s n heaven.
The man s tod to offer what Moses commanded. Ths
s to emphasze the fact that even though Chrst had heaed
hm, he woud st have to pay the debt whch had resuted
n the dsease as a punshment. et us eep these two Cosmc
aws n mnd. rst, that a debts must be pad accordng to
the Mosac aw of Cause and ffect. econd, that when we
spend our Cosmc credts by physca recognton or n beng
prased, we ose the credt or power that, we woud other-
wse gan sprtuay.
And when esus was entered nto Capernaum, there
came unto hm a centuron, beseechng hm And sayng,
ord, my servant eth at home sc of the pasy, grevousy
tormented. And esus sath unto hm, I w come and hea
hm. The centuron answered and sad, ord, I am not
worthy that thou shoudest come under my roof: but spea
the word ony, and my servant sha be heaed. or 1 am a
man under authorty, havng soders under me: and I say
to ths man, Go, and he goeth and to another, Come, and
he cometh and to my servant, Do ths, and he doeth t.
When esus heard t, he marveed, and sad to them that
foowed, ery I say unto you, I have not found so great
fath no not n Israe. And I say unto you, That many sha
come from the east and west, and sha st down wth Abra-
ham, and Isaac, and acob, n the ngdom of heaven. ut
the chdren of the ngdom sha be cast out nto outer dar -
ness: there sha be weepng and gnashng of teeth. And
esus sad unto the centuron, Go thy way: and as thou hast
beeved, so be t done unto thee. And hs servant was heaed
n the sefsame hour.
The centuron appears to represent the mnd n ths story,
snce t (the mnd) s of a mascune nature and commands
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the facutes or soders and servants under ts author-
ty. ne of these facutes s or dormant. In order to
hea ths facuty, t s not actuay necessary that the Chrst
orce contact t drecty. After the mnd tsef has become
sprtuazed through contact wth the Chrst , t s abe to
restore ths facuty to ts former usefuness. The true sprt-
uazed mnd s humbe, as sgnfed by the centuron statng
hs unworthness for the Chrst to come under hs roof.
oof represents the head. In one sense, the true home of
the Chrst s wthn the heart rather than n the head. It may
be that t. Matthew wshed to mpress ths fact upon us.
nce the centuron may aso represent the occut type of
ndvdua, Chrst s surprsed at hs fath. e woud not
e pect any person not of the mystc or heart type to have so
much fath. The Chosen Peope under ehovah were of
the mystc type, and Chrst says that the occut type may
outstrp the chdren of the ngdom f they try hard
enough and the atter become too a . In other words, those
who cam Abraham as ther father w be n dar ness f
they rey smpy on beng one of the Chosen Peope and
do not e ert themseves. Ths s brought out n the statement
that, many sha come fom the east and the west and st
wth Abraham and Isaac ,etc. The way s open to whosoever
w come. It may be the peopes of any or a countres and
races. There w be no preference made. owever, the
orgna chosen ones, f they do not e ert themseves, w
not be abe to meet the Chrst at the weddng feast of
s second comng. If they have not evoved the weddng
garment or sutabe vehce, they w be n outer dar ness.
Those who do so, regardess of race or coor or creed, sha
st wth the essed ne and parta e of the sprtua feast.
The word or vbraton whch the Chrst spea s wthn
each of us w restore any facutes that are dormant. (Ths
refers partcuary to the pnea gand, whch must at some
tme be aroused from ts nactve condton).
And when esus was come nto Peter s house, he saw
hs wfe s mother ad, and sc of a fever. And he touched her
band, and the fever eft her: and she arose, and mnstered
unto them .
The wfe s mother refers to the former emotona con-
scousness, snce the wfe represents the present emotona
or heart sde. The fever ndcates emotona unbaance or
-heath, whch comes to us n the begnnng of our sprt-
ua careers but whch s done away wth at the touch of the
Chrst nfuence. Then ths heart or emotona nature mns-
ters unto us or asssts n brngng the fe orce to the top
of the tempe (the body) to umne the beng. In the
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story of the oy Gra , undry at the ast utters one
word, ervce . Ths may brng addtona ght to the
reader.
When the even was come, they brought unto hm many
that were possessed wth devs: and he cast out the sprts
wth hs word, and heaed a that were sc : That t mght
be fufed whch was spo en by saas the prophet, sayng,
msef too our nfrmtes, and bare our sc nesses .
Whe t s teray true that Chrst dd a thngs as re-
ported n the be, pease bear n mnd the persona message
to the student of a more advanced status. It s the Chrst
Wthn who, ascendng nto the dome of the tempe
(the body) casts out the devs or the undesrabe phases
of our conscousness, by means of s word or vbraton.
The ower phases of our beng cannot dwe n the same
house wth the word of God.
ow when esus saw great muttudes about hm, he
gave commandment to depart unto the other sde. And a cer-
tan scrbe came, and sad unto hm, Master, I w foow
thee whthersoever thou goest. And esus sath unto hm,
The fo es have hoes, and the brds of the ar have nests,
but the on of man hath not where to ay hs head .
The brds of the ar represent ordnary commonpace
thoughts, whch easy fnd ther way nto the mnd. The
fo symbozes cunnng, and ths uaty aso s a part of
the beng of the ma orty of man nd. We a have a pace
or hoe for cunnng n our ma eup. owever, the Chrst
or ove-Wsdom prncpe s st not receved nto the hearts
and mnds of the peope, or has no home wth them.
And another of hs dscpes sad unto hm, ord, suffer
me to go and bury my father. ut esus sad unto hm,
oow me and et the dead bury ther dead .
Chrst means that those who are dead to sprtua thngs
mght ust as we bury those who are aso mmune to the
sprtua fe. A man dead to sprtuaty, we beeve, s ust
as dead n the sght of Chrst as one who s ad n the earth.
The thngs of the prt are the thngs of fe to our hgher
teachers. A second nterpretaton s, that those who are
dead to the thngs of the ower nature had best eave
entrey aone thngs of that nd and turn ther bac s com-
petey upon them.
And when he was entered nto a shp, hs dscpes foow-
ed hm. And, behod, there arose a great tempest n the sea,
nsomuch that the shp was covered wth the waves: but he
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was aseep. And hs dscpes came to hm, and awo e hm,
sayng, ord, save us: we persh. And he sath unto them,
Why are ye fearfu, ye of tte fath Then he arose, and
rebu ed the wnds and the sea and there was a great cam.
ut the men marveed, sayng, What manner of man s ths
that even the wnds and the sea obey hm .
These verses ustrate the truth that when the Chrst
Conscousness s n the shp or body, and the waves of
the ower emotons and the wnds of ugy thoughts beat
aganst the shp , the Chrst Conscousness has the power
to st these thngs and restore the serenty of perfect peace
to the beng.
And when he was come to the other sde nto the coun-
try of the Gergesenes, there met hm two possessed wth
devs, comng out of the tombs, e ceedng ferce, so that no
man mght pass that way. And, behod, they cred out, say-
ng, What have we to do wth thee, esus, thou on of God
art thou come hther to torment us before the tme And
there was a good way off from them an herd of many swne
feedng. o the devs besought hm, sayng, If thou cast us
out, suffer us to go away nto the herd of swne. And he
sad unto them, Go. And when they were come out, they
went nto the herd of swne: and, behod, the whoe herd
of swne ran voenty down a steep pace nto the sea, and
pershed n the waters. And they that ept them fed, and
went ther ways nto the cty, and tod every thng, and what
was befaen to the possessed of the devs. And, behod, the
whoe cty came out to meet esus: and when they saw hm,
they besought hm that he woud depart out of ther coasts .
In the tme of esus, because of the ev ves ed by many
of the peope, obsesson was a common occurrence. ven the
obsesson of anma bodes by human gos was so common
that many who possessed carvoyant sght thought t was
a natura process. In ths way the doctrne of transmgraton
was orgnated.
The nterpretaton of the be story s (on one pane)
that when the two natures wthn each of us, the ndvdua-
ty and the personaty (represented by the two men possess-
ed of devs) aow the ower nature or dev to rue the
beng, they must at some tme gve way or yed to the Chrst
prt. v destroys tsef, as ustrated when the swne ran
down nto the sea and were drowned.
Another, and perhaps the best, nterpretaton s that when
we aow the ower nature to possess us, we become more and
more besta or swnsh unt we are fnay destroyed n the
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waters of the sea of the ower emotons. ust as baptsm
rases us above the waters of the ower emotons, so sn causes
us, e Pharaoh and hs warrors, to be drowned or des-
troyed n the waters of the ed ea or ower emotons.
C APT 9.
And he entered nto a shp, and passed over, and came
nto hs own cty. And, behod, they brought to hm a man
sc of the pasy, yng on a bed: and esus seeng ther fath
sad unto the sc of the pasy on, be of good cheer thy
sns be forgven thee. And, behod, certan of the scrbes sad
wthn themseves, Ths man basphemeth. And esus now-
ng ther thoughts sad, Wherefore thn ye ev n your
hearts or whether s easer, to say, Thy sns be forgven
thee or to say, Arse, and wa ut that ye may now that
the on of man hath power on earth to forgve sns, (then
sath he to the sc of the pasy), Arse, ta e up thy bed, and
go unto thne own house. And he arose, and departed to hs
house. ut when the muttudes saw t, they marveed, and
gorfed God, whch had gven such power unto men .
It s through sn or the voaton of Cosmc aw that we
brng sc ness upon ourseves. We may not recognze as
beng sns, the wrong thngs that we do. That doesn t ater
the case. Cosmc aw wor s mpersonay, and any voaton
brngs a punshment. Chrst refers to the aw of Cause and
ffect wor ng because of sn. e says that t s the Chrst
orce wor ng n us whch drves out dsease and rases us
from sc ness and other mtatons to both sprtua and
physca heath. e ceary tes us not to heed the doubtng
scrbes, who represent the menta type person and the doubt-
ng mnd, wth ts pessmsm and crtca atttude. We are
tod to ta e the Chrst nto our hearts, and are assured that
e has the power n the earth (body) to ceanse us from
sn and restore our former heath . The muttude or
common conscousness gorfes God when t sees the power
of Chrst n and over the body.
And as esus passed forth from thence, he saw a man,
named Matthew, sttng at the recept of custom: and he
sath unto hm, oow me. And he arose, and foowed hm .
ven the matera phase of fe and the matera facutes
wthn, represented by Matthew, shoud foow and ac now-
edge the hgher power of the Chrst Wthn.. Ths verse
aso means that even n our monetary deangs, the prncpes
of the Chrst shoud be practced.
And t came to pass, as esus sat at meat n the house,
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behod, many pubcans and snners came and sat down wth
hm and hs dscpes. And when the Pharsees saw t, they
sad unto hs dscpes, Why eateth your Master wth pubc-
ans and snners ut when esus heard that, he sad unto
them, They that be whoe need not a physcan, but they
that are sc . ut go ye and earn what that meaneth, I w
have mercy, and not sacrfce for I am not come to ca the
rghteous, but snners to repentance .
Where the Chrst power and conscousness s needed most
wthn each of us s at the sc and affcted regons ot our
beng, that ths orce may cure us and brng bac our heath
and sprtuaty. The wor of the Chrst Conscousness s to
st wth the pubcans and snners wthn us. e
cas the errng phases of beng to repentance , and n tme
brngs the whoe beng to God. The hypocrtca Pharsees
represent the ndvduas who eep the aw to the etter but
not n the sprt. They cannot understand the ovng nature
of the Chrst. e tes them that e s not come to ca the
rghteous but the snners to repentance. owever, they do
not thn they are snners, snce they eep the etter of the
aw, and therefore they are n outer dar ness as far as ths
Chrst s concerned. They are n great danger of destruct-
on, for they w not freey ac nowedge ther sns, as for-
gveness, repay the wrong and become sprtuazed. Ths
s the reason the Chrst says that they have eyes but see not,
and ears but hear not . They coud hear and see the wrtten
words of the aw or the form of t, but the sprt bac of the
form was entrey un nown to them.
There s an od occut sayng, I There s none so bnd as
hm who w not see . There s a vauabe esson for a
n ths, and the wrter prayerfuy as s that the eyes of
both hmsef and the reader be opened more and more, so
that we may a see beyond the etter nto the sprt of the
teachngs of Chrst. Then we w see those parts of our
bengs whch are pubcans and snners , and ac now-
edge them, and then the Chrst w dne wth us and
assst us to purfy ourseves n order to become s dscpes
and foowers.
Then came to hm the dscpes of ohn, sayng, why
do we and the Pharsees fast oft, but thy dscpes fast not
And esus sad unto them, Can the chdren of the brde-
chamber mourn, as ong as the brdegroom s wth them but
the days w come, when the brdegroom sha be ta en from
them, and then sha they fast. o man putteth a pece of
new coth unto an od garment, for that whch s put n to f
t up ta eth from the garment, and the rent s made worse.
ether do men put nfew wne nto od bottes: ese the

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bottes brea , and the wne runneth out, and the bottes
persh: but they put new wne nto new bottes, and both
are preserved .
The esoterc meanng of the frst two verses s amost
aways overoo ed by the reader. We beeve the meanng
s that when the Chrst or brdegroom s not wth us, t s
necessary to fast n order that e may come to us. When e
s wth us, t s the tme for actvty. The essence of the above
s that there s a tme for everythng. The tme to reay
mourn for the Chrst prt s when we do not have t. When
w have t, t s the tme to be fshers of men and draw
the unregenerated above the waters of generaton.
Chrst tes us that t s necessary that a new teachng be
brought nto the word. Ths s s new teachng of ove,
whch succeeded the aw of form, athough t dd not do away
wth t. It s for those who were abe to rase themseves to
a hgher vbraton and parta e of ths new wne or teach-
ng. These few had to ma e of themseves new men snce
the new wne coud not be put nto the od bottes or
conscousness. Ths s aso the meanng of puttng the new
pece of coth nto the od garment . The new pece
of coth s the new teachng of ove and Wsdom whch
coud not have successfuy been paced or sewn nto the
od garment of the ehovstc or Mosac teachngs. Chrst
says that we need new bottes of a hgher vbraton
to hod ths new wne or the power of these advanced
teachngs. The od bodes and mnds are ncapabe of under-
standng or hodng these new teachngs. The new wne
woud destroy the od bodes and mnds as a resut of a
wrong appcaton of msunderstood teachngs. Conse uenty,
the new teachngs woud have been ost as far as the peope
of the od regme were concerned. ne must become a new
man n Chrst to receve and understand the new teachngs
and graduate from the ehovstc regme nto the new regme
of ove.
Whe he spa e these thngs unto them, behod, there
came a certan ruer, and worshpped hm, sayng, My
daughter s even now dead: but come and ay thy hand upon
her, and she sha ve. And esus arose, and foowed hm,
and so dd hs dscpes. And, behod, a woman, whch was
dseased wth an ssue of bood tweve years, came behnd
hm, and touched the hem of hs garment: or she sad wthn
hersef, If I may but touch hs garment, I sha be whoe.
ut esus turned hm about, and when he saw her, he sad,
Daughter, be of good comfort thy fath hath made thee
whoe. And the woman was made whoe, from that hour. And
when esus came nto the ruer s house, and saw the mnstres

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and the peope ma ng a nose, e sad unto them, Gve pace,
for the mad s not dead, but seepeth. And they aughed hm
to scorn. ut when the peope were put forth, he went n,
and too her by the hand, and the mad arose. And the
fame hereof went abroad nto a that and .
The reader w perhaps notce that ths story s smar
n a way, and yet very dssmar, to that of t he centuron
and hs servant. In the prevous story, the Chrst brought
fe to the mnd. ere e brngs fe to the heart or emoton-
a nature, as symbozed by the daughter of the ruer. The
Chrst nfuence s necessary to brng fe and ove to both
the heart and the mnd, for both of these poes are dead
wthout m. In fact, as ustrated n the case of the woman
(emotona nature), who had the ssue of bood ( fe orce)
for tweve years (snce puberty) t re ures ony the touch
of the garment of the Chrst , or the sprtuazed vta
body, to cure ths dsease or fang of the emotona
nature as a resut of the abuse of the creatve functon.
And when esus departed thence, two bnd men foow-
ed hm, cryng and sayng, Thou son of Davd, have mercy
on us. And when he was come nto the house, the bnd men
came to hm: and esus sath unto them, eeve ye that I
am abe to do ths They sad unto hm, ea, ord. Then
touched he ther eyes, sayng, Accordng to your fath be t
unto you. And ther eyes were opened and esus straty
charged them, sayng, ee that no man now t. ut they,
when they were departed, spread abroad Ihs fame n a
that country .
It s notceabe that ute often there are two who foow
Chrst or who are needfu of s mnstratons. Ths may
ndcate the head and the heart, the postve and negatve
poes of beng. We are a bnd throug h both the mnd
and the heart unt we contact the Chrst ght, whch opens
our eyes so that we can both see and now. owever, as
n the case of ths story, we ony now and reaze ths after
we have the fath to brng the resut. It s an occut fact that
unt we have the proper fath, we often surround ourseves
wth a stee aura of gray, whch shuts out the ove-
Wsdom of the Chrst and prevents our sprtua eyes from
beng opened. It w be we to medtate upon ths carefuy.
As they went out, behod, they brought to hm a dumb
man possessed wth a dev. And when the dev was cast
out, the dumb spa e: and the muttudes marveed, sayng,
It was never so seen n Israe. ut the Pharsees sad, e
casteth out devs through the prnce of the devs. And
esus went about a the ctes and vages, teachng n ther

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synagogues, and preachng the gospe of the ngdom, and
heang every sc ness and every dsease among the peope.
ut when he saw the muttudes, he was moved wth com-
passon on them, because they fanted, and were scattered
abroad, as sheep havng no shepherd. Then sath he unto
hs dscpes, The harvest truy s penteous, but the abourers
are few: Pray ye therefore the ord of the harvest, that he
w send forth abourers nto hs harvest .
ere we are tod symbocay that we are dumb or
that our words are as the attempts of a dumb man to spea ,
there beng no wsdom n what we say, unt the Chrst orce
drves out the ower man or dev and opens our mnds.
Ths story s smar to the one n whch the Chrst tes the
Dscpe to go to the water, throw n a ne and he w catch
a fsh wth a god con n hs mouth. Ths means that when
the Chrst rases us from the ower emotona fe (sgnfed
by water), nearer to s own vbraton, we have wsdom
(god) n our mouths and are no onger dumb , but spea
the words of ght and fe, to the beneft of our feow man
and the gory of God.
In a genera sense, everyone sees n the other man what
s n hmsef. The Pharsees, who were fu of ev or the
dev , coud ony see ths same ev n the Chrst, and
coud not see or understand s great sprtuaty, snce they
dd not possess ths uaty themseves.
The wrter woud e to remnd the reader agan of the
bnd men of the prevous story. ou w remember that
Chrst warned them to te no man . In addton to the
orgna meanng that when we do good we shoud not waste
the Cosmc credt due us as a resut, by spendng t n
physca credt, there s aso another meanng. Ths second
meanng s that the hgher teachngs shoud not be broadcast
ndscrmnatey, but shoud be reserved for those who
are capabe of recevng them. ebrth, for e ampe, was to
be taught pubcy no more, so that evouton shoud proceed
aong matera nes unt more dynamc power had been
deveoped aong these nes. There was to be an esoterc and
an e oterc teachng at that tme. We are ust now approach-
ng the A uaran Age when the esoterc teachngs w be
generay understood and used. Then we w have a rea
understandng of, and w practce, rea C I TIA IT
nstead of merey observng the form as we do today, and
as dd the Pharsees n the days of Chrst.
As Chrst sad, The harvest s penteous , or that there
are many peope needng the nner teachngs, but the rea
teachers who w unsefshy and wthout thought of mater-
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a reward wor wth the peope to nstruct them are very,
few. et us pray that more and better teachers may be de-
veoped that we may hasten the day of beraton of the
Chrst and the tme when we sha ve and practce, rea
Chrstanty. Then we sha now the truth and sha
wa n the ght and have rea feowshp wth one
another.
C APT 10.
And when he had caed unto hm hs tweve dscpes,
he gave them power aganst uncean sprts, to cast them out,
and to hea a manner of sc ness and a manner of dsease .
sotercay, the Tweve Dscpes represent tweve attr-
butes wthn, or tweve facutes of beng. Ths s aso e -
pressed as the tweve sgns of the odac, the tweve sons of
acob, etc. When the Chrst Wthn cas these attrbutes
or sprtuazes them, they have power over sc ness, etc., as
e pressed above. These tweve aso represent the seven sprt-
ua centers or vortces of the desre body and the fve centers
of the vta body whch are set nto actvty by t h e Chrst
orce, even as the Tweve Dscpes were set nto actvty
by the Master.
ow the names of the tweve apostes are these The
frst, mon, who s caed Peter, and Andrew hs brother
ames the son of ebedee, and ohn hs brother Php, and
arthoomew Thomas, and Matthew the pubcan ames
the son of Aphaeus, and ebbaeus, whose surname was
Thaddaeus mon the Canaante, and udas Iscarot, who
aso betrayed hm .
The uates represented by the Tweve Dscpes are
nterpreted dfferenty by dfferent be wrters. ne wrter
gves them as ath, ope, ove, Doubt, Growth of prt,
trength, ea, Custom, Courage, Passon, Intuton and
nowedge. Another author beeves the uates to be,
W, Wsdom, Actvty, Contracton, panson, Attracton,
epuson, Crystazaton, Constructon, Destructon, In-
crease and efecton. Peter, ames and ohn aways repres-
ent, however, ath, ope and ove.
These tweve, esus sent forth, and commanded them,
sayng, Go not nto the way of the Gentes, and nto any
cty of the amartans enter ye not: ut go rather to the ost
sheep of the house of Israe. And as ye go, preach, sayng,
The ngdom of heaven s at hand. ea the sc , ceanse the
epers, rase the dead, cast out devs: freey ye have receved,
freey gve. Provde nether god, nor sver, nor brass n

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your purses, nor scrp for your ourney, nether two coats,
nether shoes, nor yet staves: for the wor man s worthy
of hs meat. And nto whatsoever cty or town ye sha enter,
en ure who n t s worthy and there abde t ye go thence.
And when ye come nto an house, saute t. And f the house
be worthy, et your peace come upon t: but f t be not
worthy, et your peace return to you. And whosoever sha
not receve you, nor hear your words, when ye depart out
of that house or cty, sha e off the dust of your feet. ery
I say unto you, It sha be more toerabe for the and of
odom and Gomorrah n the day of udgment than for
that cty .
Chrst tes the now-sprtuazed Dscpes or attrbutes
wthn not to go nto.or wor on, that part of the body or
conscousness rued by the Gentes or the uncrcumcsed
phases of beng that the matera conscousness s to be et
aone at ths tme. Chrst wshes to sprtuaze the ost trbes
of Israe or to brng bac the sprtua phases of the beng
to the ght whch they en oyed before we had descended
nto the swne pen of materaty after eavng the ather s
home. The Dscpes are commanded to rase the dead
centers ( churches of eveaton): and restore them to
actvty to hea those phases of the beng whch are
sc and to cast out the devs of the ower man whch
have so ong hndered us. These Dscpes wthn are not
to carry anythng of pay wth them because they w be
fed by the Chrst orce. The god, sver and brass re-
present respectvey, the force of the un, the force of the
Moon and the physca force of the body. one of these are
to be e pended n the ower regon of the body ( purse or
bag ). The house represents the body, the vehce of the
prt or the personaty. The Dscpes are tod to saute or
greet each person f that person s worthy. rom the persona
esoterc ange, these facutes are to contact or saute each
of the dfferent parts of the conscousness whch are worthy
of ths saute . The oscrucan student says, May the
roses boom upon your cross , whch may convey the dea
of a sprtua saute. Those who w not receve the Dscpes
are ndeed n bad crcumstances, snce a rebuff to the Dscpes
s a rebuff to m who sent them. Ths means that they have
refused to receve the Chrst ove, and t w ndeed be hard
for anyone or anythng of ths nature when the udgment
comes at death.
ehod, I send you forth as sheep n the mdst of woves:
be ye therefore wse as serpents, and harmess as doves. ut
beware of men: for they w scourge you n ther synagogues
And ye sha be brought before governors and ngs for my
sa e, for a testmony aganst them and the Gentes. ut
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when they dever you up, ta e no thought how or what ye
sha spea : for t sha be gven you n that same hour what
ye sha spea . or t s not ye that spea , but the prt of
your ather whch spea eth n you. And the brother sha
dever up the brother to death, and the father the chd: and
the chdren sha rse up aganst ther parents, and cause them
to be put to death. And ye sha be hated of a men for my
name s sa e: but he that endureth to the end sha be saved .
Most ey the reconcaton of oseph wth hs brethren
who had sod hm nto savery nto gypt, has been passed
over by the casua reader of the be wthout any great
thought concernng t. evertheess, ths s the greatest ac-
compshment whch the neophyte can ma e at a certan stage
of hs progress. It symbozes the harmonzng of the varous
brothers or phases of beng nto one sprtua whoe. The
eye then becomes snge and the whoe beng s fu of
sprtua ght.
The above meanng ( oseph sod nto savery by hs bro-
thers) s that whch s brought out n the be verses we have
ust uoted. Chrst says that the ower conscousness w
betray the hgher that the father , the frst or oder con-
scousness, sha see to destroy hs chd , the newer or more
enghtened conscouness. The sprtua attrbutes w be
brought up before the councs and governors and n
many cases those attrbutes, beng unworthy, w condemn
and see to destroy the sprtua facutes whch have sworn
aegance to the Chrst wthn. The Intate or sprtua person
tes these facutes wthn hmsef to be as wse as serpents .
Ths means to be as wse as the rasng of the serpentne force
w render them. e tes them to be as harmess as doves .
Ths means to be as pure as ths serpentne or fe orce
can ma e them, and that ths purty s and w be ther
protecton. The Chrst Wthn warns s Dscpes or
nner uates to beware of men , for man s of the earth
earthy. The ower sef aways see s to betray the prt,
snce materaty s opposed to sprtuaty. Ths advce s
aways good, but especay W.
ut when they persecute you n ths cty, fee ye nto
another: for very I say unto you, e sha not have gone
over the ctes of Israe, t the on of man be come .
A cty represents a state of conscousness and aso one
of the centers . A center s a ocaton n the body capabe
of beng made sprtuay actve, whch produces a hgher
conscousness. When the ower nature persecutes or tortures
us whe we are n one state of conscousness, we shoud fee
to a hgher state. Are my readers famar wth that beautfu
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sacred song whch tes us to y as a brd to the mountan,
ye who are weary of sn . Ths has the same meanng as
the above verse, that s, we shoud ft our conscousness or
mnd ( brd ) to the mountan or a hgher eve when
beseged by the ower man or by snfu thoughts. It s ndeed
true that before we may have awa ened or gone over a
of the ctes or centers, the on of man , or nghten-
ment, w have come. Ths means that the Chrst prt w
have descended upon the neophyte and he w wa n
the ght .
The dscpe s not above hs master, nor the servant
above hs ord. It s enough for the dscpe that he be as hs
master, and the servant as hs ord. If they have caed the
master of the house eezebub, how much more sha they
ca them of hs househod ear not therefore: for there s
nothng covered, that sha not be reveaed and hd, that
sha not be nown. What I te you n dar ness that spea
ye n the ght: and what ye hear n the ear, that preach ye
upon the housetops. And fear not them whch the body,
but are not abe to the sou: but rather fear hm whch
s abe to destroy both sou and body n he. Are not two
sparrows sod for a farthng and one of them sha not fa
on the ground wthout your ather. ut the very hars of
your head are a numbered. ear ye not therefore, ye are of
more vaue than many sparrows. Whosoever therefore sha
confess me before men, hm w I confess aso before my
ather whch s n heaven. ut whosoever sha deny me
before men, hm w I aso deny before my ather whch
s n heaven .
That the dscpe shoud not be above the master and the
servant above hs ord sgnfes that we shoud not e at any
of our facutes above the prt, whch gves those facutes
fe. ome peope have a tremendous prde of nteect, for
e ampe, and count the mnd above the sprt, whch s not
as t shoud be. It s enough for the mnd to be Chrst- e.
Those who condemn Chrst and Chrstanty w naturay
crtcze and condemn s foowers. ven the Gente
facutes w scoff at those facutes whch foow the
Chrst wthn ourseves. A great part of fe s a fght between
the ower and the hgher. As Goethe says, Two creatures,
aas, are housed wthn my breast, and strugge there for
undsputed regn .
Chrst tes us that a thngs w be reveaed n tme, and
the oscrucan Phosophy teaches ths. In tme we w be
abe to read the very thoughts of another, as our sprtua
eyes become opened. Therefore, we must try frst to convert
the unconverted phases of our nature, and then preach the
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Gospe to others. ome day the hgher teachngs whch the
nner prt whspers to us w be common nowedge. We
shoud not fear or gve the greatest vaue to those phases of
beng whch are abe to destroy ony the body. We shoud,
however, gve much heed to those peope (or phases of
beng) whch are abe to affect the sou and cause us much
sufferng n Purgatory. As an e panaton of the above, we
mght, through mperfect sght, fa over a cff and de.
We mght, through mperfect hearng, fa to heed an on-
comng motor car and be destroyed beneath ts whees. The
Chrst tes us not to worry concernng any defcent or
defectve facutes, or concernng any physca resuts whch
mght come because of them. What we are to concern our-
seves wth s, for e ampe, an uncontroed temper whch
may cause us to do a murderous deed. Ths coud cause the
destructon of both the body and the sou. An ungoverned
passona nature coud aso produce the same resut. These
undesrabe uates, or those reactons whch show what
uates we possess, are the thngs wth whch we shoud be
much concerned.
Agan we fee that much s gven n these verses whch
cannot be e pressed n words. Ta e, for e ampe, the verse
whch says that those who confess the Chrst before men
w the Chrst aso confess before the ather. We now that
ths has a physoogca appcaton and concerns the ac now-
edgment and acceptance of the Chrst mpuse or force
whch, when propery rased, ascends the spna cord to the
ather n the upper part of the tempe . Ths process of
tsef reveas and ac nowedges the zea of the person.
The fact that a the hars of our heads are numbered
ndcates the accuracy and mnuteness of deta of the heaven-
y udgment oo , whch s n the seed atom of the heart.
ach of us possesses ths automatc record whch contans
every thought and emoton, as we as every act of our ves.
Therefore, the neophyte who s abe to read between the
nes s cautoned to guard hs every thought, snce he w
have to answer for each one. Ths tme of answerng w
be when each of us passes out of the body at what s caed
death and the hgher sef retrospects or revews a of the
records n ths oo one by one, and the sufferng whch
w come to the cear eyes of the prt, as t revews ts
msta es and sns commtted n the body, w consttute a
very rea he or purgng process.
Thn not that I am come to send peace on earth: I came
not to send peace, but a sword. or I am come to set a man
at varance aganst hs father, and the daughter aganst her
mother, and the daughter n aw aganst her mother n aw.
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And a man s foes sha be they of hs own househod. e
that oveth father or mother more than me s not worthy
of me: and he that oveth son or daughter more than me s
not worthy of me. And he that ta eth not hs cross, and
fooweth after me s not worthy of me. e that fndeth hs
fe sha ose t: and he that oseth hs fe for my sa e
sha fnd t. e that receveth you receveth me, and hm
that sent me. e that receveth a prophet n the name of
a prophet sha receve a prophet s reward and he that
receveth a rghteous man n the name of a rghteous man sha
receve a rghteous man s reward. And whosoever sha
gve to drn unto one of these tte ones a cup of cod
water ony n the name of a dscpe, very I say unto
you, he sha n no wse ose hs reward .
That Chrst came not to brng peace but a sword means
that e new that when s teachngs were gven out, there
woud be a war wthn the conscousness of the person
recevng them before the od thoughts and emotons coud
be rased hgh enough to practce ths new teachng of ove.
Ths sayng aso appes teray, and t s ony too we-
nown what enormous uanttes of bood have been shed
n the name of the Chrstan egon.
The man at varance wth hs father s the new mnd
fghtng or opposng ts father whch represents the od
trend of thought and teachng. The daughter opposng her
mother s the emotona nature (new) opposng the oder
emotons. The oder emotons are the mother of, or gave
brth to, the newer or present emotons. A man s foes sha
be those of hs own househod sgnfes that hs foes sha
be those wthn or of hs own beng. (These and many other
of these teachngs aso appy teray, of course.)
Those who ove father or mother more than Chrst are
those who ove the mentaty or yed to the emotons more
than they wsh to obtan the Chrst atrusm, whch s not
possessve. There has been a great dea of confuson regard-
ng ths verse. Many have found t hard to reconce wth
the ove Teachng of the Chrst the statement that one must
hate hs father and mother or essen hs affecton for them.
It s ony n the sprtua sense that we can obtan perfect
satsfacton from the be teachngs. n the physca pane,
ths verse aso ndcates those who are frmy n the meshes
of the famy sprt. They must be berated and earn to
recognze a men and women as ther fathers and
mothers . They must recognze younger men and women
as ther brothers and ssters , regardess of bood tes or
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raca stran, before they can have any conscousness of the
Chrst egon.
The cross s the body, and he who does not ta e up bs
cross and foow the Chrst s the person who does not
physcay serve, but who ony mentay accepts the Chrst
teachngs. In other words, he s not physcay actve n the
servce of the Master. The man who s not actve n servce
and who does not show hs fath by hs wor s s not worthy
of the Chrst. e that fndeth hs fe s he who vaues the
physca fe above the sprtua. e must necessary ose hs
persona and physca, matera way of vng, whch he
chershes so much, snce that s the way of a fesh. e must,
therefore, ose ths fe. e that oseth hs fe , or who
counts the, matera fe ess than the sprtua, sha fnd the
sprtua.
e that recevetb (that mnd or heart whch receves)
any vbraton of the Chrst, receves the Chrst msef, snce
the thoughts or emotons w then be Chrst- e. Whoso-
ever receveth a prophet or a rghteous man, etc. naturay
obtans the reward correspondng to what he accepts or
beeves. Ths s ust another way of sayng, As a man
thn eth n hs heart, so s he . Accordng to the thoughts
we aow to enter nto our conscousness s ndcated our
pace on the Path. An astern teacher e presses the dea n
ths way: The brds (thoughts) may fy n the ar (the
menta pane), but I do not have to et them bud ther
nests n my har (or be accepted by my mnd) .
Chrst ends ths chapter by teng us that f we gve ust
a cup of cod water to a tte one, we sha receve a
reward. The cup of water s the Water of fe esoterc-
ay and the Chrst teachngs teray. The tte one s
a dormant sprtua center wthn ourseves and aso repres-
sers a more bac ward brother n the evoutonary schoo.
Gvng hm to drn means to enghten hm wth as much
of the Chrst teachng as he can absorb. It aso means to
sprtuaze a sprtua vortce or dormant facuty. Cod
water symbozes the prmary or more eementary teach-
ngs. We are admonshed to gve m to the babes n
evouton and reserve the meat or the stronger wne ,
whch represents the deeper teachngs, for the more hghy
advanced. owever, we are not to be dscouraged at the n-
abty of our pups to understand and receve the stronger
teachngs, for Chrst promses that we sha rceve a reward
for any teachngs we may gve out, even f t s ony the most
prmary, to those who are wea est n sprtua deveopment.

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C APT 11.
And t came to pass, when esus had made an end of
commandng hs tweve dscpes, he departed thence to teach
and to preach n ther ctes .
Ths verse descrbes the process of the sprtua man or
Chrst Wthn n ganng contro of the tweve attrbutes
and the enghtenment whch comes from ths contro. To
preach n ther ctes (states of conscousness) ndcates the
ncreased enghtenment whch comes to the facutes when
the Chrst Wthn ta es contro of them.
ow when ohn had heard n the prson the wor s of
Chrst, he sent two of hs dscpes, And sad unto hm, Art
thou he that shoud come, or do we oo for another
As mentoned before, n one sense or nterpretaton, ohn
represents the mnd and Chrst, the ove nature when t has
been sprtuazed. ach of us w at some tme as , through
the ohn or menta phase of beng, when the pure, sweet
peace comes nto our beng from the Chrst vbraton, f ths
s ndeed the Chrst whch has come to us, or whch has
been born wthn us.
esus answered and sad unto them, Go and shew ohn
agan those thngs whch ye do hear and see: The bnd re-
ceve ther sght, and the ame wa , the epers are ceansed,
and the deaf hear, the dead are rased up, and the poor have
the gospe preached to them .
The pure heart tes the mnd that those facutes whch
were sprtuay bnd have had ther eyes opened as
a resut of the wor of the Chrst orce those who were
ame , or who dd not now how to wa the straght
road, are now abe to do so. The epers are those who
were uncean sprtuay and whch have now been purfed.
The deaf to the Chrst teachngs are abe to hear them
wth gadness. The dead to the hgher thngs have been
brought to the fe of sprtuaty. The poor are those
who are poor or ac ng n the thngs of the prt, and they
now have the true teachngs preached to them, and con-
se uenty are rch . A of these are the true sgns of the
brth of the Chrst Wthn. The bnd, the ame, the epers,
the deaf, the dead and the poor a appy to the condtons of
the hgher and fner senses before they have been changed
from dormancy nto actvty by the wor ng of the Chrst
Wthn.
And bessed s he, whosoever sha not be offended n me .

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essed, ndeed, s the man who accepts Chrst whoe-
heartedy and who s so attuned to the Chrst vbraton that
t s not an offence to hm or a vbraton whch s contrary
to hs own natura state of conscousness.
And as they departed, esus began to say unto the mut-
tudes concernng ohn, What went you out nto the wder-
ness to see A reed sha en wth the wnd ut what went ye
out for to see A man cothed n soft rament behod they that
wear soft cothng are n ng s houses. ut what went ye out
for to see A prophet yea, I say unto you, and more than
a prophet. or ths s he, of whom t s wrtten, ehod, I
send my messenger before thy face, whch sha prepare thy
way before thee. ery I say unto you, Among them that
are born of women there hath not rsen a greater than ohn
the aptst: notwthstandng he that s east n the ngdom
of heaven s greater than he .
A wderness , esotercay, s a pace of preparaton, snce
t s devod of the aurements and unnecessary hndrances
whch hod us bac n cvzaton , where we have become
saves to the senses. Chrst emphaszes that t re ures a strong
and rugged mnd ( ohn) to ve the fe of the poneer n
the wderness . ne reason for ths s that we have to
create our own wderness whe vng n cvzaton.
Another way of e pressng the same thng s to do as t. Pau
sad and. cast off the many weghts that hod us bac n
the sprtua race. Those who pamper themseves who wear
soft cothng w never become prophets or poneers.
ohn represents the mnd or that menta enghtenment
whch must frst come to us n order to prepare the way for
the pure Chrst heart, or the emotona purfcaton whch
must come at some tme to the neophyte on the occut path.
We mght aso say that ohn symbozes Understandng.
We are tod, however, that as great as ohn s, those n
the ngdom of heaven are greater. ne reason for ths
s that they are not re ured to functon through dense phys-
ca bodes, whch cog and bnd the person to the thngs of
the prt, more or ess. Among those born of women
represents those who, whe they may be hghy advanced n
evouton, have not yet attaned to Adeptshp. Adeptshp
s that state or attanment n whch the ndvdua s capabe
of perpetuatng hs physca beng ndefntey and no onger
des and comes to rebrth agan. As the be states t, m
that overcometh w I ma e a par n the tempe of my God,
and he sha go no more out .

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And from the days of ohn the aptst unt now the
ngdom of heaven suffereth voence, and the voent ta e
t by force. or a the prophets and the aw prophesed
unt ohn. And f ye w receve t, ths s as, whch was
for to come. e that hath ears to hear, et hm hear .
In one nterpretaton, the ngdom of heaven sufferng
voence ndcates that some asprants have refused to be
dened and have stormed ts doors . They have rased them-
seves to sprtua heghts through sheer w, strong desre and
drastc measures of sprtua purfcaton. They have caused
the doors of the heaven words to be opened unto them.
Ths shows the atttude of many neophytes who wsh to
ta e the short cut of Intaton. There s aso another mean-
ng to the ngdom of heaven sufferng voence . It sym-
bozes the unscrupuous man who woud, through mechan-
ca or bac magca methods, force hs entrance nto a pace
where he s not sprtuay uafed to enter. There are two
doors n the body by whch the conscousness may enter and
eave. There s ony one proper door . Most occut students
w understand perfecty concernng these matters.
In teng of the comng of ohn, Chrst s words are very
sgnfcant and very easy to understand. e says, And f ye
w receve t, ths s as, whch was for to come . There
can be no msta ng the e act meanng of these words. Ths
s a defnte statement comng from the Master that rebrth
s a fact. The prophets had sad that as was comng bac
and Chrst announced that he had come n the person of ohn
the aptst. Ths s the doctrne of encarnaton or ebrth,
whch teaches that a man comes bac to physca e stence
agan and agan n fe s great schoo unt hs partcuar
wor s done and hs essons earned. Chrst says, If ye w
receve t , whch means, If ye are abe to understand and
accept what I say . e tes them that the character nown
as ohn the aptst was ensoued by the same go or prt
that had ensoued the body of the prophet nown as as.
Chrst aso sad, e that hath ears to hear, et hm hear .
In other words, f your sprtua ears are not opened you
cannot receve and understand these teachngs. They are ony
for those students or truth see ers who are abe to hear
sprtuay and therefore understand.
ut whereunto sha I en ths generaton It s e unto
chdren sttng n the mar ets and cang unto ther feows,
And sayng, We have pped unto you, and ye have not
danced we have mourned unto you, and ye have not
amented. or ohn came nether eatng nor drn ng, and
they say, e hath a dev. The on of man came eatng and
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drn ng, and they say, ehod a man guttonous, and a
wnebbber, a frend of Pubcans and snners, ut wsdom
s ustfed of her chdren .
Chrst tes the peope that they are mpossbe to touch
sprtuay. Ths s because they are not ready to accept the
Chrst teachngs. ohn (the mnd) came to them and they
were not ready to accept through menta enghtenment.
Chrst (the heart) came to them and they were not ready
to be touched through ove. Wsdom s a combnaton of the
heart and the head, the ove prncpe and the menta phase
of beng unted. Wsdom sha be ustfed of her chdren .
Ths means that the resut or product of ths unon of the
head and the heart w show forth n beautfu resuts or
chdren as a conse uence of the unon.
Then began he to upbrad the ctes wheren most of hs
mghty wor s were done, because they repented not: Woe
unto thee, Chorazn woe unto thee, ethsada for f the
mghty wor s, whch were done n you, had been done n
Tyre and don, they woud have repented ong ago n
sac coth and ashes. ut I say unto you, It sha be more
toerabe for Tyre and don at the day of udgment, than
for you. And thou, Capernaum, whch art e ated unto
heaven, shat be brought down to he: for f the mghty
wor s, whch have been done n thee, had been done n
odom, t woud have remaned unt ths day. ut say
u to you, That t sha be more toerabe for the and of
odom n the day of udgment, than for thee. At that tme
esus answered nd sad, I than thee, ather, ord of
heaven and ear, because thou hast hd these thngs from
the wse and prudent, and hast reveaed them unto babes.
ven so, ather: for so t seemed good n thy sght .
The wrter beeves that Chorazn mght possby be den-
tfed as the carda or the source of the undan re n
the body. ethsada s ceary dentfed wth the regon of the
soar pe us, snce ths name means house of fsh . It s
nterestng to note that ethehem ( house of bread ) aso
appears to refer to the same regon of the body. Ths woud
ma e t no concdence that fsh and bread are gven
by Chrst both to s Dcpes and to the muttudes.
ethsada, then, appears to be that pace where the tte
fsh or sprtua mpuse s supposed to be born each unar
month. Ths fsh must be rased above the waters or
emotons of that ower part of the body. It must be bap-
tzed n the fud of the spna cord and then ascend to
the ather n the dome of the tempe (the head).

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Chrst, however, s dsapponted that the sprtua wor
whch was done n these regons of the body was not per-
manent. The more e perenced occut student nows ony
too we that Chrst s reveang nformaton concernng a
step on the Path) whch s steep and hard to cmb.
nce Tyre and don or don are the most northery
ctes contacted by Chrst on s varous ourneys snce
these ctes are aso cose to each other and asty, snce
Tyre means a roc , the reader may easy understand that
they represent the ptutary body and the pnea gand. (Tyre,
a roc , s the sprtuazed pnea gand). The reference
of Chrst concernng these two ctes seems to have the mean-
ng that once these gands have been fooded wth the rased
fe orce, they are more ey to reman sprtuazed.
Ths s not so wth the carda and soar pe us regons, as
represented by Chorazn and ethsada.
These deeper teachngs are conceaed from the wse and
the prudent , or those ndvduas who are so consdered
n ths matera word because of ther dgence n matera
matters. n the other hand, these teachngs are reveaed to
the babes . The babes are those ndvduas who are not
so dgent n matera thngs and are oo ed upon as foos
by wordy peope because they ac great matera possess-
ons. prtuay, however, through pure hearts and open
mnds, they are abe to receve and understand mysteres
whch cannot be e pressed n words mysteres whch are a
o e to the wordy wse. We are gven the hnt to become
open-mnded e a chd and n that way be capabe of
recevng sprtua truths whch woud otherwse be ept
from us because of beng wse n our own concet. Today
the unversa ueston s, ow mu h s a man worth ,
meanng how much money has he amassed. The rea dfferent
between hs physca weath and hs sprtua deveopment
(whch s the ony endurng and worth whe thng) may
be consderabe.
A thngs are devered unto me of my father: and no
man noweth the on, but the ather nether noweth
any man the ather, save the on, and he to whomsoever
the on w revea hm. Come unto me, a ye that abour
and are heavy aden, and I w gve you rest. Ta e my yo e
upon you, and earn of me for I am mee and owy n
heart: and ye sha fnd rest unto your sous. or my yo e s
easy, and my burden s ght .
The ather, n a physoogca or persona sense, as we
as n a sprtua sense, devers a thngs unto the on . As
the be states, ony that whch descends from heaven can
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ascend to heaven. In one sense, we (humanty) are the
manna whch descended from heaven, and we (humanty)
are the ons of God who w ascend agan to the
ather s house.
We w now e pan n more deta the meanng of the
be verses we have ust uoted. nce the ather represents
Che source from whch Chrst sprang, or the frst prncpe of
the threefod prt, naturay the second prncpe woud
come from ths frst prncpe. In the oscrucan Phosophy
the ather prncpe s caed the WI . The on s caed the
WI D M prncpe. The oy Ghost s caed the ACTI -
IT prncpe. Therefore, Chrst s statement that a
thngs are devered unto me of my ather , hods good n
an esoterc sense whether Cosmcay or personay, snce the
WI to create anythng must come frst. aturay, the
WI to sprtuaze the beng must aso be aroused frst.
After ths w has been aroused, then the WI D M prn-
cpe ( whch decdes as to ways and means, etc ) s set nto
actvty. After the ways and means have been decded, then
the actua wor or ACTI IT begns.
ny the ather prncpe wthn s abe to now the on
prncpe. Aso, when the on prncpe has been rased to
contact wth the ather prncpe, t s the ony phase of
beng n contact wth the ather prncpe, snce t s the ony
part of us capabe of beng rased to that heght.
erses 2 , 29 and 30 are often used as the words for a
wonderfu sacred soo. If these words are repeated fre uenty
they w bud a very beautfu vbraton n the conscousness
of the person usng ths hdden formua. These verses promse
Intaton defntey to those who w heed the advce con-
taned n them.
C APT 12.
At that tme esus went on the sabbath day through the
corn and hs dscpes were an hungered, and began to puc
the ears of corn, and to eat. ut when the Pharsees saw t,
they sad unto hm, ehod, thy dscpes do that whch s not
awfu to do upon the sabbath day. ut he sad unto them,
ave ye not read what Davd dd, when he was an hungered,
and they that were wth hm ow he entered nto the house
of God, and dd eat the shewbread, whch was not awfu
for hdm to eat, nether for them that were wth hm, but
ony for the prests r have ye not read n the aw, how
that on the sabbath days the prests n the tempe profane
the sabbath, and are bameess ut I say unto you, That n
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ths pace s one greater than the tempe. ut f ye had nown
what ths meaneth, I w have mercy, and not sacrfce, ye
woud not have condemned the gutess. or the on of
man s ord even of the sabbath day .
As the be s a sprtua boo , n these verses corn sym-
bozes a sprtua and not a physca food. We are taught
very pany that there s no tme or pace where the sprt-
uay hungry may not satsfy that hunger. Chrst s try-
ng to show the faacy of the type of regon practced
by the Pharsees-- the regon of form. Those who practce
ther regous beefs ony on the abbath and are a durng
the rest of the wee beeve themseves bameess smpy
because they have adhered to the etter of tbe aw.
The Chrst prt wthn s ord of a days, tmes, and
paces. It s superor to the body, whch s ts tempe .
The statement about Davd eatng the shewbread ntended
ony for the prests, symbozes a rsng above the od regon
of form, n whch certan rtes and prveges were reserved
for the prests. When the Chrst came, the way was open to
a and there were no more favored casses. ccut students
now that we must become our own prests n our own
tempe , the body.
And when he was departed thence, he went nto ther
synagogue: And, behod, there was a man whch had hs
hand wthered. And they as ed hm, sayng, Is t awfu to
hea on the sabbath day that they mght accuse hm. And
he sad unto them, What man sha there be among you, that
sha have one sheep, and f t fa nto a pt on the sabbath
day, w he not ay hod on t, and ft t out ow much
then s a man better than a sheep Wherefore t s awfu
to do we on the sabbatfh day. Then sath he to the man,
tretch forth thne hand. And he stretched t forth and t
was restored whoe, e as the other .
In a Cosmc sense, the abbath Day or the seventh day of
the wee was the day when God rested . The rea meanng
of ths s that God ceases to drect each move of man nd,
as they deveop an ndependent w. As Man deveoped more
and more the abty to govern hs own vehces, God wth-
drew more and more and eft hm to wor out hs own
destny. f course, he had and w aways have, the hep
of God and other sprtua bengs. In other words, durng
the tme that God rested man nd became responsbe
and accountabe for ts own acts and thoughts under the aw
of Conse uence or the aw of Cause and ffect. The true
meanng of the abbath has become confused n the mnds
of the masses and has been taught ncorrecty.
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The Chrst brngs out the true meanng of the abbath
and tes us pany that t s rght to do anythng that s
constructve on the abbath, as we as on any day of the
wee . e says that man s ord of the abbath and shoud
do rghteousness on a days. Man must not ony be master of
the abbath but be master of hmsef as we. e must rue
hs stars , as the Astroogers say.
Then the Pharsees went out, and hed counc aganst
hm, how they mght destroy hm. ut when esus new
t, he wthdrew hmsef from thence: and great muttudes
foowed hm, and he heaed them a And charged them that
they shoud not ma e hm nown: That t mght be fufed
whch was spo en by saas the prophet, sayng, ehod
my servant, whom I have chosen my beoved, n whom my
sou s we peased: I w put my sprt upon hm, and he
sha shew udgment to the Gentes. e sha not strve
nor cry nether sha any man hear hs voce n the streets.
A brused reed sha he not brea , and smo ng fa sha
he not uench, t he send forth udgment unto vctory.
And n hs name sha the Gentes trust .
As mentoned prevousy, t he Pharsees represent those
who observe merey the etter of the aw or the regon of
form. Ths type s aways opposed to the prt, as represent-
ed by the Chrst. These uates wthn ourseves are aways
hodng counc as to how they may destroy the Chrst
prt wthn each of us. Pease medtate on ths, f you are
ncned to hew to the etter of the aw and to forget the
sprt of the Chrst teachngs. ven n so mundane a thng
as the nfantry dr reguatons of the Unted tates Army
used durng the Word War a paragraph reads, ubbng
over the mnutae of deta s ndcatve of faure to grasp
the sub ect .
Chrst s heang of the muttudes refers to the fact that
the Chrst Wthn w hea the muttudes of nharmones
of a nds that e st wthn us, both physcay and sprt-
uay, f we w but foow the Chrst.
That Chrst w show udgment to the Gentes means
that the prt Wthn w brng the uncrcumcsed or un-
purfed phases of the beng ( Gentes ) to understandng.
owever, e w not strve wth us or force msef
upon us. e w not cry n the streets . treet represents
the spna cord, and the above phrase means that the Chrst
orce w not force the spna fre aong the spna cord
or rase t wthout our nowedge. We of ourseves, because
of the prt Wthn, must vountary cutvate ths force.
Chrst w not brea the brused reed or the spna cord
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whch s sufferng from the n ury caused by the msuse of
the fe orce. e w not uench the smo e of the fa
or dmnsh the fre of the undan, but w convert t to
the hgher use and brng about a sprtua vctory. The
Gentes wthn each of us w then be converted and
crcumcsed sprtuay and w come to trust n ths new
power.
Then was brought unto hm one possessed wth a dev,
bnd, and dumb: and he heaed hm, nsomuch that the
bnd and dumb both spa e and saw. And a the peope were
amazed, and sad, Is not ths the son of Davd ut when
the Pharsees heard t, they sad, Ths feow doth not cast
out devs, but by eezebub the prnce of the devs. And
esus new ther thoughts, and sad unto them, very ng-
dom dvded aganst tsef s brought to desoaton and
every cty or house dvded aganst tsef sha not stand: And
f atan cast out atan, he s dvded aganst hmsef: how
sha then hs ngdom stand And f I by eezebub cast
out devs, by whom do your chdren cast them out there-
fore they sha be your udges. ut f I cast out devs by the
prt of God, then the ngdom of God s come unto you.
r ese how can one enter nto a strong man s house, and spo
hs goods, e cept he frst bnd the strong man and then he
w spo hs house .
The wrter beeves mpcty n a of the stores of the
heangs and mraces performed by the Chrst as reated n
the be. sotercay, however, the castng out of the dev
and the heang of the bnd and the dumb s smpy the
castng out of devsh phases of our beng by the Chrst
prt, and the heang of varous attrbutes or facutes
whch have formery been dumb and bnd . When we
are heaed by the Chrst prt and begn to preach the hgher
doctrne, that phase of our mnds symbozed by the Pharsees
w attempt to hnder the e presson of the Chrst wthn
us at every opportunty.
The house dvded aganst tsef we represents the pres-
ent condton of the ma orty of humanty. ouse sym-
bozes the physca body. Ths bouse s dvded aganst
tsef because most of us possess two dstnct natures, a hgh
and a ow whch dwe wthn our house . aturay
these are antagonstc to each other. In tme ths dvded
condton w become our downfa uness the Chrst Wthn
drves out the ower man. We w now that ths s the
Chrst prt whch s heang us because the dev woud
not, as Chrst says, drve out the dev.
e that s not wth me s aganst me and he that gather-
ed not wth me scattereth abroad. Wherefore I say unto
3
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you, A manner of sn and basphemy sha be forgven
unto men: but the basphemy aganst the oy Ghost sha
not be forgven unto men. And whosoever spea eth a word
aganst the on of man, t sha be forgven hm: but who-
soever spea eth aganst the oy Ghost, t sha not be for-
gven hm, nether n ths word, nether n the word to
come. ther ma e the tree good, and hs frut good or
ese ma e the tree corrupt, and hs frut corrupt for the tree
s nown by hs frut. generaton of vpers, how can ye,
beng ev, spea good thngs for out of the abundance of
the heart the mouth spea eth. A good man out of the good
treasure of the heart brngeth forth good thngs and an ev
man out of the ev treasure brngeth forth ev thngs. ut
I say unto you, That every de word that men sha spea
they sha gve account thereof n the day of udgment. or
by thy words thou shat be ustfed, and by thy words thou
shat be condemned .
The begnnng of the above verses, e that s not wth
me, etc. , means that those who are wth the Chrst w
retan the fe orce to be used n regeneraton, but those who
are aganst m w scatter abroad ths orce n sensua-
ty, and w not ve the pure fe whch stamps a foower
of Chrst. Ths s t he meanng of the statement that sns
aganst the Chrst sha be forgven, but sns aganst the
oy Ghost w not be forgven, snce the oy Ghost has
charge of the creatve force. When ths force s msused t
cannot be forgven smpy because the overuse or abuse
must be pad for eventuay n mpared physca effcency,
both n ths word (and fe) and n the words (ves) to
come, unt we fnay become pure and cease ths abuse.
The tree s nown by ts fruts , and our bodes and
our mnds show e acty how we have ved n the past, as
they are the fruts of our past vng. The fact that we
must account for every de word s a hnt of the breath
record , n whch each moment of our ves, through a
scentfc process, we breathe nto our ungs ar that s charged
both wth the stear vbratons and the ndvdua vbratons
of our own auras. These vbratons are a accuratey regster-
ed upon a certan atom of our bodes. very thought and
act s recorded. ( or detaed nformaton, study the Cosmo-
Concepton ) .
Then certan of the scrbes and of the Pharsees answered,
sayng, Master, we woud see a sgn from thee. ut he answer-
ed and sad unto them, An ev and aduterous generaton
see eth after a sgn and there sha no sgn be gven to t,
but the sgn of the prophet onas. or as onas was three

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days and three nghts n the whae s bey so sha the on
of man be three days and three nghts n the heart of the
earth. The men of neveh sha rse n udgment wth ths
generaton, and sha condemn t: because they repented at
the preachng of onas and behod, a greater than onas s
here. The ueen of the south sha rse up n the udgment
wth ths generaton, and sha condemn t: for she came from
the uttermost parts of the earth to hear the wsdom of
oomon and, behod, a greater than oomon s here .
In the above verses s hdden some of the most nterestng
and vauabe nformaton whch we sha touch on n ths
boo . The sgn of onas s the sgn of the Master Mason
and may be seen by anyone wth sprtua sght. The masses
were not abe to see t, but the Master coud not concea t
from those who had sprtua eyes and coud see . Peter
was abe to see t and receved the bessng of the Chrst n
so dong.
The three days n the bey of the whae represent the
three days the Intate of a certan Intaton s sad to be out
of the body and n a ower strata of the earth Ths
corresponds to the three days foowng the Crucf on and
beraton before Chrst reappeared to s Dscpes. Ths aso
reveas a great Cosmc truth. We are taught that Chrst passed
through the nne stratas of the earth nto the center or heart
of the earth and became the ndweng prt of the earth.
Chrst w reman n the bey of the whae or heart of the
earth for three and a haf great days or perods. Prevousy,
the earth had been guded by ehovah from wthout. The
story of onah and the whae was a veed esoterc prophecy
concernng the Chrst whch was thus accuratey fufed.
The men of neveh represent the mpure phases of
the mnd, and the ueen of the south represents the mpure
heart sde of us, both of whch w repent and ac now-
edge the Chrst Wsdom. Chrst says of ths generaton that
they are so materastc and wordy that nether ther mnds
nor ther hearts are wng to accept or ac nowedge sprtua
truths.
When the uncean sprt s gone out of a man, he wa -
eth through dry paces, see ng rest, and fndeth none. Then
he sath, I w return nto my house from whence I came out
and when he s come, he fndeth t empty, swept and garnsh-
ed. Then goeth he, and ta eth wth hmsef seven other sprts
more wc ed than hmsef, and they enter n and dwe there:
and the ast state of that man s worse than the frst. ven so
sha t be aso unto ths generaton.
The ev sprts must have a watery or emotona ee-

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ment through whch to wor , as they affect us mosty through
the emotons. Therefore, when the ev sprt eaves the person
whom t has been nfuencng and fnds no more emotona
peope on the ower pane to nfuence (ony dry paces or
peope wthout ower emotons) t wshes to return to the
frst person. If the person has not mproved hmsef mean
whe and barrcaded hmsef aganst such a return, he w
ndeed be provdng an empty, swept and garnshed house.
Ths means that hs beng ( house ) s st n condton to
aow the uncean sprt to return to t. In other words, the
ev sprt fnds an easy return and t aso brngs wth t ths
tme other ev sprts whch are even worse than tsef, and so
the end s worse t han the begnnng. Ths s a warnng to us
that when we have emnated ev from ourseves, we must
contnue to strengthen the vrtues we posssss so that the ev
w not be abe to return and brng worse wth t.
Whe he yet ta ed to the peope, behod, hs mother and
hs brethren stood wthout, desrng to spea wth hm. Then
one sad unto hm, ehod, thy mother and tby brethren stand
wthout, Desrng to spea wth thee. ut he answered and
sad unto hm that tod hm, Who s my. mother and who
are my brethren And he stretched forth hs hand toward hs
dscpes, and sad, ehod my mother and my brethren or
whosoever sha do the w of my ather whch s n heaven,
the same s my brother, and sster, and mother.
Chrst mpresses the fact upon us that t s the sprtua
reatonshps and not the physca that are mportant. ur
unon together n one famy group, servng, the same spr-
tua dea, and not smpy the crcumstances whch brng us
together n ths physca word n the same famy or to the
same parents, matters most. As tme goes on, bood reaton-
shps w be understood for what they reay are, and we w
thn ess of the reatonshps of the fesh and more of that of
the prt. We are a one great famy --brothers and
ssters, wth God as our ather. We are even more cosey
reated, as Chrst says, as brothers and ssters , f we wor
cosey together n the servce of the ather.
C APT 13.
The same day went esus out of the house, and sat by the
sea sde. And great muttudes were gathered together unto
hm, so that he went nto a shp, and sat and the whoe mu-
ttude stood on the shore. And he spa e many thngs unto
them n parabes, sayng, ehod, a sower went forth to sow
And when he sowed, some seeds fe by the way sde, and the

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fows came and devoured them up: ome fe upon stony
paces, where they had not much earth: and forthwth they
sprung up, because they had no deepness of earth: And when
the sun was up, they were scorched: and because they
had no root, they wthered away. And some fe among
thorns: and the thorns sprung up and cho ed them. ut other
fe nto good ground, and brought forth frut, some an
hundredfod, some s tyfod, some thrtyfod. Who hath
ears to hear, et hm hear. And the dscpes came, and sad
unto hm, Why spea est thou unto them n parabes e
answered and sad unto them, ecause t s gven unto you
to now the mysteres of the ngdom of heaven, but to
them t s not gven. or whosoever hath, to hm sha
be gven, and he sha have more abundance: but whosoever
hath not, from hm sha be ta en away even that he hath.
Therefore spea I to them n parabes: because they seeng
see not and hearng they hear not, nether do they under-
stand. And n them s fufed the prophecy of saas, whch
sath, y hearng ye sha hear, and sha not understand
and seeng ye sha see, and sha not perceve: or ths
peope s heart s wa ed gross, and ther ears are du of hear-
ng, and ther eyes they have cosed est at any tme they
shoud see wth ther eyes, and hear wth ther ears, and
shoud understand wth ther heart, and shoud be convert-
ed, and I shoud hea them .
Chrst beng n a shp (whch foats above the water)
ndcates that e s n contro of, or s above, the emotona
pane. Water represents the emotona pane. The fact that
the peope reman on the shore (earth) ndcates ther mater-
a conscousness, as the shore or earth represents mater-
aty. Chrst says pany that, athough they see physcay,
they are bnd sprtuay. They have become so attuned
to materaty that the hgher, fner senses and feengs are
dead to the heaven words. In verses to foow Chrst
e pans, on one pane of conscousness, the nner meanng
of the frst ffteen verses of ths chapter.
ut bessed are your eyes, for they see: and your ears,
for they hear. or very I say unto you, That many prophets
and rghteous men have desred to see those thngs whch ye
see, and have not seen them and to hear those thngs whch
ye hear, and have not heard them .
The sprtua eyes and ears of the Dscpes were
opened and they were abe, accordng to ther varous cap-
actes, both to see and hear the sghts and sounds of the
heaven words. As Chrst says, to those who possess the spar
or essence of any uaty, more of that s gven f appca-
7
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ton s practced aong that ne. Those that have not the
ght of the prt w fnd fe becomng dar er and
dar ct. Ths s on the very sane and ogca prncpe that
f you wor wth, or e ercse a musce, t becomes greater.
If you use a certan phase of the mnd, t becomes more
deveoped. If you fa to use your sprtua attrbutes, they
wther away.
ear ye therefore the parabe of the sower. When any
one heareth the word of the ngdom, and understandeth
t not, then cometh the wc ed one, and catcheth away that
whch was sown n hs heart. Ths s he whch receved seed
by the way sde. ut he that receved the seed nto stony
paces, the same s he that heareth the word, and anon wth
oy receveth t et hath he not root n hmsef, but dureth
for a whe: for when trbuaton or persecuton arseth
because of the word, by and by he s offended. e aso
that receved seed among the thorns s he that heareth the
word and tbe care of ths word, and the decetfuness
of rches, cho e the word, and he becometh unfrutfu. ut
he that receved seed nto the good ground s he that heareth
the word, and understandeth t whch aso beareth frut,
and brngetb forth, some an hundredfod, some s ty, some
thrty .
There s tte need to e pan the above verses, for Chrst
msef e pans them. It s the wrter s beef that e,
does ths n order to ustrate how a second meanng may
be conceaed beneath a parabe or smpe story. Ths s a
hnt to oo for deeper meanngs n the other parts of the
be. Concernng hundredfod , s ty and thrty ,
these undoubtedy have hdden meanngs, as do amost a
numbers n the be. The hundredfod may ndcate those
who have attaned Adeptshp or have oned the mascune
1 to the femnne and thus attaned to the achemca
marrage wthn. ty has the numerca vaue of and
may refer to those who, through wor n the Master s ne-
yard, have deveoped the s th sense. Thrty , wth a vaue
of 3 ,, may revea those n whom the Three-fod prt or
go s dynamcay actve.
Another parabe put he forth unto them, sayng, The
ngdom of heaven s ened unto a man whch sowed good
seed n hs fed: ut whe men sept, hs enemy came and
sowed tares among the wheat, and went hs way. ut when
the bade was sprung up, and brought forth frut, then
appeared the tares aso. o the servants of the househoder
came and sad unto hm, r, ddst not thou sow good seed n

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thy fed from whence then hath t tares e sad unto them,
An enemy hath done ths. The servants sad unto hm, Wt
thou then that we go and gather them up ut he sad, ay
est whe ye gather up the tares, ye root up aso the wheat
wth them. et both grow together unt the harvest: and
n the tme of harvest I w say to tfhe reapers, Gather ye to-
gether frst the tares, and bnd them n bundes to burn them:
but gather the wheat nto my barn.
The meanng of ths parabe shoud be very cear to the
reader. Wheat represents good seed or opportuntes for
constructve sprtua wor , as gven us by God. Tares rep-
resent the opportunty to perform ev or destructve deeds as
gven us by the ower man or dev. If we aow the ower
nature (the enemy ) to pant tares n our beng, after
they have grown to maturty as ev deeds they w have to
be burned or e purgated n Purgatory after we have passed
from the physca body to that regon at death.
Another parabe put he forth unto them, sayng, The
ngdom of heaven s e to a gran of mustard seed, whch
a man too , and sowed n hs fed. Whch ndeed s the east
of a seeds: but when t s grown, t s the greatest among
herbs, and becometh a tree, so that the brds of the ar come
and odge n the branches thereof.
The tte seed or Chrst mpuse, whch s sad to be
born wthn us eadh unar month n the manger of the
body, s so mcroscopc n sze that t s we symbozed by
the gran of mustard seed. When ths Chrst mpuse s prop-
ery panted and nourshed n the body, t rases a Tree
of fe that gves umnaton to the whoe beng and
gudes and drects our every step.
Another parabe spa e he unto them: The ngdom of
heaven s e unto eaven, whch a woman too , and hd n
three measures of mea, t the whoe was eavened. A these
thngs spa e esus unto the muttude n parabes and wth-
out a parabe spa e he not unto them: That t mght be fu-
fed whch was spo en by the prophet, sayng, I w open
my mouth n parabes I w utter thngs whch have been
ept secret from the foundaton of the word.
eaven refers to the Chrst orce, whch, when rased and
brought nto the sand- e. or mea- e pnea gand,
changes the constructon of ths gand, and nfuencng every
part of t, brngs sprtua sght to the neophyte.
Then esus sent the muttude away, and went nto the
house: and hs dscpes came unto hm, sayng, Decare unto
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us the parabe of the tares of the fed. e answered and sad
unto them. e that soweth the good seed s the on of Man
Th e fed s the word the good seed are the chdren of the
ngdom but the tares are the chdren of the wc ed one
The enemy that sowed them s the dev the harvest s the
end of the word and the reapers are the anges. As therefore
the tares are gathered and burned n the fre so sha t be n
the end of ths word. The on of man sha send forth hs
anges, and they sha gather out of hs ngdom a thngs
that offend, and them whch do n uty And sha cast them
nto a furnace of fre: there sha be wang and gnashng of
teeth. Then sha the rghteous shne forth as the sun n the
ngdom of ther ather. Who hath ears to hear, et hm
hear.
ere the Chrst gves the Cosmc or unversa nterpreta-
ton of the above verses. The wrter prevousy gave hs
nterpretaton of the persona, nward appcaton. We here
agan warn the reader that a nterpretatons gven esoterc-
ay are ony the wrter s dea of ther meanngs. Pease ony
accept them on your own responsbty.
Agan, the ngdom of heaven s e unto treasure hd n
a fed the whch when a man hath found, he hdeth, and for
oy thereof goeth and seeth a that he hath, and buyeth that
fed. Agan, the ngdom of heaven s e unto a merchant
man, see ng goody pears: Who, when he had found one
pear of great prce, went and sod a that he had, and
bought t. Agan, the ngdom of heaven s e unto a net,
that was cast nto the sea, and gathered of every nd: Whch,
when t was fu, they drew to shore, and sat down, and
gathered the good nto vesses, but cast the bad away. o
sha t be at the end of the word: the anges sha come
forth, and sever the wc ed from among the ust, And sha
cast them nto the furnace of fre: there sha be wang and
gnashng of teeth. esus sath unto them, ave ye understood
a these thngs They say unto hm, ea, ord .
The treasure s, of course, the Chrst par whch we fnd
n the fed of our beng. When we dscover ths par
or possbty, we se or get rd of other uates that
woud nterfere wth ths new fnd, n order to possess and
deveop ths new treasure . It s aso the pear of great
prce , and we se or dspose of mnor ewes or
peasures n order to possess t. It s the ght whch foods
the whoe beng when deveoped.
The parabe of the fsh has both a persona and Cosmc
appcaton. In the persona appcaton, we now that after
we pass to hgher panes n the net of death, whch drags
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us up out of the fe of sensuaty or emotons (water), the
anges and hgher bengs w assst us n castng out our
bad fsh or ev as we graduay progress from pane to pane.
ome nowedge of the oscrucan Cosmo-Concepton
s necessary to an understandng of the methods through
whch ths s accompshed.

Then sad he unto them, Therefore every scrbe whch

s nstructed unto the ngdom of heaven s e unto a man
that s an househoder, whch brngeth forth out of hs
Itreasure thngs new and od. And t came to pass, that when
esus had fnshed these parabes, he departed thence .
These verses ndcate that every scrbe or wrter who s n-
structed n the mysteres of Chrstan unfodment brngs
forth from hs sprtua percepton truths whch are od or
we- nown, and aso truths whch are new and whch,
through medtaton and prayer, are ust beng perceved and
understood by the scrbe. It s the prayer of ths wrter that
somethng new n esoterc nterpretaton, as we as famar
truths, may be brought to ght for the reader, n ths boo
and n other of hs be nterpretatons.
And when he was come nto hs own country, he taught
them n ther synagogue, nsomuch that they were astonshed
and sad, Whence hath ths man ths wsdom, and
these mghty wor s Is not ths the carpenter s son s not
hs mother caed Mary and hs brethren, ames and oses,
and mon, and udas And hs ssters, are they not a wth
us Whence then hath ths man a these thngs And they
were offended n hm. ut esus sad unto them, A prophet
s not wthout honour, save n hs own country, and n hs
own house. And he dd not many mghty wor s there because
of ther unbeef .
A cosed mnd s th e most effectua barrer to progress that
we now. Those who thn they aready now a thng or are
eaous of those who woud teach them are dffcut to teach.
Many peope, even though they have studed tte, thn
they now more concernng the be and regon than the
teacher who has studed, prayed and medtated on ths sub-
ect. specay concernng the be does each one thn he
nows more than anyone ese. Ths .ma es t e tremey
dffcut to spread the nner, esoterc teachngs. Chrst brngs
out ths fact very pany. e aso shows how dffcut t s
to convnce those who are not open-mnded. It s easer to
convnce a stranger, than one who s cose to us. That s why
we must try to ma e our day ves spea for themseves. We
71
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must ma e our ves revea our doctrnes, nstead of tryng to
put them nto words. Ma ende says that the converson
by Mohammed of bs wfe to hs regon was perhaps hs
greatest accompshment. s wfe had an opportunty to see
whether Mohammed reay ved hs regon as we as to
teach t. It s amost mpossbe to hep anyone aganst hs
w or when he has doubt, suspcon or other destructve
thoughts. Therefore, Chrst coud do but tte n s own
country and among s own peope.
C APT 1 .
At that tme erod the tetrarch heard of the fame of
esus, And sad unto hs servants, Ths s ohn the aptst
he s rsen from the dead and therefore mghty wor s do
shew forth fhemseves n hm. or erod had ad hod of
ohn, and bound hm, and put hm n prson for erodas
sa e, hs brother Php s wfe. or ohn sad unto hm,
It s not awfu for thee to have her. And when he woud
have put hm to death, he feared the muttude, because they
counted hm as a prophet. ut when erod s brthday was
ept, the daughter of erodas danced before them, and
peased erod. Whereupon he promsed wth an oath to gve
her whatsoever she shoud as . And she, beng before n-
structed of her mother, sad Gve me here ohn aptst s head
n a charger. And the ng was sorry: nevertheess for the
oath s sa e, and them whch sat wth hm at meat, he com-
manded t to be gven her. And he sent, and beheaded ohn
n the prson. And hs head was brought n a charger, and
gven to the damse: and she brought t to her mother. And
hs dscpes came, and too up the body, and bured t, and
went and tod esus. When esus heard of t, he departed
thence by shp nto a desert pace apart: and when the peope
had heard thereof, they foowed hm on foot out of the
ctes .
ohn, as we have sad before, represents the mnd, and
erod symbozes the ng of the ower nature, ust. The
mnd ma es t nown to erod (the ower nature) that t
s wrong that he shoud use the fe orce n sensuaty. Ths
s represented by erod s unon wth hs brother s wfe. Php
means over of horses and n t hs sense sgnfes one who
oves ower thngs. s wfe woud accordngy represent the
ower emotona nature. The daughter of the ower em-
otons as s for the death of ohn, the mnd. It s physo-
ogcay true that when we nduge n the ower nature, we
rob the bran of the force that buds and mantans t. ust
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wedded to the emotona nature causes the atrophy of the
mnd (t s put n prson ) and fnay ts death . Ths
especay appes to the sprtua sde of the mnd.
And when esus went forth, and saw a great muttude,
and was moved wth compasson toward them and he heaed
ther sc . And when t was evenng, hs dscpes came to hm,
sayng, Ths s a desert pace, and the tme s now past send
the muttude away, that they may go nto the vages and
buy themseves vctuas. ut esus sad unto them, They need
not depart gve ye them to eat. And they say unto hm,
We have here but fve oaves, and two fshes. e sad, rng
them hther to me. And he commanded the muttude to st
down on the grass, and too the fve oaves, and the two
fshes, and oo ng up to heaven, he bessed, and bra e, and
gave the oaves to hs dscpes, and the dscpes to the mu-
ttude. And they dd a eat, and were fed: and they too up
of the fragments that remaned tweve bas ets fu. And they
that had eaten were about fve thousand men, besde women
and chdren .
The mrace of the oaves and the fshes represents the
rgo-Psces dspensaton or teachng, whch was to be gven
to the masses as ther ne t sprtua step. The oaves repre-
sent rgo and symboze purty and to n the neyard
of the Master. shes are the Astroogca symbo of Psces,
the opposte sgn of the odac to rgo. They symboze, n
one sense, that e ated state whch w be ac ured by the
masses ( fsh ) when they have been rased above the
waters of the ower emotons. Thus baptsm (sprtua
baptsm) s promsed for those peope who empoy the
teachngs of the Gospes (whch are wrtten by the Dscpes
or fshers of men ) whch ft them above the waters of
the ower emotons to a fe of regeneraton.
The number of oaves (fve) and the number of fshes
(two) added together gve the mystca number of seven.
The number of men who were fed, whch was fve thousand,
added to the above 7 gves us the number 12 . The
s are not counted n ths nstance. 12 was aso the
number of the bas ets of food whch remaned when a had
eaten. We thn the number 12 , as used n ths connect-
on, symbozes the foowng: We are tod that the seven
centers of the desre body and the fve centers of the vta
body (the wounds of Chrst) must be fed or opened
by the new teachng (Psces- rgo) whch was to be gven
at ths tme.
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And straghtway esus constraned hs dscpes to get
nto a shp, and to go before hm unto the other sde, whe
he sent the muttude away. And when he had sent the mut-
tudes away, he went up nto a mountan apart to pray: and
when the even was come, he was there aone. ut the shp
was now n the mdst of the sea, tossed wth waves: for the
wnd was contrary. And the fourth watch of the nght esus
went unto them, wa ng on the sea. And when tb e dscpes
saw hm wa ng on the sea, they were troubed, sayng It
s a sprt and they cred out for fear. ut straghtway esus
spa e unto them, sayng, e of good cheer t s I be not
afrad. And when Peter answered hm and sad, ord, f t
be thou, bd me come unto thee on the water. And he sad,
Come. And when Peter was come down out of the shp, he
wa ed on the water, to go to esus. ut when he saw the
wnd was bosterous, he was afrad and begnnng to sn ,
he cred, sayng, ord, save me. And mmedatey esus
stretched forth hs hand and caught hm, and sad unto
hm, thou of tte fath, wherefore ddst thou doubt And
when they were come nto the shp, the wnd ceased. Then
they that were come nto the shp, came and worshpped hm,
sayng, f a truth thou art the on of God. And when they
were gone over, they came nto the and of Gennesaret. And
when the men of that pace had nowedge of hm, they sent
out nto a that country round about, and brought unto
hm a that were dseased And besought hm that they
mght ony touch the hem of hs garment: and as many as
were touched were made perfecty whoe .
The hgh mountan, as we mentoned before, s a sprtua
pane or pace of Intaton. It was evenng when hrst
went up nto ths mountan. Ths corroborates the oscru-
can teachng that our conscousness functons n the physca
pane durng the day and on other panes at nght. Another
thought s that t s usuay n the evenng or atter part
of fe that we attan to the mountan of Intaton. The
Dscpes were n the shp , whch symbozes the desre
body n ths nstance, and beng on the sea shows that
they were n the upper regons of the Desre Word, snce the
shp foats above those waters whch ndcate the ower
emotons or ower stratas of the Desre Word. Chrst appears
to the Dscpes from a hgher pane and they are afrad
because of the power and gory of s sprtua vehces.
Peter wshes to come to m, or to go to the hgher regon n
whch e s functonng. e tres, but s not abe to man-
tan the rate of vbraton necessary to reman on ths pane.
s emotona nature or desre body begns to pu hm down
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and he starts sn ng nto the Desre Word. Personay, each
one of us s Peter endeavorng to wa on the sea or
to mantan mastery over the emotona nature. We sha a
sn beneath the waves n tme, f we do not ca upon
the Master to gve us s hand or hs hep. It s ony
through s hep that we are abe to functon above the
ower nature and attan mastery over t. The waves sym-
boze turbuent emotons, and the strong wnds are strong
thoughts of not too hgh a nature. ,
C APT 1 .
Then came to esus scrbes and Pharsees, whch were of
erusaem, sayng, Why do thy dscpes transgress the trad-
ton of the eders for they wash not ther hands when they
eat bread. ut he answered and sad unto them, Why do ye
aso transgress the commandment of God by your tradton
or God commanded, sayng, onour thy father and
mother: and, e that curseth father or mother, et hm
de the death. ut ye say, Whosoever sha say to hs
father or hs mother, It s a gft, by whatsoever thou mght-
est be profted by me And honour not hs father or hs
mother, he sha be free. Thus have ye made the command-
ment of God of none effect by your tradton. e hypocrtes,
we dd saas prophecy of you, sayng, Ths peope draw-
eth ngh unto me wth ther mouth, and honoureth me wth
ther ps but ther heart s far from me. ut n van they do
worshp me, teachng for doctrnes the commandments of
men .
It s the sprt and not the form wfbch s mportant from
the sprtua vewpont. In one sense, the scrbes and
Pharsees are uates or facutes of a matera phase of the
mnd. These facutes observe the outward form of regon
but not the sprt. They ceremonousy wash ther hands
before eatng , but et ther hearts and emotons reman
uncean. The Dscpes of Chrst, representng facutes of
the sprtuazed beng, are unmndfu of the form but are
concerned wth the sprt. Wth tbem a cean heart and a
cean mnd are more mportant than cean hands.
The commandment to honour our fathers and our mothers
has two meanngs. rst, we are to be gratefu to the father
and mother who gave us an opportunty to e eperence e -
stence n the physca word. econd, t symbozes the
father and mother wthn each of us, the orgna menta
and emotona conscousness from whch sprngs the newer
or hgher conscousness. The scrbes and the Pharsees wsh
7
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to avod any obgaton to the od conscousness ( father
and mother ). They aso wsh to avod obgaton to the
oder regous forms whch are the father and mother
of the newer forms and whch rase us from a prmary to a
more advanced regous grade. In other words, they wsh to
avod payng ust Cosmc debts.
Chrst showed s obgaton to s Dscpes by washng
ther feet. As we ourseves advance, because of our wor
wth others, we must reaze that we are under obgaton to
those we wor wth.
In st another sense, our fathers and our mothers are
those oder or more advanced bengs who assst us n evo-
uton. We must not ony be gratefu to them, but we must
repay the obgaton at some tme, n some way.
And he caed the muttude, and sad unto them, ear,
and understand: ot that whch goeth nto the mouth de-
feth a man but that whch cometh out of the mouth, ths
defeth a man. Then came hs dscpes, and sad unto hm,
nowest thou that t he Pharsees were offended, after they
heard ths sayng ut he answered and sad, very pant,
whch my heaveny ather hath not panted, sha be rooted
up. et them aone: they be bnd eaders of the bnd. And
f the bnd ead the bnd, both sha fa nto the dtch.
Then answered Peter and sad unto hm, Decare unto us ths
parabe. And esus sad, Are ye aso yet wthout understand-
ng Do not ye yet understand, that whatsoever entereth n
at the mouth: goeth nto the bey, and s cast out nto the
draught ut those thngs whch proceed out of the mouth
come forth from the heart and they defe the man. or out
of the heart proceed ev thoughts, murders, aduteres, for-
ncatons, thefts, fase wtness, basphemes: These are the
thngs whch defe a man: but to eat wth unwashen hands
defeth not a man .
Agan the emphass s paced upon the mportance of sprt-
ua thngs and the unmportance of the thngs of form or
materaty. It s sprtua food whch s mportant. It s
sprtua ceansng t hat s mportant. There s an od ast-
ern sayng that when searchng for a master, we are not to
overoo a man merey because hs fnger nas are not cean.
Then esus went thence, and departed nto the coasts of
Tyre and don. And, behod, a woman of Canaan came
out of the same coasts, and cred unto hm, sayng, ave
mercy on me, ord, thou son of Davd my daughter s
grevousy ve ed wth a dev. ut he answered her not a
word. And hs dscpes came and besought hm, sayng, end
her away for she creth after us. ut he answered and sad,
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I am not sent but unto the ost sheep of the house of Israe.
Then came she and worshpped hm, sayng, ord, hep me.
ut he answered and sad, It s not meet to ta e the chdren s
bread, and to cast t to dogs. And she sad, Truth, ord: yet
the dogs eat of the crumbs whch fa from ther master s
tabe. Then esus answered and sad unto her, woman,
great s thy fath: be t unto thee even as thou wt. And her
daughter was made whoe from that very hour.
Ths woman of Canaan represents the emotona force
when t s used sensuay. Canaan s a ow country . Ths
woman has a daughter who s possessed of the dev. Ths
daughter represents the product or resut of the wrong use
of ths emotona force. Chrst tes the woman of Canaan
that e s sent to restore the ost sheep . Ths means the
ost purty of the Chdren of Israe or the sprtua facu-
tes of the beng.
Chrst aso tes the woman that t s not proper to ta e
the chdren s bread , whch represents sprtua food for
the hgher facutes, and gve t to the dogs (unrestraned
emotons). There s much food for thought n ths verse.
Ths s what has caused a the mseres of man nd. The
ne t verse s aso fu of meanng. The statement that, the
dogs eat of the crumbs whch fa from ther master s tabe ,
means that the hgher facutes whch shoud be masters of
the fe orce, unfortunatey et fa crumbs or part of
ths orce, whch s hungry sezed upon by the ower em-
otons. When we cease droppng these crumbs , we sha
have no more dogs wthn us.
Chrst purfed ths emotona nature, ths woman , as
e must ewse purfy our own hearts and cure our daugh-
ters or products of the emotona nature, unt we rase ths
nature to a hgher pane.
And esus departed from thence, and came ngh unto the
sea of Gaee and went up nto a mountan, and sat down
there. And great muttudes came unto hm, havng wth
them those that were ame, bnd, dumb, mamed, and many
others, and cast them down at esus feet and he heaed
them. Insomuch that the muttude wondered, when they
saw the dumb to spea , the mamed to be whoe, the ame to
wa , and the bnd to see: and they gorfed the God of
Israe. Then esus caed hs dscpes unto hm, and sad, I
have compasson on the muttude, because they contnue
wth me now three days, and have nothng to eat: and I w
not send them away fastng, est they fant n the way. And
hs dscpes say unto hm, Whence shoud we have so much
bread n the wderness, as to f so great a muttude And
esus sath unto them, ow many oaves have ye And they
sad, even, and a few tte fshes. And he commanded the
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muttude to st on the ground. And he too the seven oaves
and the fshes, and gave than s, and bra e them, and gave
to hs dscpes, and the dscpes to the muttude. And they
dd a eat, and were fed: and they too up of the bro en
meat that was eft seven bas ets fu. And they that dd eat
were four thousand men, besde women and chdren. And he
sent away the muttude and too shp, and came nto the
coasts of Magdaa .
Ths s practcay a repetton or a smar ncdent n the
fe of Chrst, wth a few e ceptons. To repeat the esoterc
meanng brefy, t tes us of the great sprtua conscousness
possessed by Chrst (the fact that e went up nto the moun-
tan) ,and ndcates that e brought down ths power to the
ower pane for the beneft of the masses wth ther ower
conscousness. The ame, bnd, dumb, mamed, etc. shows
the varous sprtua defcences of those who came to m
for enghtenment. Ther eyes and mnds are opened
through s wsdom, and ther sprtua msconceptons or
nesses are done away wth. f coures, ths does not
mean that the tera story of the heang and teachng dd
not ta e pace e acty as descrbed n the be.
Agan Chrst feeds the muttudes wth the oaves and
the fshes, or emphaszes for the beneft of the advanced
student the rgo-Psces teachng the doctrne of purty
and regeneraton whch was to be taught durng the comng
age. It s to be notced that after the muttude has parta en
of the food, t does not dmnsh, but ust as much remans
as there was n the begnnng. our thousand men may
ndcate the four bodes or vehces of man (physca body,
vta body, desre body and mnd body ) whch were fed
by ths teachng. Ths four thousand (whch, accordng
to the numeroogca deneaton, s reduced to the number
or 0) may aso refer to a perod of preparaton or a fast.
These fasts of forty days were underta en by many of the
sprtua poneers. We w remember aso the forty years n
the wderness. Whe ths was teray true, t aso ndcated
the perod of preparaton necessary before the chosen
peope coud be gven the new teachng.
C APT 1 .
The Pharsees aso wth the adducees came, and tempt-
ng desred hm that he woud shew them a sgn from heaven.
e answered and sad unto them, When t s evenng, ye say
It w be far weather: for the s y s red. And n the morn-
ng, It w be fou weather to day: for the s y s red and
owrng. ye hypocrtes, ye can dscern the face of the s y
but can ye not dscern the sgns of the tmes A wc ed and
aduterous generaton see eth after a sgn and there sha no
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sgn be gven unto t, but the sgn of the prophet onas. And
he eft them, and departed. And when hs dscpes were come
to the other sde, they had forgotten to ta e bread. Then
esus sad unto them, Ta e heed and beware of the eaven
of the Pharsees and of the adducees. And they reasoned
among themseves, sayng, It s because we have ta en no
bread. Whch when esus perceved, he sad unto them, ye
of tte fath, why reason ye among yourseves, because ye
have brought no bread Do ye not yet understand, nether
remember the fve oaves of the fve thousand, and how many
bas ets ye too up ether the seven oaves of the four thou-
sand, and how many bas ets ye too up ow s t that ye
do not understand that I spa e t not to you concernng
bread, that ye shoud beware of the eaven of the Pharsees
and of the adducees Then understood they how that he
bade them not beware of the eaven of the bread, but of the
doctrne of the Pharsees and of the adducees .
Chrst tes the adducees, who are materasts, and the
Pharsees, who adhere merey to the form n regon, that
they see and understand physcay but not at a sprtuay.
They see the physca sgns n the s y but are unabe to under-
stand the sprtua sgns of the heaven words. They as
Chrst for a sgn of s authorty when e radates, even
whe they are spea ng to m, from s gorous person
the unmsta abe sgn of s sprtua authorty and the sgn
of the hgh Intate. They are to be gven no sgn e cept the
sgn of the prophet onas . onas means dove and sym-
bozes the pure Intate. As the adducees and the Pharsees
have no sprtua eyes wth whch to perceve the wonder-
fu radaton whch emanates from the physca body of
Chrst, the meanng of the sgn of the prophet onas s
ost upon them. The ony way a true Master Mason may
recognze another n the dar ness as we as n the ght
s through ths radaton, whch re ures sprtua sght to
be seen.
The eaven of the Pharsees and of the adducees re-
present ther perncous doctrnes of form and materasm,
whch corrupt so many who w not or do not open ther
hearts to the ove teachng of the Chrst.
When esus came nto the coasts of Caesarea Phpp, he
as ed hs dscpes, sayng, Whom do men say that I the on
of man am And they sad, ome say that thou art ohn the
aptst: some as and others, eremas, or one of the
prophets. e sath unto them, ut whom say ye that I am
And mon Peter answered and sad, Thou art the Chrst,
the on of the vng God. And esus answered and sad
unto hm, essed art thou, mon ar ona: for fesh and
bood hath not reveaed t unto thee, but my ather whch
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s n heaven. And I say aso unto thee, That thou art Peter
and upon ths roc I w bud my church and the gates
of he sha not preva aganst t. And I w gve unto thee
the eys of the ngdom of heaven: and whatsoever thou
shat bnd on earth sha be bound n heaven: and whatsoever
thou shat oose on earth sha be oosed n heaven. Then
charged he hs dscpes that they shoud te no man that
he was esus the Chrst .
Chrst uestoned s Dscpes concernng s dentty,
to test ther sprtua sght and percepton. They a reazed
that e was a great sou, but ony Peter possessed the car-
voyant vson whch enabed hm to recognze the great
ndweng Chrst prt. Wth ths vson, of course, woud
aso come a correspondng state of sprtua conscousness.
esh and bood , says the Chrst, or a phvsca means,
coud not have gven Peter hs nowedge. Ths re ured
sprtua sght s ganed through regeneraton. Peter or
Petros means a roc . Peter had but the whte stone
mentoned n eveaton (wthn hs beng), whch s aso
the Phosopher s tone, and s produced by cementng the
sand- e partces of the pnea gand nto a hard, roc - e
condton. Ths s accompshed through the rasng of the
fe orce and by drectng ths orce propery when rased.
The opposte type to Peter s the man who but hs house
upon the sand, whch was destroyed by the storm. Ths s
the story of the person who buds hs sprtua house or
church upon the foundaton of the unregenerated beng.
It s aways destroved by the storm of the unrestraned
emotona nature. The man who buds hs house upon
a roc s the Peter or Petros who has regenerated
hmsef and but the whte stone of eveaton wthn.
Ths s the Phosopher s tone or Damond ou. o
storm of unrestraned emotons w harm such a man.
Chrst says that the Tempe of God s founded uoon the
regenerated man or vng stone whch s caed Petros .
Whatsoever thou shat bnd on earth sha be bound n
heaven, etc. . means that the person who has mastered or
bound hs ower nature on earth w aso be master of the
ower nature on other panes. The one who ooses or ets
run free hs emotona nature w fnd that t s aso un-
restraned n the afterfe. We do not become sants merey
by dyng, and Chrst tes s Dscpes that restraned
auates here n the physca word w be restraned after
death.
rom that tme forth began esus to shew hs dscpes,
how that he must go unto erusaem, and suffer many thngs
of the eders and chef prests and scrbes, and be ed, and
be rased agan the thrd day. Then Peter too hm, and
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began to rebu e hm, sayng, e t far from thee, ord: ths
sha not be unto thee. ut he turned, and sad unto Peter,
Get thee behnd me, atan: thou art an offence unto me: for
thou savourest not the thngs that be of God, but those that
be of men. Then sad esus unto hs dscpes, If any man
w come after me. et hm deny hmsef, and ta e up hs
cross, and foow me. or whosoever w save hs fe sha
ose t: and whosoever w ose hs fe for my sa e sha
fnd t. or what s a man profted, f he sha gan the whoe
word, and ose hs own sou or what sha a man gve n
e change for hs sou or the on of man sha come n the
gory of hs ather wth hs anges and then he sha reward
every man accordng to hs wor s. ery I say unto you,
There be some standng here, whch sha not taste of death,
t they see the on of man comng n hs ngdom .
It s probabe that the teachngs whch Chrst gave to
s Dscpes concernng s fe (whch s a symbo of an
nner process) were not ceary understood by them unt some
tme after s death. ven Peter dd not fuy comprehend.
Ta ng up one s cross and foowng the Chrst represents
unsefsh servce done n the physca word n the physca
body. Ths eads to sprtua attanment.
ther esoterc truths brought out n the above verses are.:
that we must ose our ves or de to materaty before we
can ve sprtuay that materaty s of no vaue n com-
parson wth the vaue of the sou. We are taught that sprt-
uaty s of an e act opposte nature to physca thngs, and
therefore cannot be dscerned physcay.
Chrst says that e w come agan n gory (whch ap-
pes personay as we as Cosmcay) and sha reward every
man accordng to hs actvty. The persona appcaton s
brought out when e says, There be some standng here,
whch sha not taste of death t they see the on of man
comng n hs ngdom . Ths means that the Chrst Con-
scousness w sprtuaze certan of the facutes that they
sha not de to the thngs of the fesh unt they are
contacted by ths Chrst Conscousness. It was aso teray
true that some of the Dscpes saw Chrst n a s gory
before they passed on. The comng of Chrst agan w aso
be true Cosmcay. rom another ange, the Cosmc Chrst
prt ascends yeary to the ather and comes agan n s
gory to ths earth, whch s an annua Cosmc event. A-
though not seen by the masses, the nfuence s ceary fet,
especay at Chrstmas tme.
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C APT 17.
And after s days esus ta eth Peter, ames, and ohn
hs brother, and brngeth them up nto a hgh mountan
apart, And was transfgured before them: and hs face dd
shne as the sun, and hs rament was whte as the ght. And,
behod, there appeared unto them Moses and as ta ng
wth hm. Then answered Peter, and sad unto esus, ord,
t s good for us to be here: f thou wt, et us ma e here
three tabernaces one for thee, and one for Moses, and one
for as. Whe he yet spa e, behod a brght coud over-
shadowed them: and behod a voce out of the coud whch
.sad, Ths s my beoved on n whom I am we peased
hear ye hm. And when the dscpes heard t, they fe on
ther face, and were sore afrad. And esus came and touched
them and sad, Arse, and be not afrad. And when they had
fted up ther eyes, they saw no man, save esus ony. And as
they came down from the mountan, esus charged them,
sayng, Te the vson to no man, unt the on of man be
rsen agan from the dead. And hs dscpes as ed hm, sayng,
Why then say these scrbes that as must frst come And
esus answered and sad unto them, as truy sha frst
come, and restore a thngs. ut I say unto you, That as
s come aready, and they new hm not, but have done unto
hm whatsoever they sted. ewse sha aso the on of
man suffer of them. Then the dscpes understood that he
spa e unto them of ohn the aptst .
The s days represent s stages n human evouton. The
Chrst vbraton, at a not too dstant future, w carry
humanty to the hgh pont nown as the Transfguraton .
Agan the mountan represents a great sprtua pane or
pace of Intaton. When they saw Moses and as, t was
ndcated that they were readng n the Memory of ature,
or that pane n whch past records are stored. The same
go or prt whch ncarnated as Moses was aso as and
ater, ohn the aptst. It s ey that Chrst was tracng
n the Memory of ature the ves of ths great teacher for
the beneft of s Dscpes. The manfestaton of dvnty,
n the voce whch spo e to Chrst, frghtened the three
Dscpes apparenty, and they thus ost contact wth ths
sprtua pane. They were a n confuson regardng Moses,
as and ohn unt the Chrst e paned ebrth to them.
e tod them that as had come to brth n the person of
ohn the aptst and had been beheaded.
At a certan tme on the path of attanment we are taught
that the neophyte has the doctrne of ebrth proven to hm
by watchng an go ose ts body n death (as a chd) and
ta e another body some years ater.
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The n uncton, to te the vson to no man unt the on
of man be rsen agan from the dead , may be a repetton
of an occut aw n order to mpress t frmy on our mnds.
Ths s another way of statng, When you are dggng for
treasure, a spo en word w cause t to dsappear , whch
means that we have rased the hgher sef from a dead or
dormant condton n the body to one of actvty. We are
taught that to reate or boast of our psychc e perences w
prevent our attanment of Intaton. The Intate must earn
to hod hs tongue. We are tod that one of the ma ms of an
Intate s, To do, to dare and to reman sent .
And when they were come to the muttude, there came
to hm a certan man, neeng down to hm, and sayng,
ord, have mercy on my son: for he s unatc , and sore
ve ed: for of tmes he faeth nto the fre, and oft nto the
water. And I brought hm to thy dscpes, and they coud
not cure hm. Then esus answered and sad, fathess and
perverse generaton, how ong sha I be wth you how
ong sha I suffer you brng hm hther to me. And esus
rebu ed the dev and he departed out of hm: and the chd
was cured from that very hour. Then came the dscpes to
esus apart, and sad, Why coud not we cast hm out And
esus sad unto them, ecause of your unbeef: for very
I say unto you, If ye have fath as a gran of mustard seed,
ye sha say unto ths mountan, emove hence to yonder
pace and t sha remove and nothng sha be mpossbe
unto you. owbet ths nd goeth not out but by prayer
and fastng .
The son represents the mnd, partcuary that newer phase
of mnd whch has deveoped snce the fa nto generaton.
It s unatc because t s and w ony become
we when we ve accordng to Cosmc, aw. ang nto
the fre descrbes the sufferng as a resut of the abuse of the
creatve force. ang nto the water represents the msuse
of the emotona nature. Chrst gves a very vauabe hnt
to the neophyte when e says, owbet ths nd goeth
not out but by prayer and fastng . Ths means that the
mnd s ceansed ony through fastng and prayer. The ord s
Prayer s a scentfc formua for budng sprtua power.
astng aows the go or prt to gan possesson of the
body and to ac ure sef-mastery through contro of the
bood. ( or detaed nformaton as to how ths s done,
read ef-Mastery , one of the sub ects n the boo et,
ccut Interpretatons , by the author). We repeat that
Chrst, Davd, as, and other great bca characters fast-
ed. We now that we coud not do better than foow n the
footsteps of the Chrst. astng, however, wth tte now-
edge concernng methods, etc. s very, very dangerous. We
advse (from practca e perence) the neophyte never to
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fast e cept under competent drecton or wth fu now-
edge hmsef of what he s dong.
And whe they abode n Gaee, esus sad unto them,
The son of man sha be betrayed nto the hands of
men: And they sha hm, and the thrd day he
sha be rased agan. And they were e ceedng sorry:
And when they were come to Capernaum, they that
receved trbute money came to Peter and sad, Doth not
your master pay trbute e sath, es. And when he was
come nto the house, esus prevented hm sayng, What
thn est thou, mon of whom do the ngs of the earth
ta e custom or trbute of ther own chdren, or of strangers
Peter sath unto hm, f strangers. esus sath unto hm,
Then are the chdren free. otwthstandng, est we shoud
offend them, go thou to the sea, and cast an hoo , and ta e
up the fsh that frst cometh up and when thou hast opened
hs mouth, thou shat fnd a pece of money: that ta e, and
gve unto them for me and thee .
Cosmcay, the betraya of the on of Man nto the hands
of men represents the ght of the go beng dmmed
wthn the physca body. Ths s the same as the descent
nto matera conscousness. The ego mght be sad to be
ed n ths process. The three days represent the three
or three and a haf great steps of our nvoutonary descent
before we start bac toward the ather s home agan. The
same dea s e pressed n Masonry n the egend of the say-
ng of ram Abff (the prt) by the three ruffans ,
whch are ust, Prde and efshness. eng rased the thrd
day ndcates the rasng of the Master Mason or the reease
of the prt from a materastc condton. Ths s aways
accompshed n three steps. In Masonry these steps are the
ntered Apprentce, eowcraft and Master degrees. In the
oscrucan eowshp they are the tudent, Probatoner
and Dscpe.
rom the persona ange, the betraya of the on of Man
represents the msuse of the sprtua force wthn the body
by the ower facutes. Truth crushed to earth sha rse
agan , and the prt wthn each of us s crucfed many,
many tmes before we fnay earn to subdue the ower man.
The story of the trbute money sgnfes the fact that
when we cast a hoo nto the sea and ta e up a fsh ,
we are rasng above the waters of generaton some brother
or sster who has been vng n the ower emotons. When
they are drawn up above the waters , wsdom (the god
con) w be found n ther mouths. They w then spea
wth that wsdom whch comes to those who have attaned
sef-mastery.

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C APT 1 .
At the same tme came the dscpes unto esus, sayng,
Who s the greatest n the ngdom of heaven And esus
caed a tte chd unto hm, and set hm n the mdst of
them, And sad, ery I say unto you, cept ye be con-
verted, and become as tte chdren, ye sha not enter
the ngdom of heaven. Whosoever therefore sha humbe
hmsef as ths tte chd the same s greatest n the ngdom
of heaven. And whoso sha receve one such tte chd n
my name receveth me. ut whoso sha offend one of these
tte ones whch beeve n me, t were better for hm that
a mstone were hanged about hs nec , and that he were
drowned n the depth of the sea. Woe unto the word because
of offences for t must needs be that offences come but woe
to that man by whom the offence cometh
A tte chd has no pred udces nor preconceved opnons.
Chrst s statng a deep occut truth when e tes us that we
must become as tte chdren. The heaven words are dffer-
ent n many ways from what the masses conceve them to be.
It s ony when we become open-mnded and capabe of
beng taught e the tte chd that we can emnate prop-
ery undesrabe uates and enter nto the conscousness
of hgher panes. The person who thn s he aready nows
s ncapabe of beng taught, and hs prde of nteect w
prevent hs acceptng new teachngs.
The tte chd does not harbor such undesrabe emoton-
a and menta uates as hatred, envy and eaousy, whch
act as barrers to sprtua advancement, A tte chd s
smpe and humbe. umty s one of the frst trats the
neophyte must cutvate. ne cannot enter nto the fner
words wthout beng humbe.
Those who receve the tte chd (who s naturay Chrst-
e) , receve the Chrst, snce the chd possesses Chrst- e
uates. It s better to drown n the sea of the ower em-
otons than to ead astray those who foow the Chrst.
ffences must come to try and test us and hep us to con-
vert nnocence nto vrtue. Woe to that one who aows
hmsef to pay the part of the tempter, snce the aw of Cause
and ffect decrees that he must pay n fu for any n ury
that may ensue from hs every act whch may brng harm
to another.
Wherefore f thy hand or thy foot offend thee, cut them
off, and cast them from thee: t s better for thee to enter
nto fe hat or mamed, rather than havng two hands
or two feet to be cast nto everastng fre. And f thne eye
offend thee, puc t out, and cast t from thee: t s better
for thee to enter nto fe wth one eye, rather than havng
two eyes to be cast nto he fre .

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ere we are warned that through one of the physca
senses our whoe body and mnd may be caused to sn. It s
better not to et one part of us cause the whoe of us to sn
and be destroyed. ne rotten appe n a barre can spo a
whoe barre of appes. We are, therefore, warned to guard
each one of the physca senses and not to et one of them
destroy us competey.
Ta e heed that ye despse not one of these tte ones
for I say unto you, That n heaven ther anges do aways
behod the face of my ather whch s n heaven .
We are taught that those who are not od enough to be
accountabe for ther actons under the aw of Cause and
ffect have a guardan ange. The penaty for harmng some-
one who s not abe to now the dfference between rght
and wrong s, therefore, very severe.
or the on of man s come to save that whch was ost.
ow thn ye f a man have an hundred sheep, and one of
them be gone astray, doth he not eave the nnety and nne,
and goeth nto the mountans, and see eth that whch s
gone astray And f so be that he fnd t, very I say unto
you, he re oceth more of that sheep, than of the nnety and
nne whch went not astray. ven so t s not the w of
your ather whch s n heaven, that one of these tte ones
shoud persh .
In the persona sense, Chrst tes us that e s come to
save those sheep or those sprtua uates whch we had
ost durng our descent nto the matera word. heep
symbozes nnocence or purty. Therefore, the ndvdua
who oses one of bs sheep or one of hs pure uates,
must go nto the mountan , a more advanced pane of
conscousness, and there search to fnd or regan ths ost
uaty. There s great re ocng n hs heart when he regans
ths ost sprtua facuty. Ths story s smar to the one
of the woman who oses the con and fnay fnds t. Chrst
says that t s not the w of the ather that even the east of
the sprtua facutes or uates sha be ost.
Moreover f thy brother sha trespass aganst thee, go
and te hm hs faut between thee and hm aone: f he sha
hear thee, thou hast ganed thy brother. ut f he w not
hear thee, then ta e wth thee one or two more, that n the
mouth of two or three wtnesses every word may be estab-
shed. And f he sha negect to hear them te t unto the
church: but f he negect to hear the church, et hm be unto
thee as an heathen man and a pubcan. ery I say unto
you, Whatsoever ye sha bnd on earth sha be bound n
heaven: and whatsoever ye sha oose on earth sha be
oosed n heaven .

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These verses emphasze the fact that the aws of heaven
operate on earth, and that the actvtes of earth have ther
effects n the heaven words. Thus, f we save our brother
and show hm the wor ng of Cosmc aw that he may use
ths for hs beneft, we have ganed hm and he w aso
be saved on the hgher panes when he passes on n death.
What we bnd on earth descrbes those uates whch
we restrct or bnd . They w st be bound when we
pass on to the hgher panes and w not cause us msery n
Purgatory. What we oose may be ta en two ways. If we
oose or cut adrft from those weghts whch hamper us
at present, or f we free ourseves from sn n ths word, we
sha be free from the sufferng caused by ths hereafter. ut
f we oose our passons and ower desres and et them
run wd n the physca word, they w aso be oose or
out of contro when we pass on. Ths w cause us great
msery.
Agan I say unto you, That f two of you sha agree
on earth as touchng any thng that they sha as , t sha
be done for them of my ather whch s n heaven. or where
two or three are gathered together n my name, there am I n
the mdst of them .
We now the power of thought and partcuary the
power of massed concentraton. ach addtona person who
prays n unson mutpes the power n brngng down the
Chrst orce. It s teray true that when two or three pray
together, they can brng down from hgher reams an actua
power. sotercay, ths may mean that where the mnd and
the heart (the two poes of beng) get together or both see
Chrst, e w be there wth them.
Then came Peter to hm, and sad ord, how oft sha
my brother sn aganst me, and I forgve hm t seven
tmes esus sath unto hm, I say not unto thee, Unt seven
tmes: but, Unt seventy tmes seven. Therefore s the
ngdom of heaven ened unto a certan ng, whch woud
ta e account of hs servants. And when he had begun to
rec on, one was brought unto hm, whch owed hm ten
thousand taents. ut forasmuch as he had not to pay, hs ord
commanded hm to be sod and hs wfe, and chdren, and
a that he had, and payment to be made. The servant there-
fore fe down, and worshpped hm, sayng ord, have
patence wth me, and I w pay thee a. Then the ord of
that servant was moved wth compasson, and oosed hm,
and forgave hm the debt. ut the same servant went out
and found one of hs feowservants, whch owed hm an
hundred pence: and he ad hands on hm, and too hm by
the throat, sayng, Pay me that thou owest. And hs feow-
servant fe down at hs feet, and besought hm, sayng,
7
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ave patence wth me, and I w pay thee a. And he woud
not: but went and cast hm nto prson, t he shoud pay
the debt. o when hs feowservants saw what was done,
they were very sorry, and came and tod unto ther ord a
that was done. Then hs ord, after that he had caed hm,
sad unto hm, thou wc ed servant, I forgave thee a that
debt, because thou desredst me: houdest not thou aso have
had compasson on thy feowservant, even as I had pty on
thee And hs ord was wroth, and devered hm to the
tormentors, t he shoud pay a that was due unto hm.
o ewse sha my heaveny ather do aso unto you, f
ye from your hearts forgve not every one hs brother ther
trespasses .
Agan, both the forgveness of sn, whch comes through
the Chrst, and the Mosac aw of Cause and ffect are
taught us. oth wor scentfcay and mpartay n our
ves. It s the aw that what we send out comes bac to us.It
s the aw of Chrst that when we as forgveness and truy
repent, our sns are forgven us. ut t s aso the aw that f
we do not forgve others, we cannot be forgven ourseves,
snce the aw of Moses woud prevent t.
In ths somewhat compcated story, we are tod that the
Chrst aw of ove and the aw of ehovah or form both
wor at the same tme n connecton wth the aw of Cause
and ffect. et us a pray that we w aways eep the aws
of God n mnd and bud them wthn, so that we may not
ve contrary to them and thereby brng down the automatc
reactons upon ourseves, as a resut of brea ng them. et
us pray that we may ve n harmony wth them and beneft
by ther dvne wor ng.
C APT 19.
And t came to pass, that when esus had fnshed these
sayngs, he departed from Gaee, and came nto the coasts
of udaea beyond ordan And great muttudes foowed
hm and he heaed them there. The Pharsees aso came to
hm, temptng hm, and sayng unto hm, Is t awfu for
a man to put away hs wfe for every cause, And he answered
and sad unto them, ave ye not read, that he whch made
them at the begnnng made them mae and femae, And
sad, or ths cause sha a man eave father and mother, and
sha ceave to hs wfe: and they twan sha be one fesh
Wherefore they are no more twan, but one fesh. What
God hath oned together, et not man put asunder. They say
unto hm, why dd Moses then command to gve a wrtng
of dvorcement, and to put her away e sath unto them,
Moses because of the hardness of your hearts suffered you to
put away your wves: but from the begnnng t was not so.

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And I say unto you, Whosoever sha put away hs wfe,
e cept t be for forncaton, and sha marry another, com-
mtteth adutery: and whoso marreth her whch s put away
doth commt adutery. s dscpes say unto hm, If the
case of the man be so wth hs wfe, t s not good to marry.
ut he sad unto them, A men cannot receve ths sayng,
save they to whom t s gven. or there are some eunuchs,
whch were so born from ther mother s womb: and there
are some eunuchs, whch were made eunuchs of men: and
there be eunuchs, whch have made themseves eunuchs for
the ngdom of heaven s sa e. e that s abe to receve t, et
hm receve t .
Chrst tes us that, It was dfferent n the begnnng . e
may be referrng to the tme n the begnnng of our nvou-
tonary ourney when we were dua-se ed and dd not re ure
the hep of another beng n order to generate a new physca
body. It was a aw of Moses that a man must gve hs wfe
a b of dvorcement before dvorcng her, whch shows
that thngs were done accordng to form under the regme
of ehovah. Wth the comng of Chrst a better understand-
ng of the aw s gven. Ths e panaton ta es nto con-
sderaton the occut fact that n marrage there s an actua
bendng of the bood of the man and hs wfe. Conse uenty,
t s not rght that the vta bodes of men and women be
bended ndscrmnatey. It s necessary to now somethng
about ths vta body (see Cosmo-Concepton ) n order
to understand how ths bendng of the bood s accompshed
through the marrage act.
Therefore, accordng to the be, adutery shoud be the
ony cause for dvorce, as the marrage partner who commts
adutery s reay voatng a Cosmc aw. Ths s sure to
cause dsharmony between the person and the marrage
partner.
Those who ma e themseves eunuchs for the ngdom
of heaven s sa e are those who retan ther seed and absorb
t wthn the beng to umnate the tempe of God , whch
s the body. They are the ones who become sants and who
truy teach the word of God. May the tme come when we
w a become eunuchs , e cept when chdren are to be
brought nto the word, as ths s the purpose of the creatve
functon. May we a ve ves of purty so there may be
peace on earth and good w toward men , wth no more
depressons or other undesrabe condtons whch show the
resut of greed or ust on the part of those who are not
sprtua eunuchs .
Then were there brought unto hm tte chdren, that
he shoud put hs hands on them, and pray: and the dscpes
rebu ed them. ut esus sad, uffer tte chdren, and for-
9
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bd them not, to come unto me:for of such s the ngdom of
heaven. And he ad hs hands on them, and departed thence.
And. behod, one came and sad unto hm, Good Master,
what good thng sha I do, that I may have eterna fe
And he sad unto hm, Why caest thou me good there s
none good but one, that s, God: but f thou wt enter nto
fe, eep the commandments. e sath unto hm, Whch
esus sad, Thou shat do no murder, Thou shat not com-
mt adutery, Thou shat not stea, Thou shat not bear
ase wtness. onor thy father and thy mother: and, Thou
shat ove thy neghbour as thysef. The young man sath
unto hm, A these thngs have I ept from my youth up:
what ac I yet esus sad unto hm, If thou wt be perfect
go and se that thou hast, and gve to the poor, and thou
shat have treasure n heaven: and come and foow me. ut
when the young man heard that sayng, he went away
sorrowfu: for he had great possessons Then sad esus
unto hs dscpes, ery I say unto you, That a rch man
sha hardy enter nto the ngdom of heaven. And agan I
say unto you, It s easer for a came to go through the eye
of a neede, than for a rch man to enter nto the ngdom
of God. When hs dscpes heard t, they were e ceedngy
amazed, sayng, Who then can be saved ut esus behed
them, and sad unto them, Wth men ths s mpossbe but
wth God a thngs are possbe. Then answered Peter and
sad unto hm, ehod, we have forsa en a, and foowed
thee what sha we have therefore And esus sad unto
them, ery I say unto you, that ye whch have foowed
me, n the regeneraton when the on of man sha st n
the throne of hs gory, ye aso sha st upon tweve thrones,
udgng the tweve trbes of Israe. And every one that hath
forsa en houses, or brethren, or ssters, or father, or mother,
or wfe, or chdren, or ands, for my name s sa e, sha
receve an hundredfod, and sha nhert everastng fe.
ut many that are frst sha be ast and the ast sha be frst .
We are agan shown that we must attan certan of the
uates of a chd before we can come nto a purer con-
scousness. We are aso shown, n the case of the rch young
man, that the mere eepng of the aw s not suffcent. That
was the od form of regon. ow we must come nto the
reazaton that our very ves beong to God. ustfcaton s
the frst step, but consecraton must be the ne t. We must
reaze that we are but the stewards of our earthy possess-
ons. The very atoms of our physca bodes are used to form
other bodes after our death. The ove of rches s one of the
greatest hndrances on the sprtua path. Ths s we-us-
trated n the case of the rch young man who refused to
put Chrst above hs earthy possessons. Ths s one of the
frst tests of the neophyte.
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The eye of the neede was a certan gate eadng nto
erusaem. It was possbe for a came to pass through ths
gate, but n order to do so, hs pac had to be ta en off and
he was forced to get down on hs nees and craw through.
ust so w the rch man be forced to remove hs prde of
weath and humbe hmsef n order to enter nto the ngdom
of heaven.
The Dscpes are tod by Chrst that when they have
regenerated themseves and the Chrst Wthn s gorfed,
they sha each rue the tweve trbes of Israe or the tweve
attrbutes wthn themseves. The rea sef, the prt, w
be the ruer.
In the ne t to the ast verse t s not ntended that Man
shoud brea any obgatons n regard to mothers, fathers,
ssters, brothers, houses, etc. It s ntended that Man must
recognze these n peope as bodes of ndweng prts.
They are to be forsa en n the narrow, sefsh, cannsh sprt
but accepted n the broader sprt n whch the nshp s not
mted to those of mere bood reatonshp. Unt we forsa e
the narrow, cannsh reatonshp for that of, the broader
sprtua reatonshp, we sha ma e tte progress on the
Path.
Many who are consdered frst n the physca word sha
be the ast n the sprtua. Ths aso refers to the prt or
go, whch was our frst manfestaton wthn the eng
of God and whch sha be ast, or sha endure after the
physca man s a thng of the past.
C APT 20.
or the ngdom of heaven s e unto a man that s
an househoder, whch went out eary n the mornng to hre
abourers nto hs vneyard. And when he had agreed wth
the abourers for a penny a day, he sent them nto hs vne-
yard. And he went out about the thrd hour, and saw others
standng n the mar et pace, And sad unto them Go ye
aso nto the vneyard, and whatsoever s rght I w gve
you. And they went ther way. Agan he went out about
the s th and the nnth hour, and dd ewse. And about
the eeventh hour he went out, and found others standng
de, and sath unto them, Why stand ye here a the day de
They say unto hm, ecause no man hath hred us. e sath
unto them, Go ye aso nto the vneyard and whatsoever s
rght, that sha ye receve. o when the even was come, the
ord of the vneyard sath unto hs steward, Ca the abourers
and gve them ther hre, begnnng from the ast unto the
frst. And when they came that were hred about the eeventh
hour, they receved every man a penny. ut when the frst
came, they supposed that they shoud have receved more
and they ewse receved every man a penny. And when
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they had receved t, they murmured aganst the goodman of
the house, ayng, These ast have wrought but one hour, and
thou hast made them e ua unto us, whch have borne the
burden and heat of the day. ut he answered one of them,
and sad, rend, I do thee no wrong: ddst not thou agree
wth me for a penny Ta e that thne s, and go thy way:
I w gve unto ths ast, even as unto thee. Is t not awfu
for me to do what I w wth mne own Is thne eye ev,
because I am good o the ast sha be frst, and the frst ast:
for many be caed, but few chosen . .
The abourers n the vneyard represent those who carry
out the w of God. The wages gven them are n the form
of persona deveopment. The poneer who wor s construct-
vey must reaze that hs reward w be the wor accom-
pshed and hs own ndvdua deveopment and not greater
possessons than another. Those who wor sprtuay for
the purpose of attanng an advantage over ther feow men
sha be doomed to dsappontment, snce we w have a
thngs n common n the ngdom of heaven. The occut
statement, the ast sha be frst and the frst ast , appes
to many phases of both persona and Cosmc deveopment.
As one e ampe, the femae se organ was frst deveoped and
w be the ast of the two to atrophy. Another e ampe s
that the frst or hghest-ran ng ndvdua n the matera
word w be ast n the heaven words. Many of the ast
to be regarded physcay w be among the frst or hghest
sprtuay. The many who are caed are the many
to whom the Gospe s preached. The few who are
chosen are the few who choose to ve the sprtua fe.
They automatcav become chosen because they frst
choose God, and because they become uafed to do more
advanced wor than the masses.
And esus gong up to erusaem too the tweve ds-
cpes apart n the way, and sad unto them. ehod, we go
up to erusaem and the on of man sha be betrayed unto
the chef prests and unto the scrbes, and they sha con-
demn hm to death, And sha dever hm to the Gentes
to moc , and to scourge, and to crucfy hm: and the thrd
day he sha rse agan. Then came to hm the mother of
ebedee s chdren wth her sons, worshppng hm, and
desrng a certan thng of hm. And he sad unto her, what
wt thou he sath unto hm, Grant that these my two
sons may st, the one on thy rght hand, and the other on
the eft, n thy ngdom. ut esus answered and sad, e
now not what ye as . Are ye abe to drn of the cup that
I sha drn of. and to be baptzed wth the baptsm that I
am baptzed wth They say unto hm, We are abe. And
he sath unto them, e sha drn ndeed of my cup, and
be baptzed wth the baptsm that I am baptzed wth: but
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to st on my rght hand, and on my eft, s not mne to gve,
but t sha be gven to them for whom t s prepared of my
ather. And when the ten heard t, they were moved wth
ndgnaton aganst the two brethren. ut esus caed them
unto hm, and sad, e now that the prnces of the Gentes
e ercse domnon over them, and they that are great e -
ercse authorty upon them. ut t sha not be so among you:
but whosoever w be great among you, et hm be your
mnster And whosoever w be chef among you, et hm
be your servant: ven as the on of man came not to be
mnstered unto, but to mnster, and to gve hs fe a
ransom for many .
The ourney of Chrst to erusaem represents the ascent
of the prt to the dome of the tempe the head.
That the Dscpes aso went wth m shows that the tweve
facutes wthn aso become sprtuazed and come under
the ruershp of the Chrst Wthn. The chef prests and
the scrbes are the cod menta phases of beng whch are
ncapabe of apprecatng the warmth of the Chrst ove-
Wsdom prncpe, and they condemn t. eng devered
to the Gentes s beng devered to the uncrcumcsed
or unsprtuazed phases of the beng those phases whch
are oooosed to the ort. It s a fact that each one of us
crucfes the Chrst Wthn every day of our ves. Medtate
on ths. s rsng on the thrd day ndcates the competon
of the thrd steo n our sprtua deveopment when we
become true Master Masons or Intates.
We may a drn of the cup whch Chrst dran of
f we ony w. Ths cup s the sacrament cup n the
body, from whch we must drn f we are to regenerate
our bodes. Ths process resuts n the baptsm of the
oy prt, whch s the drawng down to us of the dvne
power of God.
Chrst saw that the Dscpes dd not understand s
status as a great sprtua beng, eader of the Archanges,
whch s two great steps above humanty. The Dscpes
beeved Chrst to be a man e themseves. ny ater dd
they understand fuy that the physca body was that of the
hgh Intate, esus, who had gven t to the Chrst prt n
whch to functon. They eventuay earned to see beyond
the physca body of esus and to now of the great eng
who nhabted t for the three years of hs mnstry. Con-
se uenty, n ther gnorance, they as ed of m somethng
much greater than they reazed, to st at the rght hand of
the great prt who had rased s conscousness from that
of an Archange to the throne of the ather.
Chrst tes us that the one who profts most sprtuay
s he who serves the best. prtua advancement s depend-
ent upon ths servce. Ths s the meanng of, et hm who
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woud be the greatest among you be the servant of a . Ths
Chrst practced msef, because durng s fe on earth
e served a of humanty and attaned the greatest name of
any who have ever wa ed our earth.
And as they departed from erco, a great muttude
foowed hm. And, behod, two bnd men sttng by the
way sde, when they heard that esus passed by, cred out,
sayng, ave mercy on us, ord, thou son of Davd. And
the muttude rebu ed them, because they shoud hod ther
peace: but they cred the more, sayng, ave mercy on us,
ord, thou son of Davd. And esus stood st, and caed
them, and sad, What w ye that I sha do unto you They
say unto hm, ord, that our eyes may be opened. o esus
had compasson on them, and touched ther eyes: and m-
medatey ther eyes receved sght, and they foowed hm .
We are a, sprtuay, bnd men sttng by the sde of
the oad of fe . When the Chrst orce passes aong the
spna cana on the way to erusaem , t sha open our
sprtua eyes and we sha see . That part of our beng
represented by the muttude rebu es those phases of us
whch ca on the Chrst Wthn, snce t s the muttude
or peope whch crucfy t,he Chrst. If we are persstent n
cang on the Chrst Wthn, not forgettng at the same
tme to wor and not be de, e w cure our sprtua
nesses and gve us sprtua sght n pace of sprtua
bndness .
C APT 21.
And when they drew ngh unto erusaem, and were
come to ethphage, unto the mount of ves, then sent
esus two dscpes, ayng unto them, Go nto the vage
over aganst you, and straghtway ye sha fnd an ass ted,
and a cot wth her: oose them, and brng them unto me.
And f any man say ought unto you, ye sha say, The ord
hath need of them and straghtway he w send them . A
ths was done, that t mght be fufed whch was spo en
by the prophet, sayng, Te ye the daughter of on, ehod,
Thy ng cometh unto thee, mee and sttng upon an ass,
and a cot the foa of an ass. And the dscpes went, and dd
as esus commanded them, And brought the ass, and the cot,
and put on them ther cothes, and they set hm thereon.
And a very great muttude spread ther garments n the
way others cut down branches from the trees, and strawed
them n the way. And the muttude that went before, and
that foowed, cred, sayng, osanna to the son of Davd:
essed s he that cometh n the name of the ord osanna
n the hghest .
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The Dscpes who are sent to get the ass represent two
of the facutes whch are nstrumenta n rasng the pna
re from that regon of the body where t s found, up to
the soar pe us, where the Chrst Wthn uses t to carry
m on up the spna cana. Ths orce carres the Chrst
Wthn up to the head, represented by erusaem. When ths
s accompshed, the whoe conscousness re oces. In other
words, the above verses descrbe the pna prt re ascend-
ng from the carda to the pnea gand and ptutary body.
It s a tme of great re ocng for the neophyte because car-
voyance and caraudence resut from ths step.
And when he was come nto erusaem, a the cty was
moved, sayng, Who s ths And the muttude sad, Ths
s esus the prophet of azareth of Gaee. And esus went
nto the tempe of God, and cast out a them that sod and
bought n the tempe, and overthrew the tabes of the money-
changers, and the seats of them that sod doves. And sad
unto them, It s wrtten, My house sha be caed the house
of prayer but ye have made t a den of theves. And the
bnd and the ame came to hm n the tempe and he heaed
them. And when the chef prests and scrbes saw the won-
derfu thngs that he dd, and the chdren cryng n the
the tempe, and sayng, osanna to the son of Davd they
were sore dspeased, And sad unto hm, earest thou what
these say And esus sath unto them, ea have ye never
read, ut of the mouth of babes and suc ngs thou hast
perfected prase
erusaem symbozes the dome of the tempe and
aso the hgher conscousness. Ths s naturay nfuenced
or moved when the Chrst orce reaches t, borne on the
bac of what had been the anma force wthn the body.
The castng out of the moneychangers and the seers of
doves from the tempe s the castng out of those ower
attrbutes whch add to the materastc conscousness of
the person. The moneychangers are those whch tend to
ma e the prt subservent to the matera phase of sef,
as do the seers of doves , snce a dove symbozes purty.
Thus, one who ses doves s one who e changes purty
for any matera gan.
The body s truy ntended to be a tempe, a house of
prayer , because our day ves shoud be a constant prayer.
Through many snfu acts, how ever, we have made the
body a den of theves . The many materastc uates
wthn us stea the tme and thought that shoud be
devoted to the sprtua fe.
The heang of the ame and bnd has aready been
e paned severa tmes.
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The chdren cryng n the tempe are the young or
new facutes whch are aways born as a resut of the Chrst
nfuence n the tempe or body These new sprtua
facutes cry out n gadness and oy. The chef prests
and scrbes represent the purey menta and form type of
regon, whch nether understands nor apprecates the thngs
of the prt. Chrst says that these new facutes (chdren)
e press a hgher and purer sprt than the more sophstcated
phases of beng.
And he eft them, and went out of the cty nto ethany:
and he odged there. ow n the mornng as he returned
nto the cty he hungered. And when he saw a fg tree n
the way, he came to t, and found nothng thereon, but
eaves ony, and sad unto t, et no frut grow on thee
henceforward for ever. And presenty the fg tree wthered
away. And when the dscpes saw t, they marveed, sayng
ow soon s the fg tree (wthered away esus answered
and sad unto them, ery I say unto you,. If ye have fath,
and doubt not, ye sha not ony do ths whch s done unto
ths fg tree, but aso f ye sha say unto ths mountan, e
thou removed, and be thou cast nto the sea t sha be done.
And a thngs, whatsoever ye sha as n prayer, beevng
ye sha receve .
A cty aways ndcates a state of conscousness. ethany
means a house of dates and represents frutfuness. We
must remember that the be s a sprtua boo , and there-
fore, hunger and food are usuay representatve of sprtua
hunger and sprtua food. ach of us becomes sprtuay
hungry when we odge n the state of conscousness of
ethany or when we become frutfu and begn to produce
n a sprtua manner.
A fg tree sgnfes productveness. In ths connecton, t
ndcates the same tree from whch Adam and ve ate
the appe. The fgs represent sprtua frut or that part,of
the fe orce used for the purpose of regeneraton. Chrst
dd not teray curse the fg tree, but was merey statng a
fact. Ths fact s that the fe orce whch s used sensuay,
n generaton and degeneraton, does not produce frut n
a sprtua sense. The gratfcaton of sensua desre s certany
not sprtua productveness. urthermore, f we do not pro-
duce the fgs of regeneraton wthn ourseves uoon our fg
trees , the fg tree w wther away and become ncaoabe
of producng sprtua frut. Ths s because a of ts strength
w have been wasted physcay. When t s sad that onv
the eaves were on the tree and no frut , t may
ndcate that great crouos of peope who appear sprtua but
n secret do not ve the fe.
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emovng the mountan nto the sea represents the ceans-
ng of the desre nature. The sea represents the emotona
nature and the mountan symbozes a hgh state of con-
scousness. Conse uenty, havng the fath to remove a
mountan nto the sea may ndcate the rasng of the
emotons to a hgher, purer eve.
And a thngs, whatsoever ye sha as n prayer, etc.
refers to sprtua thngs, for the be s a sprtua boo .
It s an occut truth that we must have fath f we wsh to
have our prayers answered.
And when he was come nto the tempe, the chef prests
and the eders of the peope came unto hm as he was teach-
ng, and sad, y what authorty doest thou these thngs
and who gave thee ths authorty And esus answered and
sad unto them, I aso w as you one thng, whch f
ye te me, I n e wse w te you by what authorty I
do these thngs. The baptsm of ohn, whence was t from
heaven or of men And they reasoned wthn themseves,
sayng, If we sha say, rom heaven: he w say unto
us, Why dd ye not then beeve hm ut f we sha
say, f men: we fear the peope for a hod ohn as
a prophet. And they answered esus, and sad, We cannot
te. And he sad unto them, ether te I you by what auth-
orty I do these thngs.
The crtca facutes of the mnd, represented bv the
scrbes and eders, see to fnd faut wth the Chrst Wthn,
and conse uenty, are uttery ncapabe of understandng
sprtua truths.
The baptzng done by ohn was both physca and sprt-
ua f the appcant was truy ready for baptsm . The
scrbes and eders were not capabe of seeng beyond the
physca symbo, and so dd not comprehend the ueston
of the Chrst. If a person beng baptzed truy repented of
hs sns and rased hmsef above the waters of generaton,
n tme ths regeneratve process brought down the baptsm
of the prt. Conse uenty, they woud receve a sprtua
baptsm as a resut of a physca one. ome who were
ready brought down the sprtua down-pourng even at
the tme of the physca baptsm. It s naturay the sprtua
baptsm that s to be sought. The physca baptsm s but
a symbo of the regeneratve process.
ut what thn ye A certan man had two sons and
he came to the frst, and sad, on, go to wor today n
my vneyard. e answered and sad, I w not: but afterward
he repented, and went. And he came to the second, and sad
ewse. And he answered and sad, I go, sr, and went not.
Whether of them twan dd the w of hs father They
say unto hm, The frst. esus sath unto them, ery I say
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unto you, That the pubcans and the harots go nto the
ngdom of God before you. or ohn came unto you n
the way of rghteousness, and ye beeved hm not: but the
pubcans and the harots beeved hm: and ye, when ye had
seen t, repented not afterward, that ye mght beeve hm .
The two sons represent the two prncpe types of ndvd-
uas, the head or menta type, and the heart or emotona
type. The heart type (the harots and pubcans) may at
frst refuse to wor n the vneyard or ead a constructve
fe n the word. owever, they usuay repent of ther
sns and turn to God after havng been enghtened.
The head type, representng the person whose regon s
one of form and who worshps ony wth hs mnd, agrees
n words to ve a constructve fe, but snce t s ony on
the surface, he never reay enters nto the sprt of the wor .
Thus, we see that the harots and pubcans who repent
nd receve the Chrst nto ther hearts w much sooner
reach enghtenment than the cod head type.
Who wa s the path aone to save hs sou,
May eep the path but w not reach the goa.
Who wa s the path of ove may wander far,
ut God w brng hm where the bessed are.
ear another parabe: There was a certan househoder,
whch panted a vneyard, and hedged t round about, and
dgged a wnepress n t, and but a tower, and et t out
to husbandmen, and went nto a far country: And when the
tme of the frut drew near, he sent hs servants to the
husbandmen, that they mght receve the fruts of t. And
the husbandmen too hs servants, and beat one, and ed
another, and stoned another. Agan, he sent other servants
more than the frst: and they dd unto them ewse.
ut ast of a he sent unto them hs son, sayng, They w
reverence my son. ut when the husbandmen saw the son
they sad among themseves, Ths s the her come, et us
hm, and et us seze on hs nhertance. And they
caught hm and sew hm. When the ord therefore of
the vneyard cometh, what w he do unto those husband-
men They say unto hm, e w mseraby destroy those
wc ed men. and w et out hs vneyard unto other hus-
bandmen whch sha render hm the fruts n ther seasons.
esus sath unto them, Dd ye never read n the scrptures,
The stone whch the buders re ected, the same s become
the head of the corner: ths s the ord s dong, and t s
marveous n our eyes Therefore say I unto you, The
ngdom of God sha be ta en from you, and gven to a
naton brngng forth the fruts thereof. And whosoever
sha fa on ths stone sha be bro en: but on whom-
soever t sha fa, t w grnd hm to powder. And
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when the chef prests and Pharsees had heard hs parabes,
they perceved that he spa e of them. ut when they sought
to ay hands on hm, they feared the muttude, because they
too hm for a prophet .
In the persona sense, the vneyard may represent the
ndvdua physca body, whch consttutes a tte word
of tsef, as we as beng part of the outer physca word.
The wnepress s the seat of the fe orce and the tower
the bran. We, as gos or husbandmen , occupy ths vne-
yard . In the begnnng of our evouton we descended from
the fner sprtua words and conse uenty ost drect con-
tact wth God. Ths s the meanng (one meanng) of the
owner of the vneyard ourneyng nto a far country. We
do not gve God the fruts of our vneyard and even
the Chrst Wthn or the on .
Accordng to another nterpretaton, t s pany evdent
that the word s a vneyard and we are the husbandmen
who have re ected the servants of God who came to us.
nay, the Chrst msef s sent to us. e s re ected and
crucfed. The peope to whom e was partcuary sent
were the ewsh peope, who at one tme were part of the
chosen ones of God. They were chosen to form a new
race, but dsobeyed God and marred nto nferor races.
Today ther pace has been ta en by the Ango- a on-
Teutonc races. Uness the ewsh peope amagamate wth
them n the formaton of the ne t root race, they w
become aggards n evouton and w be a ost race. f
course, any ndvdua among them may aways regan hs
status f he e erts hmsef suffcenty and there s enough
tme.
The stone whch the buders re ected s, of course,
the Chrst, who must be the head stone of our ndvdua
church wthn as we as the corner stone . The ony
physca edfce havng a head stone whch aso serves as
a corner stone s the Great Pyramd. The word Pyramd
means measure of ght . It s noteworthy that the head
stone has never been paced on the Pyramd. Ths may
symboze the fact that Chrst has never been competey
accepted. When ether a naton or an ndvdua truy accepts
the Chrst, ts sprtua structure w become compete. The
Pyramd represents the human body n the persona nter-
pretaton. The new Amercan doar now bears the pcture
of the Great Pyramd. It may be that ths s a symbo gven
by the sprtua powers to us to te us that we must, both
ndvduay and as a naton, compete the sprtua
Pyramd by pacng the Chrst as the head and corner
stone at the ape of our beng. ach tme we hande one
of these bs, certan mpressons w be receved, whether
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we reaze t or not. The pacng of the Pyramd on the
Amercan doar ndcates that the Unted tates must become
a Chrstan naton n sprt as t has become one n form.
Whoever sha fa on the stone of Chrst, or that
person to whom the Chrst s an offence, sha ndeed be
bro en , for t s ony by acceptng the Chrst that we
become ave and wa n the ght. The one upon whom
ths Chrst orce fas by voatng s aws, w be
ground nto the powder of death sprtuay and physcay.
C APT 22.
And esus answered and spa e unto them agan by
parabes, and sad. The ngdom of heaven s e unto a
certan ng, whch made a marrage for hs son. And sent
forth hs servants to ca them that were bdden to the
weddng: and they woud not come. Agan he sent forth
other servants, sayng, Te them whch are bdden, ehod
I have prepared my dnner: my o en and my fadngs are
ed, and a thngs are ready: come unto the marrage.
ut they made ght of t, and went ther ways, one to hs
farm, another to hs merchandse: And the remnant too
hs servants, and entreated them sptefuy, and sew them.
ut when the ng heard thereof, he was wroth: and he
sent forth hs armes, and destroyed those murderers, and
burned up ther cty. Then sath he to hs servants, The
weddng s ready, but they that were bdden are not worthy.
Go ye therefore n the hghways, and as many as ye sha
fnd, bd to the marrage. o those servants went out nto
the hghways, and gathered together a as many as they
found, both bad and good: and the weddng was furnshed
wth guests. And when the ng came n to see the guests,
he saw there a man whch had not on a weddng garment:
And he sath unto hm, rend, how earnest thou n hther
not havng a weddng garment And he was speechess.
Then sad the ng to the servants, nd hm hand and
foot, and ta e hm away, and cast hm nto outer dar ness
there sha be weepng and gnashng of teeth. or many
are caed, but few are chosen .
The ng, of course, represents God the ather and hs
son represents the Chrst. The weddng s the second
comng of Chrst, whch we are a oo ng for. Ths w
be the marrage of the rdegroom to hs brde , the
church. The servants represent the sprtua teachers or
prophets who try to nduce the peope to accept the Chrst
and thus ac ure the state of conscousness necessary to ta e
part n the weddng . After these prophets, God sends
other teachers, but st, the peope mstreat those who come
to them wth the hgher teachngs of the Chrst. They refuse
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to sten to the aw of ove. It s beyond ther compre-
henson. ndy notce that the hgher teachngs are frst
sent to the nvted guests or chosen peope, who are n
the front ran of evouton. ater t s gven to those n
the hghways of fe, the masses of, humanty. :
The armes whch the ng sends to, destroy th se: who
have mstreated and ed hs servants, symboze the sprt-
ua bengs and forces whch automatcay destroy those who
oppose the aws of God. y the word destroy we do not
mean that the sprtua part of the man s destroyed, snce
that s mmorta. It s ony the vehces of the prt whch
are destroyed. When ths happens the prt becomes
na ed and must drop out of the present schoo of evo-
uton to begn agan at another ater perod. It s a very
great and serous thng for the prt to drop bac . nto
another schoo of evouton.
After the seect few to whom the teachngs are gven
refuse to accept them, they are gven to the entre word,
or those n the hghways . Ths s a hnt to the poneers
of evouton that f they do not contnue to progress they
w ose ther present status as chosen ones . When ths
happens, the esser races, the aggards n evouton or those
n the hghways of fe, may arrve at the weddng feast
before them.
After everyone s gathered at the weddng, the ng sees
that one man does not have on a weddng garment. Appar-
enty wthout any ustce, ths poor man who dd not have
tme to dress appropratey for the occason s thrown out
nto the nght. The e panaton of ths s that a durng
fe we are beng e horted by God s servants to prepare
ourseves and bud the weddng garment or sou body
n whch we are to be caught up n the ar to meet the Chrst
at s second comng. It s perfecty ust that the person
who does not ve a sprtua fe, and thus bud the sprt-
ua vehce necessary to functon n the ar, w automatc-
ay, as the be teaches, be cast nto outer dar ness . e
w not be abe to see or now anythng of the comng of
the avour. e w be ted hand and foot through
ac of a sprtua vehce n whch to functon.
Many are caed, but few are chosen means that the
teachng of the Chrst s gven to many, but few w accept
t and ma e t a part of ther ves. Those who do accept
t w have chosen God, and therefore w become
chosen of God.
Then went the Pharsees, and too counse how they
mght entange hm n hs ta . And they sent out unto
hm ther dscpes wth the erodans, sayng, Master, we
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now that thou art true, and teachest the way of God n
truth, nether carest thou for any man: for thou regardest
not the person of men. Te us therefore, What thn est
thour .Is t awfu. to gve trbute unto Caesar, or not ut
esus perceved ther, wc edness, and sad, Why tempt ye
me,.ye hypoc,rtes hew me the trbute money. And they
brought, ahtb hma,perny. And he sath unto them, Whose
s ths mage and superscrpton They say unto hm, Caesar s
Then sath he unto them, ender therefore unto Caesar the
thngs whch are Caesar s and unto God the thngs that are
God s. When they had heard these words, they marveed,
and eft hm, and went ther way .
These verses brng out the same prncpes as the story
of Mary and Martha. Caesar, of course, represents our mater-
a obgatons and dutes. These must be fufed. ny
when we have rendered what s due unto Caesar or the
matera part of ourseves are we free to serve God. Caesar
ncudes the thngs of the body and of the matera word
whch shoud not be negected when we ta e up sprtua
wor , as do so many students. It w be mpressed upon the
reader more ceary what ths esson hods f we consder
the country of Inda, where Caesar receves a very sma
part of hs due. Conse uenty, ths country s very ac ng
n the santary and other necessary thngs of cvzaton. We
are tod that ts peope suffer greaty from dsease and the
masses ve n a ptfu condton.
The same day came to hm the adducees, whch say
that there s no resurrecton, and as ed hm, sayng, Master,
Moses sad, f a man de, havng no chdren, hs brother
sha marry hs wfe, and rase up hs seed unto hs brother.
ow there were wth us seven brethren: and the frst, when
he had marred a wfe, deceased, and , havng no ssue, eft
hs wfe unto hs brother.: ewse the second aso, and
the thrd, unto the seventh. And ast of a the woman ded
aso. Therefore n the resurrecton whose wfe sha she
be of the seven for they a had her. esus answered and
sad unto them, e do err, not nowng the scrptures, nor
the power of God. or n the resurrecton they nether
marry, nor are gven n marrage, but are as the anges of
God n heaven. ut as touchng the resurrecton of the
dead, have ye not read that whch was spo en unto you
by God, sayng, I am the God of Abraham, and the God
of Isaac, and the God of acob God s not the God of the
dead, but of the vng. And when the muttude heard
ths, they were astonshed at hs doctrne. ut when the
Pharsees had heard that he had put the adducees to sence,
they were gathered together. Then one of them, whch
was a awyer, as ed hm a ueston, temptng hm, and say-
ng, Master, whch s the great commandment n the aw
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esus sad unto hm, Thou shat ove the ord thy God
wth a thy heart, and wth a thy sou, and wth a thy
mnd. Ths s the frst and great commandment. And the
second s e unto t, Thou shat ove thy neghbour as
thysef. n these two commandments hang a the aw
and the prophets .
The story of the seven brethren and the one wfe reveas
to us that f we are to brng the ngdom of heaven con-
scousness nto manfestaton wthn ourseves, we must ve
the fe that s ved n heaven. Ths w be a fe wthout
se . Ths does not mean that we are not to brng chdren
nto the word. We must hod the dea of brngng them
nto e stence n a pure manner through a vrgn brth, so
they w have pure and heathy bodes.
When Chrst says that God s the God of the vng and
not of the dead, e pany mpes that there are no dead,
and that Abraham, Isaac and acob never ded but smpy
passed on to another state of conscousness on other panes.
ccut students now that there s no death e cept the ds-
souton of the physca body.
In these verses Chrst gves the very heart of s teach-
ngs, whch s the ove of God and the ove of Man. Those
who ove God ove ther feow man, and those who carry
out these commands, the other commandments w n tme
become a part of themseves. ove s the eynote of the Chrst
teachngs.
Whe the Pharsees were gathered together, esus as ed
them, ayng, What thn ye of Chrst whose son s he
They say unto hm, The son of Davd. e sath unto
them, how then doth Davd n sprt ca hm ord, sayng,
The ord sath unto my ord, t thou on my rght hand,
t I ma e thne enemes thy footstoo If Davd then ca
hm ord, how s he hs son And no man was abe to
answer hm a word, nether durst any man from that day
forth as hm any more uestons .
In sprtua studes, we must not confuse physca thngs
and sprtua thngs. esus was a man who was descended
from Davd. Chrst was a great sprtua beng who had never
before occuped a physca body. e too possesson of the
body of esus at the tme of the aptsm, wth the permsson
of esus. rom that tme on, esus functoned n the heaven
words n a hgher vehce. The Chrst prt used the body
of esus for three years, from the aptsm to the Cruc-
f on. Chrst aso used the vta body of esus. ( or detaed
nformaton, read the Cosmo-Concepton ).
It s ony when one studes the deeper phosophes that
he s abe to answer the uestons put to the Pharsees by
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the Chrst. Ths s a hnt that f we wsh to understand
the deeper mysteres of the prt, we must go beyond a
merey physca study of sprtua thngs.
C APT 23.
Then spa e esus to the muttude, and to hs dscpes,
ayng, The scrbes and the Pharsees st n Moses seat:
A therefore whatsoever they bd you observe, that observe
and do but do not ye after ther wor s: for they say,
and do not. or they bnd heavy burdens and grevous
to be borne, and ay them on men s shouders but they
themseves w not move them wth one of ther fngers.
ut a ther wor s they do for to be seen of men: they
ma e broad ther phyacteres, and enarge the borders of
ther garments, And ove the uppermost rooms at feasts,
and the chef seats n the synagogues, And greetngs n
the mar ets, and to be caed of men, abb, abb. ut be
not caed abb: for one s your Master, even Chrst and
a ye are brethren. And ca no man your father upon
the earth: for one s your ather, whch s n heaven. ether
be ye caed master: for one s your Master, even Chrst.
ut he that s greatest among you sha be your servant.
And whosoever sha e at hmsef sha be abased and he
that sha humbe hmsef sha be e ated. ut woe unto
you, scrbes and Pharsees, hypocrtes for ye shut up the ng-
dom of heaven aganst men: for ye nether go n yourseves,
nether suffer ye them that are enterng to go n. Woe unto
you, scrbes and Pharsees, hypocrtes for ye devour wdows
houses, and for a pretence ma e ong prayer: therefore ye
sha receve the greater damnaton. Woe unto you, scrbes
and Pharsees, hypocrtes for ye compass sea and and to
ma e one proseyte, and when he s made, ye ma e hm
twofod more the chd of he than yourseves .
As prevousy mentoned, the scrbes and Pharsees re-
present attrbutes of the mnd whch can never understand
the true meanng of regon unt they aow the heart to
become sprtuay actve. When they st n Moses seat ,
t s ndcated that the understandng of sprtua aw s
ony a menta one. The heart or ntutve sde has not been
awa ened. These phases of the mnd are cod, sefsh, en-
vous, puffed up and a the other thngs whch t. Pau
tes us ove s not. o we can see that such an understand-
ng of sprtua aw s not a correct one. Chrst mpresses
us wth the thought that the heart must not be negected
n regon, for the mnd wthout the heart w ead us
far astray from the prt. Ths s mpressed upon us by the
fact that the scrbes and Pharsees (menta phases) te others
to do thngs but don t do them themseves. They ay heavy
burdens on others see the hgh paces at feasts and n
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synagogues e at themseves n prde and whe they ob-
serve the etter of the aw, they are far from the sprt of t.
Through ther bad e ampe, they even turn others away
from sprtua wor .
Woe unto you, ye bnd gudes, whch say, Whoso-
ever sha swear by the tempe, t s nothng but whosoever
sha swear by the god n the tempe, he s a debtor e
foos and bnd: for whether s greater, the god, or the
tempe that sanctfeth the god And, Whosoever sha
swear by the atar, t s nothng but whosoever sweareth
by the gft that s upon t, he s guty. e foos and bnd:
for whether s greater, the gft, or the atar that sanctfeth
the gft Whoso therefore sha swear by the atar sweareth
by t, and by a thngs thereon. And whoso sha swear
by the tempe, sweareth by t and by hm that dweeth
theren. And he that sha swear by heaven, sweareth
by the throne of God, and by hm that stteth thereon.
Woe unto you, scrbes and Pharsees, hypocrtes for ye
pay tthe of mnt and anse and cummn, and have omtted
the weghter matters of the aw, udgment, mercy, and
fath: these ought ye to have done, and not to eave the
other undone. e bnd gudes, whch stran at a gnat, and
swaow a came .
In addton to representng wsdom, god may aso re-
present the prt, and t s beeved that ths s the mean-
ng ntended here. The scrbes say that t s of no effect
to swear by the tempe (body), but that he that swears
by the god ( prt) of the tempe s hed responsbe. Chrst
tes us that the tempe or body shoud aso be hoy
because the prt dweng n t and functonng through
t shoud have a hoy house .
The atar represents the seat of the fe orce, that orce
n whch we ve and move and have our beng. The gft
on the atar s the orce. There may be a dfference among
nterpreters as to e acty what the atar s, however, snce
one atar (the brazen atar) s n the sacra regon of the
body and the other atar s n the head. The gft or
orce pays through both of these atars . Chrst tes us
that the physca seat of ths orce (the generatve regon
of the body) shoud be as hoy as the orce that manfests
through t, for the orce shoud sanctfy the e presson
through whch t fows.
The sentence, or ye pay tthe of mnt, and anse, and
cummn , means that the scrbes and Pharsees eep those
aws whch do not nconvenence them, but do not eep
the aws whch cause them any hardshp. Ths s on the
order of the regon of the masses today they do that
whch does not nconvenence them, but the vng of a pure
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fe, whch re ures effort s not consdered necessary by
chem.
Woe unto you, scrbes and Pharsees, hypocrtes tor
ye ma e cean the outsde of the cup and of the patter,
but wthn they are fu of e torton and e cess. Thou
bnd Pharsees, ceanse frst that whch s wthn the cup and
patter, that the outsde of them may be cean aso. Woe
anto you, scrbes and Pharses, hypcrtes for ye are e
anto whted sepuchres, whch ndeed appear beautfu out-
ward, but are wthn fu of dead men s bones, and of a
anceanness. ven so ye aso outwardy appear rghteous
unto men, but wthn ye are fu of hypocrsy and n uty .
The cup sno en of n these verses s the sacrament
cup n the sacra regon of the body. Ths s the receptace
of the fe orce. The patter represents the body tsef,
whch hods ths cup . There are many who ma e the
outsde of the body attractve but who ead ves of such
ow emotons that ther nner seves are ute uncean. The
whted sepuchre s an apt ustraton of ths. To tht
merey physca sght these peope are cean, but to the sprt-
ua sght they are not.
The story of the whted sepuchre gves us another hnt.
Those who possess ony physca sght see merey ts outsde.
Those wth sprtua sght see the dsntegraton of the
chemca and fe ethers, besdes the dsntegraton of the
physca body, whch s a very gruesome sght. The occut
student nows that the body shoud be cremated after three
and a haf days, durng whch tme the prt transfers the
fe e perence. Crematon prevents the sow decay of the
ethers and does not cause the person to be magnetzed or
attracted by the body, as t does to some e tent when the
body s not cremated. Crematon aso prevents the nosome
sght to sprtua eyes of the decayng ethers hoverng over
the dead bodes of persons who have passed on.
Woe unto you, scrbes and Pharsees, hypocrtes because
ye bud the tombs of the prophets, and garnsh the sep-
uchres of the rghteous, And say, If we had been n the
days of our fathers, we woud not have been parta ers wth
them n the bood of the prophets. Wherefore ye be wt-
nesses unto yourseves, that ye are the chdren of them
whch ed the prophets. ye up then the measure
of your fathers. e serpents, ye generaton of vpers, how
can ye escape the damnaton of he Wherefore, behod,
I send unto you prophets, and wse men, and scrbes: and
some of them ye sha and crucfy and some of them
sha ye scourge n your synagogues, and persecute them from
cty to cty: That upon you may come a the rghteous
bood shed upon the earth, from the bood of rghteous
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Abe unto the bood of acharas son of arachas, whom
ye sew between the tempe and the atar. ery I say
unto you, A these thngs sha come upon ths generaton.
0 erusaem, erusaem, thou that est the prophets, and
stonest them whch are sent unto thee, how often woud
1 have gathered thy chdren together, even as a hen gather-
eth her chc ens under her wngs, and ye woud not
ehod, your house s eft unto you desoate. or I say
unto you, e sha not see me henceforth, t ye sha say,
essed s he that cometh n the name of the ord .
The hypocrsy of observng merey the outward form of
regon and not vng the sprtua sde of t s brought
forcby to our attenton. To bud the tombs of the
prophets symbozes the budng of churches or nsttu-
tons of worshp where the sprt of regon s absent. er-
usaem, the dome of the tempe , represents the menta
phase of the beng n the above verses. Chrst, the ove
prncpe, wshes to ta e the menta sde under s wng
and warm t wth s ove. The mnd, however, re ects
m at ths tme, as t s not yet ready. It w not see m
agan unt t has evoved to the pont that t s ready to
receve m gratefuy. Ths s the condton of humanty
today. It w ony be when the mnd has advanced far
enough so that t s ready to wecome the Chrst teachngs
that we can receve the permanent sprtua benefts thereof.
C APT 2 .
And esus went out, and departed from the tempe:
and hs dscpes came to hm for to shew hm the budngs
of the tempe. And esus sad unto them, ee ye not a
these thngs very I say unto you, There sha not be eft
here one stone upon another, that sha not be thrown
down. And as he sat upon the mount of ves, the ds-
cpes came unto hm prvatey, sayng, Te us, when sha
these thngs be and what sha be the sgn of thy comng,
and of the end of the word And esus answered and
sad unto them, Ta e heed that no man deceve you. or
many sha come -n my name, sayng, I am Chrst and
sha deceve many .
Chrst eavng the tempe symbozes the prt eavng
the body n ts hgher vehces, In the tera story Chrst
eaves s body. The Dscpes wsh nformaton. e tes
them that There sha not be eft one stone upon another ,
meanng that the atoms of the body ( stones ) w n
tme return to ther orgna state. Ths s the natura process
when the prt eaves the body at death. The atoms of
the physca body are separated, and aso the atoms of the
ower ethers, whch dsntegrate wth the physca body.
107
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ater, the hgher ethers of the vta body and the desre
body are aso dsntegrated when the prt passes on to
fner reams.
The mount of ves s the mount of peace and sgnfes
a ofty sprtua pane. The Dscpes come to Chrst on
ths pane and are taught certan truths, among them the
comng of the end of the word, whch happens both
Cosmcay and ndvduay. Chrst sad that many sha
profess to be the Chrst and w deceve many. In one sense
ths means that when we become psychc many sprts and
enttes w attempt to deceve us by pretendng to be the
Chrst or some other great teacher. Thousands of peope
are fooed n ths way every day by psychcs, who are them-
seves deceved by sprts posng as Chrst, t. Germane
and many others.
And ye sha hear of wars and rumors of wars: see
that ye be not troubed: for a these thngs must come to
pass, but the end s not yet. or naton sha rse aganst
naton, and ngdom aganst ngdom: and there sha be
famnes, and pestences, and earth ua es, n dvers paces.
A these are the begnnng of sorrows .
In the persona appcaton, the end of the word s the
end of materaty. The comng of Chrst s the comng of
the Chrst Conscousness to each of us. We are tod what
s to happen when we go through the process necessary to
become Master Masons or rea dscpes of Chrst. The
wars sha be the wars of the ower nature aganst the
hgher, when the hgher nature see s to gan contro. We
are not to be troubed about these wars because they are
necessary unt the east Wthn s fnay con uered. Ths
s one of the frst steps. That s why Chrst says t sha
not be the end, snce t s ony the frst step.
aton rsng aganst naton s the war of the opposng
facutes wthn. It must contnue unt the hgher uates
con uer. ngdom aganst ngdom e presses practcay
the came dea. amnes refer to a ac of sprtuaty or
any other ac of conscousness that must be attaned.
Pestences refer to the effects of the msuse of any part
of the beng, whch resuts n ths retrbuton or pestence.
arth ua es symboze the sha ng that preceeds the open-
ng or spnnng of the sprtua vortces of the body, whch
must ta e pace before reease from the body s accompshed.
The begnnng of sorrows s the tme when the prt
groans for reease from the physca body.
Then sha they dever you up to be affcted, and sha
you: and ye sha be hated of a natons for my name s
sa e. And then sha many be offended, and sha betray
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one another, and sha hate one another. And many fase
prophets sha rse, and sha deceve many. And because
n uty sha abound, the ove of many sha wa cod.
ut he that sha endure unto the end, the same sha be
saved .
It s e an affcton, ths process of purfcaton. The
natons wthn us o r facutes whch are destructve w
hate the newy growng sprtua uates and w fght
them. The many that are offended are those many ordn-
ary uates whch are offended by the Chrst Wthn,
ust as the muttude were offended wth the Chrst before
s crucf on. The ower nature, whch s the udas
sha see to betray the Chrst Wthn. The many fase
prophets are those ev uates whch mght be sad to
ma e dsheartenng predctons when we attan to the
hgher fe, or whch see to dscourage ths wor of the
hgher nature. or one e ampe, the materastc mnd says
that certan organs w degenerate f they are not used
sensuay, n ,order to dscourage us from faowng the
sprtua fe.
ecause n uty sha abound, many sha wa cod
and become dscouraged and gve up. ut he that sha
endure unto the end of the tme necessary to accompsh
the sprtuazaton process, sha be saved the necessty of
sufferng n Purgatory.
And ths gospe of the ngdom sha be preached n
a the word for a wtness unto a natons and then sha
the end come. When ye therefore sha see the abomnaton
of desoaton, spo en of by Dane the prophet, stand n
the hoy pace, (whoso readeth, et hm understand:) Then
et them whch be n udasa fee nto the mountans: et
hm whch s on the housetop not come down to ta e any-
thng out of hs house: ether et hm whch s n the
fed return bac to ta e hs cothes .
sotercay, the frst verse means that the nfuence of
the Chrst orce sha be fet throughout the entre body,
and when compete purfcaton sha have been attaned to,
ths sha be the end . The abomnaton of desoaton
s the msuse of the fe orce or the snfu drn ng of
the wne of the communon cup wthn the body.
Ths ta eth away the day sacrfce , snce that day sacr-
fce s that whch s made of the ower man for God and
the hgher sef.
When ths abomnaton stands n the hoy pace or
that part of the body whch shoud be hoy, t s tme to
fee to the mountan or to rase the conscousness. If we
do not do ths, we sha be destroyed by the ower sef.
Those who are on the housetop are those who dwe n a
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sprtua conscousness and who must not et ther mnds
be owered nto materaty. The peope vng n udaea
represent those who foow the teachng of Chrst. They
are advsed to fee to the mountans or rase themseves
to a purer conscousness n order to starve out the ower
sef. Ths causes t to de for ac of food . The man n
the fed s the man who s wor ng to gan e perence,
especay aong matera nes. e s advsed not to return
bac to ta e hs cothes . Cothes sgnfy the outer or mat-
era phase of fe. The man n the fed s therefore warned
to thn of sprtua and not matera thngs.
And woe unto them that are wth chd, and to them
that gve suc n those days ut pray ye that your fght
be not n the wnter, nether on the sabbath day: or then
sha be great trbuaton, such as was not snce the begn-
nng of the word to ths tme, no, nor ever sha be. And
e cept those days shoud be shortened, there shoud no fesh
be saved but for the eect s sa e those days sha be shorten-
ed. Then f any man sha say unto you, o, here s Chrst,
or there beeve t not. or there sha arse fase Chrsts,
and fase prophets, and sha shew great sgns and wonders
nsomuch that, f t were possbe, they sha deceve the
very eect. ehod, I have tod you before. Wherefore
f they sha say unto you, ehod, he s n the desert go
not forth: behod, he s n the secret chambers beeve t not.
or as the ghtnng cometh out of the east, and shneth
even unto the west so sha aso the comng of the on of
man be. or wheresoever the carcase s, there w the
eages be gathered together. Immedatey after the trbu-
aton of those days sha the sun be dar ened, and the
moon sha not gve her ght, and the stars sha fa from
heaven, and the powers of the heavens sha be sha en:
And then sha appear the sgn of the on of man n heaven:
and then sha a the trbes of the earth mourn, and they
sha see the on of man comng n the couds of heaven
wth power and great gory. And he sha send hs anges
wth a great sound of a trumpet, and they sha gather
together hs eect from the four wnds, from one end of
heaven to the other. ow earn a parabe of the fg tree
When hs branch s yet tender, and putteth forth eaves, ye
now that summer s ngh o ewse ye, when ye sha
see a these thngs, now that t s near, even at the doors.
ery I say unto you, Ths generaton sha not pass, t
a these thngs be fufed .
Those who are wth chd are those who are about to
gve brth to the Chrst Chd wthn, whch s the resut
of the unon or marrage of the sprtuazed head and
heart. It s very undesrabe for such a person to be tempted
by the ower nature at ths tme,as t mght nterfere wth
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the successfu competon of ths brth . t ater, after
the brth has ta en pace and the Chrst Chd s beng
rased to manhood , t s undesrabe that the fe orce
be used by the ower nature. Ths s the meanng of the
phrase, And to them that gve suc n those days .
The fght n wnter refers to the fght n od age. It s
deporabe f we st have to combat the ower nature when
od age s upon us. We w be amost ncurabe f the od un-
worthy emotons and thoughts have not become dead wthn
us by ths tme.
The un s the ruer of unday or the abbath. Ths
represents that tme when the fe orce (whch s rued
by the un) s strongest. Ths s not a good tme to aow
the ower nature to have sway, snce the temptatons w
be much greater because of the added strength of the orce.
A of the above condtons cause grat sufferng n the
war between the ower and the hgher seves. God does
ndeed shorten these days, n that the ower man oses
hs nfuence more and more as the prt grows stronger
and stronger.
Many fase teachers w appear to the neophyte. These
teachers w foo the most carefu. The comparson of the
comng of the on of Man to the ghtnng whch comes
from the east to the west descrbes that fre force whch
comes from the east or ower regon of the body to the
west or hgher regon. Ths s the path of the Chrst
Wthn. The reader w remember that the Tabernace n
the Wderness e tended from east to west, and that t s
representatve of the human body, the west room beng
the head.
Where the carcass s or where the fe orce s n the
body, there aso w be found the eages or those phases
of beng whch see to devour ths orce.
The un represents the mnd and the Moon, the ntu-
ton or heart. The condton n whch the un s dar ened
represents the perpe ty of the mnd whch does not yet
see the ght, ust before attanment. The Moon aso beng
dar ened shows that even the magnaton w be wthout
a cue as to what s to foow and w be fearfu .
The fang of the stars from heaven represents the
fact that the seven centers of the desre body and the centers
of the vta body become actve n the neophyte. They are
descrbed as havng faen from heaven because they
appear as sprtua forces n man, as the stars are sprtua
forces n the heavens. The powers of the heavens that are
sha en symbozes the sha ng sensaton of these centers
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or stars preparatory to ther spnnng, whch accompshes
the beraton of the prt from the body at the tme of
sprtua attanment. (Pease read eveaton, sotercay
Interpreted by the author, n whch the same condtons
are descrbed by t. ohn and nterpreted by the author).
The sgn of the on of Man n the heavens may symboze
that ght whch begns to shne around the head of the
ndvdua who attans to umnaton. The sound of the
trumpet of the anges s the vbraton whch s created at
ths tme. We now that vbraton has ts approprate coor
and sound. The gatherng together of the eect s the gather-
ng together of the eect wthn us, the sprtua parts of us
whch are gathered together or concentrated at the tme
of attanment.
A fg tree s the symbo of productveness. Therefore,
Chrst tes us that when sprtua productveness begns to
manfest n the occut student, he may now that attan-
ment s at hand or at the very door . A door s an openng
or entrance and ths s a sgn that enghtenment w fow
through the doors nto the conscousness of the asprant.
As proof that Chrst was referrng to sprtua condtons
and processes wthn the ndvdua and not merey to tera
happenngs, we have t n s words that, Ths generaton
sha not pass t a these thngs be fufed . We now
that these thngs dd not happen n a tera sense, snce the
fang of the stars from heaven to earth woud have destroy-
ed the earth. ome of those who were recevng Chrst s
teachngs went through the processes descrbed, hence Chrst
stated that some of them woud not de unt these thngs
were fufed.
eaven and earth sha pass away, but my words sha
not pass away. ut of that day and hour noweth no man,
no, not the anges of heaven, but my ather ony. ut as
the days of oe were, so sha aso the comng of the on
of man be. or as n the days that were before the food
they were eatng and drn ng, marryng and gvng n
marrage, unt the day that oe entered nto the Ar , And
new not unt the food came, and too them a away
so sha aso the comng of the on of man be. Then sha
two be n the fed the one sha be ta en, and the other
eft. Two women sha be grndng at the m the one
sha be ta en, and the other eft .
The statement, eaven tand earth sha p ass away ,
may be nterpreted both ndvduay and Cosmcay. In
our evouton we now that there are great Cosmc nghts
n whch even the panets are re-absorbed n God for a
perod of rest. They are brought forth agan for the ne t
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day of manfestaton. ( ee Cosmo Concepton ). rom the
ndvdua vewpont, the od heaven and earth symboze
the od vewpont or concepton of both sprtua and phys-
ca thngs. We ac ure a new sprtua conscousness or
heaven and a new body or earth that has become pur-
fed. o one nows ether the tme of the Cosmc nght or
the tme when the od conscousness of the ndvdua w
be renewed.
oe or oah represents the Intate who has but the
sou body or ar whch s abe to rse above the waters
of generaton. These ower emotons destroy those of human-
ty who have not but the ar . Ths ar hstorcay
symbozes the new type body but by the poneers of
Atants, who were abe to cmb to the hghands and
breathe the new atmosphere that came when the basns of
Atants were fooded. The masses who had not but ths
ar or new type body were drowned.
When the Chrst comes, the peope of the word w be
engaged n everyday tas s, but those who have but the
sou body or goden weddng garment w be caught up
n the ar to meet m. Those who have not, w be eft
n sprtua dar ness.
Watch therefore: for ye now not what hour your ord
doth come. ut now ths, that f the goodman of the
house had nown n what watch the thef woud come, he
woud have watched, and woud not have suffered hs house
to be bro en up. Therefore be ye aso ready: for n such
an hour as ye thn not the on of man cometh. Who
then s a fathfu and wse servant, whom hs ord hath
made ruer over hs househod, to gve them meat n due
season essed s that servant, whom hs ord when he
cometh sha fnd so dong. ery I say unto you, That
he sha ma e hm ruer over a hs goods. ut and f that:
ev servant sha say n hs heart, My ord deayeth hs
comng And sha begn to smte hs feowservants, and
to eat and drn wth the drun en The ord of that servant
sha come n a day when he oo eth not for hm, and n an
hour that he s not aware of, And sha cut hm asunder,
and appont hm hs porton wth the hypocrtes: there sha
be weepng and gnashng of teeth .
We are tod that eterna vgance s the prce of safety
and that t s not enough for us to occasonay rase the
eve of our conscousness. We must fght the good fght to
the end and mantan ths conscousness contnuay, or the
ower nature (the thef ) w try to come bac . It s the
beef of the wrter that even an Intate may ose out after
he has attaned. That s, he may ose the abty and prvege
of meetng wth the rothers n the Tempe and assstng
them n ther great humantaran wor , f he does not man-
tan the hgh rate of vbraton necessary.
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C APT 2 .
Then sha the ngdom of heaven be ened unto ten
vrgns, whch too ther amps, and went forth to meet
the brdegroom. And fve of them were wse, and fve were
foosh. They that were foosh too ther amps, and too
no o wth them: ut the wse too o n ther vesses
wth ther amps. Whe the brdegroom tarred, they a
sumbered and sept. And at mdnght there was a cry made,
ehod, the brdegroom cometh go ye out to meet hm.
Then a those vrgns arose, and trmmed ther amps. And
the foosh sad unto the wse, Gve us of your o: for our
amps are gone out. ut the wse answered, sayng, ot
so est there be not enough for us and you: but go ye rather
to them that se, and buy for yourseves. And when they
went to buy, the brdegroom came and they that were ready
went n wth hm to the marrage: and the door was shut.
Afterward came aso the other vrgns, sayng, ord, ord,
open to us. ut he answered and sad, ery I say unto
you, I now you not. Watch therefore, for ye now nether
the day nor the hour wheren the on of man cometh .
The story of the ten vrgns s one of the most mportant
n the be from the esoterc vewpont. The ten vrgns
represent the postve and negatve poes of the fve physca
senses through whch we contact the physca word. Ten
aso represents generaton, snce 1 s the postve or mascu-
ne poe and 0 the negatve, femnne poe. The parabe
tes of those phases of the physca senses whch waste the
fe orce and of the senses whch conserve the of fe .
( or a scentfc e panaton of the story of the vrgns and
the o, read page 20 of eveaton, sotercay Interpret-
ed by the wrter).
The o n ths story s an actua o whch s secreted
n the carda, the home of the undan re. ve of the
vrgns retaned and conserved ths o by vng a re-
generate fe, and as a resut ghted the amp of ther
bengs wth a sprtua ght that enabed them to meet the
Chrst ( brdegroom ) and become wedded to m. ut
the foosh vrgns wasted ths o (through sensuaty)
unt there was none eft, and they were n sprtua dar -
ness and coud not respond to the Chrst nfuence.
Ths parabe has both a Cosmc and a persona meanng.
o one who wastes the fe orce may attan to Intaton
and the Chrst Conscousness. In order to do ths, we have to
accumuate suffcent of ths of fe . ny those who
conserve ths o can be rea Chrstans, for the Chrstan
has to pass certan tests, among whch are heang the sc
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and the abty to wthstand the bt es of posonous sna es.
It s the presence of ths o n the bood whch counteracts
the poson of the sna e and aso asssts n the heang process
when the Chrscan heas others. We are agan remnded of
the sanctty of the creatve force and the necessty of conserv-
ng t, f we are to eep up wth the poneers of humanty and
not become aggards n fe s choo. Do not et the fve
vrgns wthn yoursef waste your precous of fe .
or the ngdom of heaven s as a man traveng nto
a far country, who caed hs own servants, and devered
unto them hs goods. And unto one he gave fve taents,
to another two, and to another one to every man accordng
to hs severa abty: and straghtway too hs ourney.
Then be that had receved the fve taents went and traded
wth the same, and made them other fve taents. And e-
wse he that had receved two, he aso ganed other two.
ut he that had receved one went and dgged n the earth,
and hd hs ord s money. After a ong tme the ord of those
servants cometh, and rec oneth wth them. And so he that
had receved fve taents came and brought other fve taents,
sayng, ord, thou deveredst unto me fve taents: behod,
I have ganed besde them fve taents more. s ord sad
unto hm, We done, thou good and fathfu servant: thou
hast been fathfu over a few thngs, I w ma e thee ruer
over many thngs: enter thou nto the oy of thy ord. e
aso that had receved two taents came and sad, ord, thou
deveredst unto me two taents: behod, I have ganed two
other taents besde them. s ord sad unto hm, We done
good and fathfu servant thou hast been fathfu over a
few thngs, I w ma e thee ruer over many thngs: enter
thou nto the oy of thy ord. Then he whch had receved
the one taent came and sad, ord I new thee that thou
art an hard man, reapng where thou hast not sown, and
gatherng where thou hast not strawed: And I was afrad,
and went and hd thy taent n the earth: o, there thou
hast that whch s thne. s ord answered and sad unto
hm, Thou wc ed and sothfu servant, thou nowest that
I reap where I sowed not, and gather where I have not
strawed: Thou oughtest therefore to have put my money
to the e changers, and then at my comng I shoud have
receved mne own wth usury. Ta e ,therefore the taent
from hm, and gve t unto hm whch hath ten taents.
or unto every one that hath sha be gven, and he sha
have abundance: but from hm that hath not sha be ta en
away even that whch he hath. And cast ye the unproftabe
servant nto outer dar ness: there sha be weepng and
gnashng of teeth .
The man who traves to the far country represents God.
The tme s that tme n the eary evouton of man when
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the be says that God rested. Ths was the seventh day
or that tme when God wthdrew from actve gudance of
nfant man nd and aowed t to use ts own free w
to carve out ts destny. It aso became responsbe for ts
own acts. Man nd began to descend graduay nto denser
matter and to go farther away from the heaven words and
the ather n conscousness. Actuay, therefore, t was man-
nd that traveed nto a far country , though n the
present story God s the one who goes away. The effect s ust
the same and therefore does not change the meanng or
nterpretaton.
The taents that the man gave to hs servants represent
facutes whch are capabe of deveopment. Man nd was
gven these facutes n a crude state n the begnnng of hs
evouton. The servant who receves the fve taents symbo-
zes an actve ndvdua beongng to the poneer cass. e
doubes hs facutes through ntegent actvty The ser-
vant who receves two taents s not as actve as the frst,
but he aso manages to ncrease that whch he started wth.
The servant wth the one taent s the ndvdua who spends
hs tme aong earthy nes. e bures hs taent n the
ground or uses hs facutes n a ower way. In one sense,
the three servants may represent three great fe waves, the
human, anma and pant waves. In another sense, the fve
taents may be the fve senses. We now that wth sprtua
deveopment our senses w more than doube n eenness
and power. owever, the ndvdua who does not deveop
hs senses w have them become du, so that he w fnay
ose them. Ths parabe s aso a hnt that we shoud not
waste our opportuntes. As mar hayyam e presses t.
The wne of fe eeps oozng drop by drop,
The eaves of fe eep fang, one by one .
( tudents of the sprtua mght be nterested n readng
an esoterc nterpretaton of seected verses from ths poem. It
s n the boo et, ccut Interpretatons by the wrter).
When the on of man sha come n hs gory, and a
the hoy anges wth hm, then sha he st upon the throne
of hs gory: And before hm sha be gathered a natons
and he sha separate them one from another, as a shepherd
dvdeth hs sheep from the goats: And he sha set the
sheep on hs rght hand, but the goats on the eft. Then
sha the ng say unto them on hs rght hand, Come, ye
bessed of my ather, nhert the ngdom prepared for you
from the foundaton of the word: or I was an hungered,
and ye gave me meat: I was thrsty, and ye gave me drn :
I was a stranger, and ye too me n: a ed, and ye cothed
me: I was sc , and ye vsted me: I was n prson, and
ye came unto me. Then sha the rghteous answer hm say-
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ng, ord, when saw we thee an hungered, and fed thee
or thrsty, and gave thee drn When saw we thee a stranger,
and too thee n or na ed, and cothed thee r when
saw we thee sc , or n prson, and came unto thee And
the ng sha answer and say unto them. ery I say unto
you. Inasmuch as ye have done t unto one of the east
of these my brethren, ye have done t unto me. Then sha
he say aso unto them on the eft hand, Depart from me,
ye cursed, nto evesastng fre, prepared for the dev and hs
anges: or I was an hungered, and ye gave me no meat:
I was thrsty, and ye gave me no drn : I was a stranger
and ye too me not n: na ed, and ye cothed me not: sc
and n prson, and ye vsted me not. Then sha they aso
answer hm, sayng, ord, when saw we thee an hungered, or
athrst, or a stranger, or na ed, or sc , or n prson, and
dd not mnster unto thee Then sha he answer them,
sayng, ery I say uto you, Inasmuch as ye dd t not to
one of the east of these, ye dd t not to me. And these
sha go away nto everastng punshment: but the rghteous
nto fe eterna .
Ths hunger of the Chrst refers to the hungerng of the
Chrst Wthn for a purer body n whch to functon and
a purer mnd wth whch to thn , and other mproved
facutes, so that s sufferng n the physca body w
not be so great. s beng thrsty refers to hs thrst for
the rased water of fe , whch brngs sprtua umn-
aton and purnes the body. The body s usuay made
a den of theves whch steas away the hgher attrbutes.
Ths Chrst Wthn s a stranger unt we ta e m n
and et m sup wth us. e s na ed or wthout the
sprtua vehces deveoped so that e can functon con-
scousy, and at the same tme, e s wthout power because
we do not cutvate the sprtua fe whch aows m
to show forth ths power. e s sc and n prson
because the prt s wea and through beng confned n
a body or prson whch s mpure.
Those of us who reaze the condton we are n and
who begn to ma e of ourseves ft paces for the Chrst
prt to dwe are those who do a of the nd thngs
whch the Chrst says are done by those who st on the rght
hand . It aso means that those who mnster unto others
are at the same tme mnsterng to the Chrst wthn
those brethren whom they hep.
Those who ve a sensua, matera fe are those who
refuse to assst the Chrst Wthn themseves and others,
who s sc , hungry, thrsty and na ed, because of the
condton of the body and mnd and heart. They are those
who w not be abe to receve the Cosmc Chrst when e
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comes agan because they w not have but any of the
hgher uates by whch they woud be abe to meet m.
t. Pau says that we sha be caught up n the ar to meet
m , and ths process w re ure a much greater state of
sprtua deveopment than we possess at the present tme.
C APT 2 .
And t came to pass, when esus had fnshed a these
sayngs, he sad unto hs dscpes, e now that after two
days s the feast of the passovcr and the on of man s betraved
to be crucfed. Then assembed together the chef prests,
and the scrbes, and the eders of the peope, unto the paace
of the hgh prest, who was caed Caaphas, And consuted
that they mght ta e esus by subtty, and hm, ut
they sad, ot on the feast day, est there be an uproar
among the peope . ,
Ths feast of the passover ceebrates the passng over
of the chdren of Israe or chdren of ght from a con-
dton of sprtua dar ness, symbozed by gypt, to the
greater understandng and umnaton that comes to them
when they go nto the Promsed and , after havng wan-
dered n the desert or gone through a perod of prepara-
ton. ach of us n tme w ceebrate the feast of the
passover wthn ourseves.
The chef prests and the scrbes represent those phases
of the mnd whch woud destroy the prt by bndng
t tghty wth a regon of form. t. Pau tes us that,
The etter eth the sprt . The peope represent the
common conscousness, and the destructve phases of the
mnd are afrad that ths ordnary conscousness w rebe
at ther methods f they do not wor crafty.
ow when esus was n ethany, n the house of mon
the eper. There came unto hm a woman havng an aabaster
bo of very precous ontment, and poured t on hs head,
as he sat at meat. ut when hs dscpes saw t, they had
ndgnaton, sayng, To what purpose s ths waste or
ths ontment mght have been sod for much, and gven to
the poor. When esus understood t, he sad unto them,
Why troube ye the woman for she hath wrought a good
wor upon me. or ye have the poor aways wth you
but me ye have not aways. or n that she hath poured
ths ontment on my body, she dd t for my bura. ery
I say unto you, Wheresoever ths gospe sha be preached
n the whoe word, there sha aso ths, that ths woman
hath done, be tod for a memora of her .
mon, the eper, represents a part of the beng whch
s yet uncean, and the Chrst beng n hs house sgnfes
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that a process of ceansng and sprtuazaton s gong on
It w thC b dy/ Chrst gves us ths story as
symbo of what we ourseves must do. The woman symbo-
zes the repentant and sprtuazed emotona nature the
ontment, the fe orce, and the aabaster bo , the seat of
ths orce Pourng the ontment upon the head of Chrst
s the rasng of ths fe orce to the head through the afd
of the pure emotona nature, whch resuts n umnaton.
The meanng of the ast verse s that ths same process
must eventuay ta e pace wthn a of humanty. The
te orce s symbozed by the precous ontment because
the purfcaton and uphftment of ths orce s a very
sweet and fragrant e perence n an occut sense.
In some of the other Gospes, t s tod of the woman
washng the feet of esus. Ths s a somewhat smar pro-
cess because the fe orce s ao conducted to the feet When
these processes are gone through, three e tra pars of spna
nerves are brought to fe and the person becomes attuned
to the soar month nstead of the unar month. Then many
bus n 3re m tPre f r hm b th sPrtuaIy and
Then one of the tweve, caed udas Iscarot, went unto
the chef prests, And sad unto them, What w ye gve me,
and I w dever hm unto you And they covenanted wth
hm for thrty peces of sver. And from that tme he
sought opportunty to betray hm.
udas Iscarot represents the ower nature, the sensua
phase of( beng, whch s constanty see ng to betray and
crucfy the Chrst Wthn. The prests and scrbes represent
phases of the mnd through whch ths udas can wor , n
order to brng about hs ends. ver represents the Moon
forces, whch we now pay such a part n the uds of the
body and n generaton. It s possbe to go nto deta con-
cernng the physoogca wor ng of ths part of the story,
but t s thought best for the neophyte to medtate upon ths
for hmsef. The more advanced student, of course, under-
stands t thoroughy aready.
ow the frst day of the feast of uneavened bread the
dscpes came to esus, sayng unto hm, Where wt thou
that we prepare for thee to eat the passover And he sad, Go
nto the cty to such a man, and say unto hm, the Master
sath, My tme s at hand I w eep the passover at thy
house wth my dscpes. And the dscpes dd as esus had
apponted them and they made ready the passover. ow
when the even was come, he sat down wth the tweve. And
as they dd eat, he sad, ery I say unto you, that one of
you sha betray me. And they were e ceedng sorrowfu,
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and began every one of them to say unto hm, ord, s t I
And he answered and sad, e that dppeth hs hand wth
me n the dsh, the same sha betray me. The on of man
goeth as t s wrtten of hm: but woe unto that man by
whom the on of man s betrayed t had been good for
that man f he had not been born. Then udas, whch
betrayed hm, answered and sad, Master, s t I e sad
unto hm, Thou hast sad .
The passover represents the passng over or transton
from one state of conscousness to another hgher one. The
man n whose house the passover s to be ept s descrbed
n other Gospes as a man bearng a ptcher of water on hs
shouder. Ths s the symbo of the A uaran Age when a
humanty sha pass over to a more Chrst- e state of
conscousness. Indvduay, t means that each of us must
rase our conscousness to a newer, hgher one before we can
have supper wth the Chrst. Chrst tes us pany that
the supper of the passover ta es pace n the head (an upper
chamber). The A uaran Man wth the baanced urn upon
hs shouder portrays the future man who w have perfect
contro of the Water of fe .
The one who dpped wth the Chrst n the dsh represents
that part of us that attempts to msuse the Wne of fe
whch s n the sacrament cup of the body or the dsh .
In other words, t s the ower nature or the udas Iscarot
wthn each of us, whch see s to use the fe orce n sensua
vng. It s the trator whch betrays us contnuay unt we
have foowed, n our own ves, each step n the fe of
Chrst, unt ths udas has hanged hmsef and has
no more nfuence over us.
And as they were eatng, esus too bread, and bessed
t, and bra e t, and gave t to the dscpes, and sad, Ta e,
eat ths s my body. And he too the cup, and gave than s,
and gave t to them, sayng, Drn ye a of t: or ths s
my bood of the new testament, whch s shed for many
for the remsson of sns. ut I say unto you, I w not
drn henceforth of ths frut of the vne, ( unt that day
when I drn t new wth you n my ather s ngdom .
It s not generay nown that t s because the great Chrst
prt enters nto the aura of our earth each year, that the
gran s fructfed and the seeds germnated and a fe s
renewed. ach morse of food that we ta e nto our bodes
s made possbe by ths yeary sacrfce of the Chrst. In
a sense, we arc parta ng of s body or fe n each part-
ce of food that we eat.
The wne whch fs the sacrament cup s, of course,
the fe orce. It s of the new testament or new prophecy
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snce the comng of Chrst. The new prophecy s concern-
ng ts use. We must drn or absorb a of t and not use
any part of t n sensuaty, f we desre to attan dvne
umnaton. Chrst says that e w not parta e of ths
orce any onger n the physca word as a man, but w
parta e of t coser to ts source, n the ather s house , n
a newer or purer state.
And when they had sung an hymn, they went out nto
the mount of ves. Then sath esus unto them, A ye
sha be ofended because of me ths nght:for t s wrtten, I
w smte the shepherd, and the sheep of the foc sha be
scattered abroad. ut after I am rsen agan, I w go before
you nto Gaee. Peter answered and sad unto hm,
Though a men sha be ofended because of thee, yet w
I never be offended. esus sad unto hm, ery I say unto
thee, That ths nght, before the coc crow, thou shat deny
me thrce. Peter sad unto hm, Though I shoud de wth
thee, yet w I not deny thee. ewse aso sad a the
dscpes .
Many of us go to the mount of ves after we have
sung a hymn . Ths means that after rasng ourseves
nearer to God through devotona servce, our conscousness
ascends to the hgher reams, where P AC prevas. We
thn that when we attan to ths condton and are thred
to the dvne power and ght whch fows through us that
we w never agan stoop to ow thngs and deny the Chrst
Wthn. We soon fnd, however, that we are to pay the
part of Peter many tmes before we fnay attan to our
own crucf on and beraton from the cross of the body.
Then cometh esus wth them unto a pace caed Geth-
semane, and sath unto the dscpes, t ye here, whe I go
and pray yonder. And he too wth hm Peter and the two
sons of ebedee, and began to be sorrowfu and very heavy.
Then sath he unto them, My sou s e ceedng sorrowfu
even unto death: tarry ye here, and watch wth me. And
he went a tte farther, and fe on hs face, and prayed,
sayng, my ather, f t be possbe, et ths cup pass from
me: nevertheess not as I w, but as thou wt. And he
cometh unto the dscpes, and fndeth them aseep, and sath
unto Peter, What, coud ye not watch wth me one hour
Watch and pray, that ye enter not nto temptaton: the
sprt ndeed s wng, but the fesh s wea . e went away
agan the second tme, and prayed, sayng, my ather, f
ths cup may not pass away from me, e cept I drn t, thy
w be done. And he came and found them aseep agan:
for ther eyes were heavy. And he eft them, and went away
121
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agan, and prayed the thrd tme, sayng the same words.
Then cometh he to hs dscpes, and sath unto them, eep
on now, and ta e your rest: behod, the hour s at hand,
and the on of man s betrayed nto the hands of snners.
se, et us be gong: behod, he s at hand that doth
betray me .
Gethsemane means wsdom through sorrow , and each
of us must go through the e perences by whch we attan
wsdom. When we become more advanced than the masses we
must e perence much sorrow caused by the oneness that
comes to us when frends and oved ones fa and forsa e us,
and even our very own facutes betray us.
Chrst endeavors, n the Garden, to ta e s three most
hghy deveoped Dscpes to a greater pane of conscousness.
but t s mpossbe at the tme. The be says that they fe
aseep , whch ndcates that they coud not be awa ened
to the hgher conscousness that the Chrst wshed.
Ths e perence n the Garden of Gethsemane and the
betraya must be ved to be understood, for t s an nner
e perence. The fact that Chrst prayed three tmes shows
us that t s not aways possbe to be abe mmedatey to
ma e our ws subservent to the w of God, but we must
ma e the effort severa tmes. We must aso be content to
stand absoutey aone and wthout hep and aow the God
Wthn to have ts way.
And whe he yet spa e, o, udas, one of the tweve,
came, and wth hm a great muttude wth swords and
staves, from the chef prests and eders of the peope. ow
he that betrayed hm gave them a sgn, sayng, Whomsoever
I sha ss, that same s he: hod hm fast. And forthwth
he came to esus, and sad, a, master and ssed hm. And
esus sad unto hm, rend, wherefore art thou come
Then came they, and ad hands on esus, and too hm.
And, behod, one of them whch were wth esus stretched
out hs hand, and drew hs sword and struc a servant ot
the hgh prest s, and smote off hs ear. Then sad esus
unto hm, Put up agan thy sword nto hs Pace: for a
they that ta e the sword sha persh wth the sword. Thn -
est thou that I cannot now pray to my ather and he sha
presenty gve me more than tweve egons of anges ut
how then sha the scrptures be fufed, that thus t
must be
The esson n these verses s that the ower nature, udas,
aways betrays the Chrst Wthn n a subte manner, symbo-
zed by the ss. The methods of the ower nature are those
whch entce the senses. e endeavors to turn oyer the
power of the body to the matera beng or the muttude .
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We earn n the nstance of the str ng off the servant s
ear that we cannot attan to Intaton or umnaton
through fghtng sn. ghtng t ony gves t more strength.
When we fght a thng, we aso have to descend to ts eve.
Indfference s the ony successfu means wth whch to fght
ev and con uer the anma nature.
Who ves by the sword must de by the sword s a
word famous uotaton. Ths s another ustraton of
the aw of Cause and ffect or the Mosac aw. These
verses warn us not to try to gan sprtuaty through severe,
forced methods, but ony through the ove-Wsdom path
of the Chrst.
In that same hour sad esus to the muttudes, Are ye
come out as aganst a thef wth swords and staves for to
ta e me I sat day wth you teachng n the tempe, and
ye ad no hod on me. ut a ths was done, that the
scrptures of the prophets mght be fufed. Then a the
dscpes forsoo hm and fed. And they that had .ad
hod on esus ed hm away to Caaphas the hgh prest,
where the scrbes and the eders were assembed. ut Peter
foowed hm afar off unto the hgh prest s paace, and
went n, and sat wth the servants, to see the end .
taves and swords both symboze the avenue of the
fe orce, whch s the spna cord. Ths orce may be
used for ether good or ev. It may be conserved and rased
up the spna cord, or t may descend n the opposte
drecton n sensuaty. We w remember that an ange
guarded the gates of the Garden of den wth a famng
sword. Ths sword or staff or spna cord may ether
open the way to the hgher conscousness or t may bar t,
dependng upon the way we use our fe orce.
The feeng of the Dscpes descrbes a common occur-
rence, when the prt s betrayed by the ower nature and
the sprtua facutes no onger ad t.
ow the chef prests, and eders, and a the counc,
sought fase wtness aganst esus, to put hm to death
ut found none: yea, though many fase wtnesses came,
yet found they none. At ast came two fase wtnesses,
And sad , Ths feow sad, I am abe to destroy the tempe
of God, and to bud t n three days. And the hgh prest
arose, and sad unto hm, Answereth thou nothng what
s t whch these wtness aganst thee ut esus hed hs
peace. And the hgh prest answered and sad unto hm,
I ad ure thee by the vng God, that thou te us whether
thou be de Chrst, the on of God. esus sad unto hm,
Thou hast sad: nevertheess I say unto you, ereafter sha
123
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ye see the on of man sttng on the rght hand of power,
and comng n the couds of heaven .
It s possbe that n these verses s hdden the same mean-
ng as that symbozed by the Crucf on of esus between
the two theves. The two theves and the two wtnesses
woud represent, n each case, the head and the heart before
they had become sprtuazed. When the head and the heart
are not sprtuazed, they w aways testfy aganst the
Chrst Wthn because they are not capabe of understand-
ng sprtua thngs and condemn what they do not under-
stand. The chef prest s the purey nteectua mnd whch
can ony understand a regon of form or rtua. e cannot
nor does not understand the Chrst.
Then the hgh prest rent hs cothes, sayng, e hath
spo en basphemy what further need have we of wt-
nesses behod, now ye have heard hs basphemy. What
thn ye They answered and sad, e s guty of death.
Then dd they spt on hs face, and buffeted hm and others
smote hm wth the pams of ther hands. ayng, Prophesy
unto us, thou Chrst, Who s he that smote thee .
These verses are very sgnfcant. The abuses put to the
Chrst descrbe some of the dfferent msuses of the fe
orce. Ths w ony be understood by deeper students.
The wrter does not beeve t good taste to go nto deta
concernng these thngs. e can ony suggest that the student
consder hs own fe and then medtate on these verses for
ther hdden meanng.
ow Peter sat wthout n the paace: and a damse came
unto hm, sayng, Thou aso wast wth esus of Gaee.
ut he dened before them a, sayng, I now not what
thou sayest. And when he was gone out nto the porch,
another mad saw hm, and sad unto them that were there,
Ths feow was aso wth esus of azereth. And agan
he dened wth an oath, I do not now the man. And after
a whe came unto hm they that stood by, and sad to Peter,
urey thou aso art one of them for thy speech betrayeth
thee. Then began he to curse and to swear, sayng, I now
not the man. And mmedatey the coc crew. And Peter
remembered the word of esus, whch sad unto hm, efore
the coc crow, thou shat deny me thrce. And he went out
and wept bttery .
Peter represents ath. s dena of the Chrst s the
osng of our fath when we reach that pont n our sprtua
careers when we must pass the most severe of a tests and
our fath n the Chrst Wthn becomes wea . Intuton
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mght be the frst mad who uestons Peter. Ths ntuton
remnds us that we once possessed ths fath n the Chrst
Wthn. When we reaze we have faed the test, we are
e ceedngy sorrowfu. If we persevere, however, some day
our fath w become strong. Then, even though we sp
bac nto gypt , we w come out each tme wth more
courage and fath unt we fnay con uer.
C APT 27.
When the mornng was come, a the chef prests and
eders of the peope too counse aganst esus to put hm
to death: And when they had bound hm, they ed hm
away, and devered hm to Pontus Pate the governor.
Then udas, whch had betrayed hm, when he saw that
he was condemned, repented hmsef, and brought agan
the thrty peces of sver to the chef prests and eders,
ayng, I have snned n that I have betrayed nnocent bood.
And they sad, What s that to us see thou to that. And
he cast down the peces of sver n the tempe, and departed,
and went and hanged hmsef. And the chef prests too
the sver peces, and sad, It s not awfu for to put them
nto the treasury, because t s the prce of bood. And they
too counse, and bought wth them the potter s fed to
bury strangers n. Wherefore that fed was caed, The
fed of bood unto ths day. Then was fufed that whch
was spo en by eremy the prophet, sayng, And they too
the thrty peces of sver, the prce of hm that was vaued,
whom they of the chdren of Israe dd vaue And gave
them for the potter s fed, as the ord apponted me .
Ths process of the betraya of the Chrst Wthn to the
ower phases of beng s one that we a e perence many
tmes on the occut path, unt we no onger aow ths
drama to be re-enacted wthn ourseves. udas aways
repents after the betraya , snce t becomes evdent that
the game s not worth the cande . The peces of sver,
whch are the prce of the bood , ndcate that ths orce
whch s wasted as a resut of sensuaty ta es the e uvaent
of so much bood from the body. owever, snce t s
an occut rue not to dwe upon ugy thngs but to et the
mnd thn as much as possbe of the good, the true and
the beautfu, we w touch but ghty upon ths part of
the story.
The potter s fed aso emphaszes the msuse of the fe
orce ( snce t s the bura pace of un nown and un-
wanted ones.) The sver or Moon force buys ths fed
when the fe orce s used sensuay and not for the pur-
pose of generatng physca bodes.
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And esus stood before the governor: and the governor
as ed hm, sayng, Art thou the ng of the ews and esus
sad unto hm, Thou sayest. And when he was accused of
the chef prests and eders, he answered nothng. Then
sad Pate unto hm, earest thou not how many thngs
they wtness aganst thee And he answered hm to never a
word nsomuch that the governor marveed greaty .
The governor represents matera power or the matera
mnd, whch does not spea the same anguage as the Chrst
prt. The Chrst Wthn never answers to these ower
parts of the beng. It s ony when we sprtuaze ourseves
that we can hear the soft voce of the Chrst Wthn. Ths
Chrst does not defend tsef or argue wth the matera
nature, as represented by the varous offcas n the verses
above.
ow at that feast the governor was wont to reease unto
the peope a prsoner, whom they woud. And they had
then a notabe prsoner, caed arabbas. Therefore when
they were gathered together, Pate sad unto them, Whom
w ye that I reease unto you arabbas, or esus whch
s caed Chrst or he new that for envy they had dever-
ed hm. When he was set down on the udgment seat, hs
wfe sent unto hm, sayng, ave thou nothng to do wth
that ust man: for I have suffered many thngs ths day n
a dream because of hm. ut the chef prests and eders
persuaded the muttude that they shoud as arabbas, and
destroy esus. The governor answered and sad unto them,
Whether of the twan w ye that I reease unto you They
sad, arabbas. Pate sath unto them., What sha I do
then wth esus whch s caed Chrst They a say unto
hm, et hm be crucfed. And the governor sad, Why,
what ev hath he done ut they cred out the more, sayng,
et hm be crucfed. When Pate saw that he coud preva
nothng, but that rather a tumut was made, he too water,
and washed hs hands before the muttude, sayng, I am
nnocent of the bood of ths ust person: see ye to t. Then
answered a the peope, and sad, s bood be on us, and on
our chdren. Then reeased he arabbas unto them: and
when he had scourged esus, he devered hm to be
crucfed .
Ths feast at whch t was the custom that the governor
reease a prsoner symbozes that tme wthn ourseves
when the mnd (Pate) must decde between the camorous
senses and the hgher sef. In ths case, the decson s beng
made aong what mght be caed norma nes. That s,
the senses have ther way. The mnd reay wshes to choose
the hgher fe, but the physca senses are too strong and the
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mnd s not abe to enforce ts w aganst the camorng of
the ower desres. Pate s wfe symbozes Intuton. he
fees that the Chrst Wthn must not be harmed and she
warns the reasonng mnd (Pate) concernng ths. The
chef prests and the eders (purey mentay-regous phases
of beng) cannot understand the Chrst Wthn and wsh t
destroyed. ere s much room for medtaton. orm regon
aways destroys sprtuaty.
When the reasonng mnd sees that t cannot contend
wth the common conscousness (the muttude), t s forced
to yed to ts wshes, even though t reazes t s wrong
n dong so. ave not many of us gone throught the same
e perence, when our physca desres have caused us to yed
to somethng whch we new n our mnds to be wrong
The meanng of the ne, s bood be on us and on
our chdren , s that when we msuse the sprtua force, or
sp the bood of the Chrst Wthn, we must pay for
t n mpared menta and physca we-beng unt we have
competey overcome the effects. Ths may ta e many
ves and many, many generatons.
Then the soders of the governor too esus nto the
common ha, and gathered unto hm the whoe band of
soders. And they strpped hm, and put on hm a scaret
robe. And when they had patted a crown of thorns, they
put t upon hs head, and a reed n hs rght hand: and
they bowed the nee before hm, and moc ed hm, sayng,
a, ng of the ews And they spt upon hm, and too
the reed, and smote hm on the head. And after that they
had moc ed hm, they too the robe off hm, and put hs
own rament on hm, and ed hm away to crucfy hm .
Ths aso descrbes the ower use of the fe orce, whch
as mentoned before, the wrter w not e pan n deta.
et hm who has eyes to see and a heart capabe of under-
standng medtate upon these verses carefuy. uffce to say
that each character n the story symbozes some facuty
or phase of beng or part of the body whch enters nto the
generatve act.
It shoud be emphaszed, however, that the tme whch
eapses between the varous abuses put to the Chrst and the
tme of the Crucf on s of somewhat dfferent duraton,
dependng upon what nterpretaton of the story s used.
y dfferent nterpretatons we mean the tera, the physo-
ogca, or the Cosmc, etc.
And as they came out, they found a man of Cyrene,
mon by name: hm they compeed to bear hs cross .
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mon was sad to be a dar man and symbozes the same
fe orce whch was prevousy used by the neophyte n
sensuaty. After the degradaton and sufferng ncdent to
the abuse of the Chrst orce (whch story we have ust
fnshed), the neophyte then turns the fe orce upward
constructvey, and t asssts the Chrst to carry the cross .
And when they were come unto a pace caed Gogotha,
that s to say, a pace of a s u, They gave hm vnegar to
drn mnged wth ga: and when he had tasted thereof,
he woud not grn . And they crucfed hm, and parted
hs garments, castng ots: that t mght be fufed whch
was spo en by the prophet, They parted my garments
among them, and upon my vesture dd they cast ots. And
sttng down they watched hm there: And set up over hs
head hs accusaton wrtten, T I I U T I G
T W .
The pace of the s u , Gogotha, s the pareta- occ-
pta suture n the head from whch the prt eaves the
body at nght durng seep and aso at death, As an Intate,
the go aso eaves the body conscousy at ths pont n the
head. The btter drn whch Chrst refused to drn may
symboze the fact that when the person has attaned to the
conscousness necessary for ths hgh step, there can be no
btterness n hs heart. uch a person stands ready to forgve
and send out ony ove to those who woud persecute and
crucfy hm.
The castng of ots for Chrst s garments may ndcate
the separaton of the vehces whch s necessary when the
neophyte s ready for Intaton. We are taught that the
separaton of the desre body too pace ages ago, but the
separaton of the vta body s one of the steps n Intaton.
Ths castng of ots may mean that the ower ethers of the
vta body are segregated for use by the purey physca nature,
whe the hgher ethers or parts of the garment are used by
the sprtua sef. or e ampe, the chemca and the fe ethers
of the vta body are used for assmaton, e creton and
propagaton, whch are phases of matera fe. The ght and
refectng ethers are used for sense percepton, bood heat and
memory whch are hgher actvtes of the prt.
The peope sttng down to watch Chrst upon the
cross ndcates that the ordnary conscousness (peope) can
ta e no further part n the process of eavng the body. Ths
has to be eft to the prt. The two theves crucfed wth
Chrst are the unsprtuazed heart and the unsprtuazed
mnd. They are compared to theves because they stea
from the sprtua conscousness unt they have become
purfed through sufferng.
We are tod that n reaty there were more than two
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peope crucfed at the same tme as Chrst. Ths appears
to be one of the nstances n whch the actua happenng s
sghty changed by the wrters of the be n order to brng
out more forcby a hdden truth. ote carefuy that t.
Matthew does not deny that there were more crucfed at ths
tme. e merey mentons the two theves, whch does not
detract from the actua happenng.
And they that passed by reved hm, waggng ther
heads, And sayng, Thou that destroyest the tempe, and
budest t n three days, save thysef. If thou be the on
of God, come down from the cross. ewse aso the chef
prests moc ng hm, wth the scrbes and eders, sad, e
saved others hmsef he cannot save. If he be the ng of
Israe, et hm now come down from the cross, and we w
beeve hm. e trusted n God et hm dever hm now,
f he w have hm: for he sad, I am the on of God. The
theves aso, whch were crucfed wth hm, cast the same
n hs teeth .
We must a, as asprants toward beraton from the
cross of the body, e pect to be reved and msunderstood.
We must aso e pect the unsprtuazed attrbutes of our
own bodes to cry out aganst the actvty of the Chrst
wor ng n us. We w be taunted n an effort to tempt
us to demonstrate our sprtua power and to prove sprtua
truths. We w be as ed to gve a sgn or to msuse sprt-
ua power merey to satsfy the curosty of those who are
undeveoped sprtuay. The ower trats wthn us w
tempt us to use sprtua power for matera ends. e saved
others hmsef he cannot save (or w not save) s the
ma m of the Intate, who w not use hs dvne power for
sef, but ony for others.
ow from the s th hour there was dar ness over a
the and unto the nnth hour. And about the nnth hour
esus cred wth a oud voce, sayng, , , ama sabach-
than that s to say, My God, my God, why hast thou
forsa en me ome of them that stood there, when they
beard that sad, Ths man caeth for as. And straght-
way one of them ran, and too a sponge, and fed t wth
vnegar, and put t on a reed, and gave hm to drn . The
rest sad, et be, et us see whether as w come to save
hm. esus, when he had cred agan wth a oud voce, yed-
ed up the ghost. And, behod, the ve of the tempe was
rent n twan from the top to the bottom and the earth
dd ua e, and the roc s rent And the graves were opened
and many bodes of the sants whch sept arose. And came
out of the graves after hs resurrecton, and went nto the
hoy cty, and appeared unto many. ow when the centur-
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on, and they that were wth hm, watchng esus, saw
the earth ua e, and those thngs that were done, they feared
greaty, sayng, Truy ths was the on of God .
teray, we are taught that the so-caed dar ness
was a tme of such bndng ght that the peope coud not
see. sotercay, ths dar ness refers to the tme when
we are preparng to berate ourseves from the cross of
the body and are n dar ness or doubt concernng the
successfu outcome. We are both fearfu and somewhat
uncertan.
We are aso taught that Chrst dd not actuay say, My
God, my God, Why hast thou forsa en me , but that n
reaty e sad, My ather, for ths cause was I brought nto
the word . Ths fact s not reay mportant n that t does
not effect the esoterc nterpretaton of our story, whch s
perhaps the man consderaton of the wrter of t. Matthew.
e merey wshes the occut student to now through what
e perences one must pass on the sprtua path.
Gvng Chrst the reed contanng the sponge fed wth
vnegar represents a btterness whch the neophyte must
not accept or drn after he has attaned umnaton.
The ve of the tempe s that ve or body whch pre-
vents us from ganng access to the hgher panes unt t
s rent . Ths rendng of the ve represents a dvson
of ths vehce or body whch s necessary before Intaton
s open to a. The earth ua e s the arrng sensaton
or movement e perenced by the person eavng hs body
when the sprtua vortces begn to spn pror to beraton
from the body.
The graves symboze materaty. Ther openng n-
dcates a reease to the ndvdua from the dar ness and
ac of understandng of the matera vewpont. The
sants whch were aseep n the graves represent the hgher
phases of the Intate s own nature whch have been aseep
and whch now are awa ened through ths beraton process.
They come out of ther graves or become actve n those
regons of the body n whch they were formery dormant.
They appear to many, whch means that many peope
are now abe to see and fee ther nfuence n and upon the
one who has attaned. The person hmsef aso fees ther
effect powerfuy. The hoy cty s a hgh state of con-
scousness nto whch these sprtua phases of the beng go
when they are awa ened. ven the matera mnd (the
centuron) s forced to ac nowedge the dvnty of the Chrst
after the startng demonstraton at the Crucf on.
And many women were there behodng afar off, whch
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foowed esus from Gaee, mnsterng unto hm: Among
whch was Mary Magdaene, and Mary the mother of ames
and oses, and the mother of ebedee s chdren .
The women who foow Chrst represent the femnne or
emotona force whch eaves the ower part of the body and
ascends to the pace of the s u . It s sad that Mary
Magdaene was once a faen woman. sotercay, she woud
represent the emotona force, once used n the ower way,
but now rased n regeneraton.
When the even was come, there came a rch man of
Armathaza, named oseph, who aso hmsef was esus s
dscpe: e went to Pate, and begged the body of esus,
Then Pate commanded the body to be devered. And
when oseph had ta en the body, he wrapped t n a cean
nen coth. And ad t n hs own new tomb, whch he had
hewn out n the roc : and he roed a great stone to the door
of the sepuchre, and departed. And there was Mary Mag-
daene, and the other Mary, sttng over aganst the sepuchre.
ow the ne t day, that foowed the day of pre araton, the
chef prests and Pharsees came together unto Pate, ayng,
r, we remember that that decever sad, whe he was yet
ave, After three days I w rse agan. Command therefore
that the sepuchre be made sure unt the thrd day, est hs
dscpes come by nght, and stea hm away, and say unto
the peope, e s rsen from the dead: so the ast error sha
be worse than the frst. Pate sad unto them, e have a
watch: go your way, and ma e t as sure as ye can. o they
went, and made the sepuchre sure, seang the stone, and
settng a watch .
venng sgnfes the atter part of fe, and wth the
ma orty of humanty attanment does not usuay come
unt the fe s amost fnshed. The rch man, n ths nstance,
symbozes one who s rch n sprtua attanment. Ta ng
the body of Chrst away from the authorty of Pate symbo-
zes the reeasng of the sprtua nature from the domnance
of the matera mnd. The wrappng of the body n a cean
nen coth ndcates the great purty or sprtuazaton that
had come to the physca beng.
The new tomb whch s hewn out of the roc represents
the pnea gand, the sprtuazaton of whch s part of the
process of budng the Phosopher s tone The Chrst
orce sets ths gand nto vbraton through ts contact. We
beeve that the rong of the stone to the door of the sep-
uchre has the same meanng as seang the servants of God
n ther foreheads , as reated n eveaton .
The two Marys represent the hgher and the ower em-
otona or femnne force, both used now constructvey.
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ormery one was used n the ower way. ach neophyte
has to rase both Mary s to the pace of the s u . The
settng of the watch ndcates that the mnd paces a menta
guard before tsef to eep t from acceptng the Chrst
teachngs. Ths guard whch t sets up s pred udce, pre-
conceved opnons and prde of nteect. There are other
nterpretatons on other panes of conscousness concernng
ths part of the story.
C APT 2 .
In the end of the sabbath, as t began to dawn toward
the frst day of the wee , came Mary Magdaene and the
other Mary to see the sepuchre. And behod, there was a
great earth ua e: for the ange of the ord descended from
heaven, and came and roed bac the stone from the door,
and sat upon t. s countenance was e ghtnng, and hs
rament was whte as snow: And for fear of hm the eepers
dd sha e, and became as dead men. And the ange answered
and sad unto the women, ear not ye: for I now that ye
see esus, whch was crucfed. e s not here: for he s
rsen,as he sad. Come, see the pace where the ord ay.
And go uc y, and te hs dscpes that he s rsen from
the dead. and, behod, he goeth before you nto Gaee
there sha ye see hm: o, I have tod you. And they depart-
ed uc y from the sepuchre wth fear and great oy and
dd run to brng hs dscpes word. And as they went to te
hs dscpes, behod, esus met them, sayng, A ha. And
they came and hed hm by the feet, and worshpped hm.
Then sad esus unto them, e not afrad: go te my breth-
ren that they go nto Gaee, and there sha they see me .
The comng of the two Marys to the sepuchre represents
the rasng of the fe orce to the pnea gand. The ange
who roed away the stone may symboze that ths gand
had become actve through dvne power. The three days
that Chrst ay n the tomb represent appro matey the tme
re ured to sprtuaze the body through the conservaton
of the sprtua mpuses whch are sad to be born each
unar month. A day corresponds to a year n ths nstance.
The countenance of the ange beng e ghtnng may
descrbe the beauty of the awa ened sprtua centers n the
head. s rament e snow descrbes the pure vehces
of the Intate. As a resut of these thngs happenng wthn
the neophyte, the matera phases of beng reverence God
and the mnd s no onger proud and harsh n ts regon.
The command that the Dscpes go nto Gatee, and the
Chrst woud meet them there descrbes the traveng or
spreadng of the prt throughout the entre body. The
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number of Dscpes (tweve) symbozes the fact that ths
Chrst orce sprtuazes the seven centers of the desre body
and the fve centers of the vta body, whch number tweve
The fact that Chrst had rsen ndcates, of course, the
neophyte rasng ths orce. It aso ndcates that the neo-
phyte has now become an Intate, enters and eaves hs body
at w, and has rased hs conscousness.
ow when they were gong, behod, some of the watch
came nto the cty, and shewed unto the chef prests a the
thngs that were done. And when they were assembed wth
the eders, and had ta en counse, they gave arge money
unto the soders, ayng, ay ye, s dscpes came by nght,
and stoe hm away whe we sept. And f ths come to the
governor s ears, we w persuade hm and secure you. o
they too the money, and dd as they were taught: and ths
sayng s commony reported among the ews unt ths day .
As we have sad many tmes, the chef prests and eders
represent phases of the mnd. These verses show how dff-
cut t s for the cod mnd to accept the thngs of the prt.
The be tes us that the magnaton s ev from the day
of our brth. It s the wrter s beef that the menta phases
of beng are the ast and most dffcut to be converted. We
are taught that n the atter days some of humanty w
be fran y ev, regardess of many wonders whch w be
performed (as they were performed n our present story).
These openy ev peope w attempt to deceve themseves
and others unt the fna day, ust as the characters above
have done.
Then the eeven dscpes went away nto Gaee, nto
a mountan where esus had apponted them. And when
they saw hm, they worshpped hm: but some doubted.
And esus came and spa e unto them, sayng, A power
s gven unto me n heaven and earth. Go ye therefore, and
teach a natons, baptzng them n the name of the ather,
and of the on, and of the oy Ghost: Teachng them to
observe a thngs whatsoever I have commanded you: and
o, I am wth you away, even unto the end of the word.
Amen.
The mountan, as usua, symbozes a ofty pane of con-
scousness, upon whch the Dscpes met the Chrst. ome
of them naturay doubted that t was the Chrst, snce the
meetng too pace on ths hgh sprtua pane and ther
ac of famarty wth condtons there woud cause a
doubt. The newy-made Intate has a hard tme unt he
gets hs bearngs on these sprtua panes.
The Dscpes are commanded to baptze n the name of
the ather, the on and the oy Ghost. Ths may mean
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that they must draw down the power of the Trune God
to be used n the purfcaton process and the attanment of
the power and sprtua umnaton whch ths baptzng
brngs to the ndvdua. The ast words of the Chrst gven
n t. Matthew are that we must enghten others as we as
to manfest n ourseves the sprtuaty of the three-fod
God, so that a may become pure and Chrst- e, and n
tme perform the same marveous wor s that e msef
dd. e tes us that n tme we sha a become so pure and
hoy that we w be abe to do even greater wor s than e
dd. ut remember, dear reader, that when we have reached
such a pont, the Chrst msef w be dong st greater
thngs, snce evouton does not stand st. When an nd-
vdua ceases to evove, he crystazes. Ths s contrary to
sprtua evouton, whch decrees that we must a go
WA D A D UPWA D .
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The Gospe Accordng to
T. MA
It s not the purpose of the wrter to dupcate. or that
reason, ony those parts of t. Mar , t. u e and t. ohn
whch brng out some new vewpont that s not brought out
ceary n t. Matthew, or some story not prevousy tod,
w be used. The wrter does not attempt to gve a of the
esoterc meanngs ether n t. Matthew or the other
Gospes, and for a defnte reason. There are passages n
whch the physoogca nterpretaton woud not aways be
propery receved. Aso, t s not the purpose of the os-
crucan Phosophy to dwe upon certan phases of fe n
deta. In other paces the esoterc meanngs are of such a
nature that t woud be dangerous for the casua reader to
attempt to appy methods of deveopment gven. or those
who wsh a of the nformaton possbe, we suggest a
carefu study of a of the wor s of the great Intate, Ma
ende.
There s tte n t. Mar that s not found n t.
Matthew. evertheess, certan ponts are brought out not
prevousy e paned.
The frst story whch brngs addtona nformaton s
the openng of the bnd man s eyes by Chrst. In t. Mar
t s sad that when the man s eyes were opened, he remar ed
that he saw men wa ng as trees. A moment ater the man s
sght s perfecty restored. As we have stated before, n the
be bndness means sprtua bndness. When ths
man s eyes are opened, t s symboc of the fact that he
becomes sprtuay awa ened. There w be a tme n the
near future when we start becomng sprtua that we w
aso see men wa ng as trees . Ths means that great
changes w be made n humanty. At the present tme man
s the very opposte of the tree. e nhaes o ygen and e -
haes carbon do de. The tree nhaes carbon do de and
e haes o ygen. We fnd the generatve part of the pant or
tree rased toward the un n beauty and gadness. We fnd
the generatve parts of Man hed toward the earth n shame
because of the msuse of the generatve force. We fnd purty
n the pant ngdom and mpurty n the human ngdom.
When Man s eyes become opened through contact wth the
Chrst, he w cease hs snnng and w wa n purty
even as the trees and the pant ngdom. Then he sha
ndeed see wth the pure eye of the prt as t was ntend-
ed that he shoud.
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Another new story brought out n t. Mar s the story
of the wdow and the two mtes whch she threw nto the
treasury. A wdow represents the heart when t s not
wedded to the matera word. ether s t wedded to
the sefsh, sef-see ng mnd. Therefore, when the pure heart
gves, t s e the offerng of Abe, whch s acceptabe to
God, snce t gves of tsef wth ts matera offerng. The
heart gves wth ove, whch s a product of the heart.
Medtate upon ths f you are ncned to be cody nteect-
ua. et us remember that a of these stores must ta e pace
wthn ourseves. ur hearts must become wdows and
ose the wedded to the thngs of the earth atttude, and
then ts gfts, whch may seem as sma as the two mtes of
the wdow to the nteectuast, may be very arge n the
eyes of dvnty, whch see the ove that goes wth the gft.
God s not n need of money, snce the catte on a thousand
hs are s, and the hs aso. We beeve that the sprtua
herarches who wor for God and try to hep us want ony
our ove and our purty.
t. Mar aso brngs out a tte more ceary the descrp-
ton of the man n whose house Chrst s to spend the
Passover. The Dscpes are tod to foow a man bearng a
ptcher of water on hs shouder and that he w conduct
them to an upper chamber where a feast w be prepared.
The man bearng the ptcher of water on hs shouder sym-
bozes the man of the ew Age who w have perfect
contro over the Water of fe (the fe orce). We must
foow the dea as represented by ths man, and when we do
he w conduct us to the upper chamber (the head)
where ths rased orce w open our conscousness to the
heaven words and gve us the sprtua feast whch s
prepared for those who w foow the deas of the A uaran
Age.
The story of the young man who fed when the muttude
came to ta e Chrst s nterpreted n ths manner: It w be
remembered that when they ad hands on hm (the young
man) he fed and eft hs garment wth the muttude. The
young man represents Innocence. Ths nnocence was man-
taned unt he became a part of the destructve muttude.
Then, they, through contact wth hm, too away hs gar-
ment or caused hs downfa. We suggest the readng of
png s If n ths connecton. We thn the ne, If
you can wa wth crowds and eep your vrtue , appes
here. et us each medtate upon ths story and strve to
mantan our pose as much n the crowds and the mar et-
pace as n the desert or secuded pace where we are not
tempted and contamnated by the crowd .
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We are ndebted to t. Mar for gvng us the proper
defnton of a Chrstan. The term, Chrstan , s so greaty
msunderstood that n the past, and some tmes even now,
when a mnster or an evangest woud as those n the
congregaton who were Chrstans to rase ther hands, every-
one woud do so. Ther ntentons were good. We a want
to be Chrstans, but t re ures wor as we as fath to ma e
one a Chrstan accordng to t. Mar . e says that the
foowng sgns sha foow those who beeve n Chrst
and are therefore Chrstans: They sha cast out devs
they sha spea wth new tongues they sha ta e up ser-
pents, and f they drn any deady thng, t sha not hurt
them they sha ay hands on the sc and they sha recover.
I wonder how many of us can uafy as Chrstans accordng
to ths rea defnton of the word. It mght be nterestng to
now why a true Chrstan can do these thngs. A very good
e panaton s gven on Page 20 of eveaton, sotercay
Interpreted by the wrter.
In the descrpton of the temptaton of Chrst n the
wderness, t. Mar says that e was wth wd beasts .
t. Matthew uses the word dev n ths connecton. Wd
beasts , of course, descrbes the anma nature wthn each of
us before t has been subdued. Ths s the e perence of each
neophyte who must con uer and subdue the wd beasts
of hs beng n the wderness or durng the perod of
preparaton. oth wderness and desert have the same
symboca meanng. They sgnfy a tme of sprtua prep-
araton, snce both paces are devod of the weghts of
cvzaton whch hod us to ths earth. The neophyte does
not teray have to go to a desert to prepare hmsef. e
w become stronger f he can contnue to ve n the word
and yet not be a part of t. It s much easer to con uer the
sefsh phases of fe n secuson than t s n the pace where
there are many temptatons.
t. Mar gves us the story of the sc man who was not
abe to contact Chrst unt the tes of the roof had been
bro en up and he had been et down through the top of the
house. Many of us are not abe to contact Chrst unt we
have bro en up the crystazed condton of our mnds our
preconceved opnons and od deas. When the tes have
been bro en up n our mnds, then the sc man wthn
each of us can contact the Chrst through the sprtua en-
ghtenment of the mnd. ome peope are abe to contact the
Chrst through the heart and some through the mnd, as
brought out n varous ncdents n the story of s fe. The
be emphaszes the fact that there are two types of peope,
the occut and the mystc.
137
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Another ncdent n t. Mar s that n whch the Dscpes
are tod to brng the cot upon whch Chrst s to rde nto
erusaem. It s ted n a pace by the door wthout where
two ways meet . Ths cot s agan the ower anma
force by whch power the Chrst ascends to the hgher
conscousness or the erusaem . The fact that the cot s
ted , n one sense, sgnfes that ths power has never been
used as t s now to be. That t s ted wthout the door
shows, that t has not yet entered nto the spna cana. Ths
orce may be used ether for regeneraton or degeneraton,
and thus t stands at the crossways or where two ways
meet . It may ether be rased upward for umnaton or
downward n sensuaty. Ths fact s we e pressed symbo-
cay when t s sad that the cot s ted n a pace where
two ways meet . Thus we see that t. Mar goes more nto
deta concernng some of the ncdents n the fe of Chrst.
e aso eaves out much n other paces whch are brought
out n t. Matthew. We fnd descrptons of addtona vst-
atons of Chrst after the esurrecton wr ch are not found
n t. Matthew. or a scentfc e panaton of the appearance
of the Master, gong through cosed doors, etc., read the
Cosmo Concepton .
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The Gospe Accordng to
T. U
ur frst new story n ths Gospe s that of acharas,
the prest, and zabeth, hs wfe. Ths s a story that must
be enacted wthn each of us before the story of the unon
of oseph and Mary can ta e pace wthn. The reason s
that ohn, the chd of acharas and zabeth, represents
menta enghtenment. Ths menta brth must naturay
ta e pace wthn (especay f we are of the occut type)
before the sprtuazaton of the heart or emotona nature,
represented by Chrst. The mnd must be made actve frst
and then prepare the way for the sprtuazaton of the
heart. The heart, however, w eventuay become a power
greater than the mnd.
acharas became dumb before hs chd was born. We
are a dumb n a sprtua sense before the brth of the
enghtened mnd. acharas and hs wfe were od peope,
whch bears out the fact that t s usuay not unt the foes
of youth are passed that we earn rea wsdom and
understandng.
It was the duty of acharas to burn ncense n the tempe.
Ths sgnfes that we must contnuay send up the pure,
sweet ncense of sanctfcaton n the body (the tempe )
before the brth of the ohn wthn can be accompshed.
In other words, we must purfy ourseves or burn ncense
n the tempe of the ord n preparaton for the sprtua
enghtenment of the mnd.
In t. u e we are tod pany and undenaby that ohn
was the rencarnated as, who had returned to earth to try
to nfuence the dsobedent chdren of Israe to accept God.
The fact that an ange appeared to acharas and tod hm
about the comng brth of ohn ndcates that we w
estabsh contact wth the sprtua words and receve many
messages before our mnds fnay become purfed. et the
wrter urge the reader to ma e these contacts under a Western
system or a postve schoo. We are Westerners and the
Western Wsdom Teachngs are best suted for our deveop-
ment. Ths heps us to be masters of ourseves on the nner
panes, whch s not aways possbe when a Westerner
attempts to deveop through an astern schoo.
The ange who gave ths message to acharas was Gabre.
It s ogca that he shoud be the messenger because he s
the ambassador of the angec fe wave to our earth. The
anges nhabt the Moon and have charge of generaton.
139
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Gabre and hs anges aways forte a physca brth, snce
t s ther wor to assst us to brng gos to brth n
ths word.
ater Gabre aso appears to Mary and tes her of the
comng brth of esus. Ths agan emphaszes the fact that
the enghtened mnd must be born frst before the purfcaton
of the heart ta es pace, symbozed by the brth of esus.
Mary was a vrgn, and the esus wthn can ony be born
to the pure or vrgn heart. Certany t cannot be born to a
heart that s fu of matera and sensua desres.
Gabre tes Mary that the oy Ghost w overshadow
her. Ths s teray true. The oy Ghpst or ehovah has
charge of generaton and the physca brth of gos. ow-
ever, ths does not mean that the Intate husband, oseph,
a man capabe of hepng to produce a chd wthout the
passon ncdent to generaton, dd not unte wth the rgn
Mary to brng to brth the Intate, esus. esus was ater
to furnsh the physca body through whch the great Chrst
prt functoned whe on earth.
Wth the brth of ohn, the mouth of acharas was
opened and he was abe to spea . Unt ths ta es pace wth-
n each of us we may say words but they are not fu of
wsdom. ur mnds have to become purfed or the od con-
scousness ( acharas) unted wth the heart ( zabeth),
whch gves brth to the new conscousness. When ths
ta es pace, our words w begn to have rea wsdom. The
chd, ohn, was n the desert (pace of preparaton) unt
hs presentaton n Israe. Ths symbozes that even after the
mnd becomes sprtuazed t must go through a perod of
preparaton before t reaches ts utmate strength.
e t the story of the brth of esus s tod, whch s pract-
cay the same as n the other Gospes. The ourney of the
shepherds ( eepers of purty) from the varous feds (parts
of the body) to the manger or brthpace of esus represents
the foowng of the tar wthn. A occut students at a
certan pont n ther wor earn to foow the star . e
earns to berate hmsef from hs cramped poston n the
physca body, whch, n one sense, consttutes a brth to
the sprtua panes.
very mae that openeth the womb sha be caed hoy
to the ord . Mae here symbozes a product of the mnd or
a thought, whch s represented as beng mascune because
the mnd from whch t comes s mascune n ts nature.
Ths sentence means that every thought born to us (whch
opens the womb ) shoud be hoy or sacred to God, for
under Cosmc aw we must account for every de word and
for every thought.
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There s a story of a ust man named meon, who s tod
by the oy Ghost that he sha not de unt he hods the
Chrst chd n hs arms. The ust man, meon, represents
each of us when we become ust and pure. We sha be tod
or become aware through the oy Ghost phas of the God
Wthn, of the comng brth of the Chrst Wthn ong
before t ta es pace. The sprtuazaton of the oy Ghost
prncpe wthn us naturay precedes the brth of the ne t
hgher prncpe, the Chrst Wthn. meon t s Mary that
esus s to save Israe. Israe means ght and the above
s symoc of the fact that after the Chrst Wthn s born
e w sprtuaze or save the hgher facutes of the
beng (represented by Israe) from beng destroyed by the
anma nature.
meon tes Mary that her heart w be perced aso. Ths
means that the heart or emotona nature of each of us must
suffer before the path of the Chrst Chd wthn fnay
eads to Gogotha and we are freed from the body to
trave the hgher words n the servce of humanty.
The story of the Chrst Chd n the tempe s one that
has not been tod before. Ths ncdent n whch the Chrst
teaches the earned men n the tempe tes us that we must
a rase the Chrst Wthn so that he becomes strong enough
to ma e s nfuence fet n the tempe or the body. The
fve teachers represent the fve physca senses. When we
have rased ths Chrst Chd wthn us, we sha ntut-
vey and sprtuay receve sermons whch are far above
the teachngs that we have formery receved through the
fve senses. These fve senses were, unt the comng of Chrst,
.the teachers n the tempe , but when they hear the words
of the Chrst Chd , they are amazed. s teachngs are
much deeper than can be comprehended through the senses.
They of themseves are not abe to understand the teachngs
of the newy-awa ened Chrst Wsdom.
ohn was responsbe for teachng the peope that they
must no onger thn they are a chosen peope merey because
of Abraham or other of ther ancestors who were cose to
God. e tes them that t s the wor of the ndvdua whch
brngs savaton to a person, regardess of who hs or her
ancestors were.
The ne t pece of nformaton that we do not fnd n
t. Matthew or t. Mar e acty as gven n t. u e s the
geneoogy whch s supposed to have been the nea descent
of esus. The nterpretaton of these names may seem to the
reader rather as though we were stranng a pont to ma e
a story out of them. Ths s because, n the mdst of the story,
the be wrter n ects names not necessary to the man
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story, but for the purpose of gvng gory and prase to God.
It s as though a mnster n the mdst of hs sermon fre uenty
nterrupts the trend of hs sermon to gve prase and gory
to God. Another confusng thng s that n paces the names
are so arranged that they must be read bac wards, or from
effect to cause, nstead of from cause to effect, (or rather
that the meanng of the names must be read bac wards).
Ths s probaby to gve a hnt concernng our own fe
Cyce where, on a certan pane, our own fe story s unroed
bac wards or from effect to cause.
esus ( God s savaton ) s produced n us through, or
s the son of oseph ( a buddng rod ), who s the son of
e ( my God ). Thus, we are tod that God (both wthn
and wthout) brngs savaton to us through regeneraton,
whch causes the fe orce to ascend the spna cord. Ths
causes t to bud and brng the enghtenment and wsdom
ncdent to ths process of sprtuazaton.
(The above geneoogy begns at the twenty-thrd verse
of the thrd chapter of t. u e).
e comes from (s the son of) Matthat ( a gft )
whch s produced by (or s the son of) ev ( oned ),
Thus, we are tod that ths sprtua gft ony comes from
onng ourseves to, or usng the gft of, the power that
s of, and comes from, God.
ere the wrter dgresses for a moment n order to e press
hs than funess to God for the prvege of regeneraton.
Ths s e pressed by four names, Mech, anna, oseph and
Mattathas. We beeve the wrter wshes to te us that
ehovah s my ng (Mech) and ehovah has been
gracous ( anna) n the matter of the buddng rod 1
( oseph) whch s a great gft (Mattathas) to man nd.
Thus we stop and prase God wth the wrter for the oppor-
tunty or gft gven us to rase the fe orce up the rod
of the spna cord n regeneraton, causng the atent pnea
gand and ptutary body to bud nto actvty and fower
nto sprtua enghtenment and umnaton.
Agan the geneoogy seems to resove tsef nto an nserted
story that ths tme ta es eght names. We start wth Amos
( bearer of a burden ) and we fnd ourseves ndeed bearng
many burdens unt we earn to throw off the many weghts
that hod us to the matera word. Amos s the son of aum
( comforter ), and we now the ather w comfort
us and hep us to rase ourseves from the sorrow caused by
our sns. The ne t name s s ( God has reserved ), who
comes from agge ( brghtness ), who s the son of Maath
( sma ), who comes from Mattathas( gft ), who comes
from eme ( name , fame , etc.), whch comes from
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oseph ( the frutfu vne or the buddng rod ). Thus
ths story tes us, n these eght names, that athough we w
have burdens , we w be comforted through a sma ,
brght gft that God has reserved for us, when
we cause the vne to become frutfu or the rod to
bud and ths w brng us a name or fame (hgh
vbraton). A name s a vbraton, and the fact that ths
name s one of fame sgnfes a hgh sprtua vbraton.
Thus we are tod that when we cause the vne of the spna
cord to become frutfu through regeneraton, t w cause
the sma, brght pnea gand to become actve, whch w
brng us as a gft from God the sprtua ght that w
comfort and reeve us from our sprtua burdens. Ths
w cause us to have the name and reputaton of a sant or
a true foower of God.
It appears n the ne t story that the wrter of the oo of
t. u e wshes to drve home a esson through repetton. The
story s tod n tweve names. They are, uda ( prased ),
oanna ( God s good ), hesa ( cheftan ), orobabe
( begotten n abyon ), aathe ( I as God ), er
( God s my amp ) ,Mech( ehovah s my ng )Add
( ornament ),Cosam ( seer ), modan ( God s oved )
r ( watchfu ), and ose ( he sha add or frutfu
vne or buddng rod ). These names te us to prase
God , who s good , and earn to brng forth the Chrst
orce n abyon , where we are captves to the physca
senses. We become cheftans , however, when we as
God , who s our amp and sprtua ght . e causes
the ornament (pnea gand) to shne n sprtua brght-
ness. If we are watchfu and carefu, ,e w add to
our sprtua understandng and cause the ght to shne n
the former dar ness of our tempe of beng. et there
be ght .
The reader must remember that n the apparent repet-
ton many tmes of amost the same story,that t s an occut
custom to do ths for the sa e of emphass. Many ustratve
stores are tod n whch the neophyte noc s three tmes upon
the door, or as s the sage the same ueston three tmes, or
returns three tmes, before hs patence s rewarded by an
answer. Persstence s a sprtua vrtue. epetton s an
occut method of ma ng an mpresson upon the vta body.
The names whch form our ne t story are, ezer ( God
s hep ), orm ( God s e ated ), Matthat ( gft ),
ev ( oned ), meon ( hear enng ), uda ( prased ),
oseph ( frutfu bow ), onan( God has been gracous ),
a m ( God estabshes ) ,Meea ( fu ess ), Menan
( ), and Mattatha ( a gft ). These names te us to prase
and e at God. It promses that we w receve a gft f
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we w on or unte wth God and hear en or sten
( prase God ), for God has gven us the gft and prv-
ege of attanng the funess of sprtuaty through the
frutfu bow that we may cutvate. Thus, God gves us
the gft or prvege of estabshng ourseves sprtuav and
brngng to ourseves every good and perfect thng, when
we hear en to s word, regenerate ourseves and approach
s hoy throne.
The ne t story found n the st of ancestors of esus s
amost dentcay the same story that we fnd n the bac of
the oo of uth. It mght be nterestng for the reader to
see how one be wrter substantates another n ths way.
or an nterestng comparson, turn to the ast two pages of
uth, sotercay Interpreted by the wrter. ou w
fnd the same story tod and nterpreted as we fnd here, wth
sght varatons. ur names here are, athan ( a gft ),
Davd ( beoved of God ), esse ( a gft ), bed ( to
worshp ), oaz ( strength ), amon ( a garment ),
aasson ( achemst ), Amnadab ( n of prnces ),
Aram ( a country among the rvers ), srom ( a dwe-
ng ), Phares ( a brea ), uda ( prased ), acob ( sup-
panter ), Isaac ( oy ), Abraham ( father of a
muttude ).
egnnng at the proper end of ths story (Abraham), we
fnd humanty startng wth God, Who s the father of a
muttude . We now that t was not one coupe but human-
ty as a whoe who were dfferentated wthn the ather .
We ved n oy (Isaac) n the heaven words or Garden
of den unt the suppanter ( acob), whch represents
the tme when the ucfer prts came n and suppanted
the sprtua or prased ( uda) conscousness, appeared
and caused a brea (Phares) n our norma or ntended
evouton. rom ths brea we were drven from the
Garden and came to ma e our dweng ( srom) n
physca bodes n ths physca word, where we were shut
n to the matera conscousness and shut out of the sprt-
ua conscousness. srom aso means shut n .
e t we have the word, Aram, whch tes ute a story
n tsef. Aram means certan dstrcts n yra and Meso-
potama . Mesopotama means among the rvers or the
country of the two rvers . yra was a country aong the
eastern coast of the Medterranean, and e tendng nand to
Mesopotama. The capta of yra was Damascus, whch
was caed the most ancent cty n the word . A cty
symbozes a state of conscousness. If the reader w put
these meanngs together, he w see that the country of, or
pace of, the two rvers n the eastern part or front
of the body has to do wth the mascune and femnne
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attrbutes of se , whch are ocated n that part of the body.
Damascus, the capta, beng the odest cty n the word
or odest state of conscousness, ndcates that the conscous-
ness of se , or the conscousness caused through se , s the
odest or frst physca conscousness of man nd. (We
now that t was the orgna sn that brought about our
frst physca conscousness and ost for us our sprtua con-
scousness and contact wth the heaven words). Thus, n
the one word, Aram, we are tod that the frst conscousness
of prmtve man nd was caused through se ua contact at
the tme the two separate se es manfested. Ths too pace
after we had changed from our orgna dua-se ed condton.
(We were frst dua-se ed, as we were made n the mage of
God.). We are now n that temporary phase of evouton
when separateness s at ts greatest heght. Therefore, man-
nd has ost one poarty. The tme w come n the far
future when we w agan en oy both poartes, and se as
we now t w be a thng of the past.
After we found ourseves shut n the matera word,
we onged for the ather s house agan. We began to cmb
bac wth the hep of sprtua bengs (Amnadab means n
of prnces ), and these hgher n or prnces to whom
we are reated sprtuay, asssted us n our cmb. Wth ther
assstance, we became sprtua achemsts ( aasson).
We are even now budng the goden weddng garment
( amon means a garment ). When we have but ths
sprtua vehce n whch to functon n the Garden of
den or heaven words agan, we w have become sprt-
uay strong ( oaz means strength ). We w then ma e
a gft ( esse) of ourseves n the servce of humantv. We
w then become Davd , whch means beoved of God ..
Ths ndcates that we w have become great sants n
power and sprt, through servce. A of ths s through the
grace of the gft ( athan) gven us n the form of the
fe n whch we ve and move and have our beng, a of
whch s a gft from God.
We beeve that the ne t message ntended s that the
Chrst vbraton s the force that w cause a branch to sprout,
that w brng feowshp to ths word of dssenson and
dvson, and w cause ths one wth the branch to become
a frend of God. e w sorng uo nto the vbraton of
Intaton. In better ngsh, we are tod n ths story that the
Chrst orce w bud wthn us the rod whch buds .
Ths sprtuazaton of the spna cord and ptutary and
nnea gands, w brng ove and feowshp nto our hearts,
nstead of the sefsh, cod dvsons we have today among
rnan nd. Ths change w ma e the regenerated one a frend
of God and w carry hm to sprtua heghts that w mean
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conscousness on a hgher pane or Intaton. Ths s what
we beeve the wrter of the boo ntends to convey to the
deeper student who s searchng for some meanng n ths ong
st of names used n the neage of esus.
em means a name or a vbraton and Arpha ad, the
ne t word, s the son of em. The Chrst s the on of the
ather vbraton or sprtua power. Ths s the force or
wor er (Canan means artfcer or smth ) that w
cause a branch ( aa) to sprout. Ths w produce
feowshp ( eber) n ths word of dvson (Phaec).
Ths w cause the one wth the branch to become a frend
of God ( agau). e w sprng up ( aruch) nto the
vbraton ( achor) of Intaton (Thara, a pane
or staton, ).
It w be noted that t. Matthew and t. u e do not
use the same names n the geneoogy, though both are sup
posed to be gvng the same ne of descent. Whenever two
be wrters dsagree or apparenty contradct each other,
then s the tme for the sprtua student to study carefuy.
An apparnet contradcton s usuay made for the purpose
of cang attenton to the contradcton, so that the deeper
student n hs medtaton w receve messages from both and
each w compement the other.
The ast message n ths geneoogca ne carres ten names.
They are, Adam, eth, nos, Canan, Maeee, ared, noch,
Mathusaa, amech, and oe. The meanng conceaed s
that n the begnnng humanty (Adam) were pure n heart
( eth) and ved n the hgher conscousness, but eventuay
became man e ( nos). We made (Canan means ma e ),
prase God (Maeee), our descent ( ared). We ac ured
wsdom ( noch) by con uerng (Mathusaa) the destroy-
er ( amech) and attaned Intaton ( oe). The reader
can ready see how these names wor themseves out ogcay
n the natura deveopment of man nd. Adam means human-
ty. eth means the pure heart or represents us as we were
n the begnnng. nos means a man , such as we became
ater. Canan means a smth or one who causes wor to
be done. Maeee means prase of God . ared means
descent and noch means wsdom . Mathusaa means
man of a dart , or one who con uers . amech means
the destroyer , whch s the ower use of the ft orce.
oe or oah s the one who buds the ar , sou body or
goden weddng garment that aows hm to rse above
food waters of passon and rest hs ar upon the
mount of Intaton. e earns not to send out ravens
(dar thoughts) but to send out doves (pure thoughts).
These return wth the ove branch of peace. Ths tes
us that when we arrve at that pure stage as symbozed by
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oah, we w send out ony ove and pure thoughts. They
w come bac to us, even as the ove and sprtua vbra-
tons sent out by the anges return to them.
In t. u e, Chrst tes us that when the heavens were
shut up three years and s months, as was sent ony
to a wdow at arepta, a cty of don. Ths may be a hnt
to us that our own hgher conscousness s shut off for
ths same perod of tme, durng whch the beng s regener-
ated. Durng ths perod of regeneraton sprtua seeds
or mpuses sad to be born each unar month are rased to
the erusaem or the head. as represents the sprtua-
zed mnd, and the wdow represents the heart or emotona
nature whch has separated tsef from the aurements of
the word. Ths s the meanng of wdow n the esoterc
sense. There s naturay a great famne when the heavens
are shut up, snce t s aways a sprtua famne that comes
to us when we shut ourseves away from the hgher fe.
don means fshng and arepta s asocated wth burn-
ng . Therefore, these two words descrbe the fact that the
pna prt re carres the tte fsh or seed up the
spna cana. Ths re ures the burnng or sacrfcng of
the ower sef for the sa e of the hgher.
Chrst tes the peope that there were many epers n the
tme of seus ( sha), but that seus was sent ony to
aaman, the yran. aaman was a eunuch. rom the occut
nterpretaton, ths means that he dd not abuse the fe
orce or practce sensuaty. Therefore, sha (a represent-
atve of God) was abe to come to hm and hea hm of hs
dsease. It s mpossbe for any of us to overcome our arma
unt we have throughy earned our esson n connecton
wth t. aaman had done ths when he became a eunuch
for the ngdom of heaven s sa e . Ths does not mean,
however, that the ndvdua must teray emascuate hm-
sef, but that he must n tme become a sprtua eunuch
and use the fe orce physcay ony to brng an go nto
the word and not for sensuaty.
aaman was a yran. If the reader w refer to the n-
terpretaton of Aram gven prevousy, he w obtan ad-
dtona evdence of the fact that aaman had contro of the
ower nature. In the nterpretaton of Aram, t s mentoned
that yra has for ts capta Damascus, the odest cty n the
word . Damascus represents the type of conscousness that
gves the ey to the story. We suggest that the reader turn
bac to ths nterpretaton of Aram.
We ne t fnd the story n whch esus tes mon to et
down hs net, after he had been tong a nght and had
caught nothng. When he does ths, he catches so many fsh
that hs net brea s. e cas to hs frends n a second shp
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to hep hm. They f both the shps wth the fsh unt they
neary sn . The esoterc sgnfcance of ths story s that
when we are endeavorng to rase those who are vng n
the ower emotons ( fsh ) above the waters to a hgher
pane of thn ng, we to n dar ness or gnorance unt
the Chrst comes. Wth m to gude us n the wor we are
better abe to nterest and hep those who are n need.
efore s comng we have been tong n gnorance,
but after umnaton from m, we have the ght of under-
standng n our hearts and mnds to ad us n our sprtua
wor .
The rasng of the young man of an, the son of a
wdow, who was dead, smpy descrbes the rasng through
Intaton of a young man who was dead to the aure-
ments of the word. ne must de to matera thngs
before he can be rased to a conscousness of the sprtua
fe. The word an has to do wth carvoyance. The reader
can easy see that ths story paraes the Masonc egend n
whch the canddate s a son of a wdow and must be
rased from the dead or the horzonta poston to the
uprght through the strong grp of the on of udah . In
the be story t s descrbng a rea sprtua Intaton n
whch the canddate receves umnaton.
Another story found n t. u e and not n the other
Gospes s the ncdent n whch the Dscpes forbade a man
to cast out devs n the name of Chrst because ths man dd
not foow wth them. Chrst sad, orbd hm not: for he
that s not aganst us s for us . Too often the varous reg-
ous sects fght one another because each wshes to be con-
sdered greater, not percevng that they are a on the same
road and strvng for the same goa.
In the above story t s brought out that there s ony
one power n the word and that s the fe of God, n whch
we ve and move and have our beng. There s ony one
orce wth whch we can cast out devs . Ths s the fe
of God. ear n mnd, however, that ths orce may be used
ether for good or ev. The dfference between a whte
magcan and a bac magcan s the way n whch each uses
the orce.
The story of the man who came from erusaem to erco
s very ustratve and has not been prevousy gven. Ths
s a descrpton of the conscousness fang from the sprtua
to the matera. The man n ths story fas among theves.
Ths s very ogca. When the conscousness s owered to
unworthy thngs, these thngs rob one of a that s worth
whe.
Whe he s n ths condton and sorey wounded the
evte and the Prest pass hm by wthout hepng hm.
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Ths ndcates that there s no rea hep for us n mere regon
of form or nteectua regon. The amartan comes and
bnds up hs wounds, ta es hm to the nn and has hm cared
for a hs own e pense. The amartan, athough he s one
of the ower casses or despsed peope of ths country, s
nevertheess the rea neghbour . e represents the con-
structve use of the fe orce, or the vng regon. Ths
s the actua wor ng of the physoogca aw of God and s
the ony thng whch w hea our wounds and brng us
bac to the nn or the house of the ather .
The story of Mary and Martha foows. Mary sts at the
feet of Chrst, whe Martha compans that she s forced to
do a of the wor . Ths brngs out severa prncpes. ne
s that when we choose to sn the conscousness nto mat-
era thngs, we sha fnd fe becomng more and more
tedous. There are very few rch persons whose wordy
possessons are not a care to them. n the other hand, those
who st at the feet of Chrst w fnd that ther hearts are
free from care and fu of ove and happness.
The second prncpe reveaed n ths story (to the sncere
student) s that we must fuf a matera obgatons before
we are free to gve our tme to the hgher sde of fe. Mary
represents those of us who have no arma or matera ob-
gatons to prevent concentratng amost entrey on sprtua
thngs. Martha represents those of us who cannot spend a
our tme at the feet of Chrst because we have yet unfufed
debts to wor out. et us a, therefore, endeavor to wor
out our arma through ovng, sef-forgettng servce . We
sha then be prveged n tme to pay the part of Mary, for
rest assured that we w not be so prveged unt we have
pad a armc debts whch may nterfere.
When the woman woud bess the womb that bare esus
and the paps that gave hm suc , we are to understand
that t s to the sprtua rather than to the physca whch
we must oo .Chrst sad, ea, rather, bessed are they that
hear the word of God and eep t .
We are tod n t. u e to et our ons be grded about
or to restran the ower nature to et our ower ghts be
burnng , and so ght the seven sprtua centers of the
desre body and the fve of the vta body. We are tod that
the tower of oam fe on eghteen men who were no more
wc ed than the others. The tme had come when these
eghteen men must pay ther arma. ur arma w aso
be due at the proper tme. Uness we restran our ons
and stop creatng fresh arma, and start payng off what
we aready owe through ovng servce, we, e the men of
oam, w have a severe day of rec onng.
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t. u e tes us that the unfrutfu tree s to be gven
one more chance that the gardener w fertze t and gve
t every possbe attenton, and then f t does not produce,
t w be cast away. The unfrutfu tree represents those of
us who are voatng Cosmc aw and fang behnd n
evouton. tra care w be gven us n the form of a better
e panaton of Cosmc aw and more advanced teachngs
concernng t. After due pans have been ta en wth us and
we st do not respond, we sha be forced to drop bac n
evouton and wat for a new schoo of fe, snce we can be
ost to the present one f we do not progress satsfactory.
The story of the Pharsees comng to the Chrst and teng
m that erod w m whe e s not n erusaem,
fnds the Chrst repyng that t s mpossbe for a prophet
to persh out of erusaem. Ths means that erod, the
ower nature can ony the Chrst orce through the mnd.
If one s to out the hgher, t s through the mnd that
ths s done. erusaem (representng, now, the mnd) s the
pace where a the prophets have been ed, because when
erod, the ower nature, has contro of erusaem , the
mnd, t s natura that the prophets or hgher phases of
beng w be ed out.
Chrst stresses the vaue of humty n the story of the
man who tres to st n the hghest seat at the weddng feast.
Ths man endeavored to usurp more power and fame than
hs vbraton warranted. Another came who reay was en-
tted to honors, and the mpostor was forced n shame to
descend n the estmaton of a. There are manv ecturers
and teachers who cam to possess great powers. The peope
not havng the proper deveopment to perceve the faseness
of ther cams, ta e them at ther word. In tme a true teacher
comes aong and the mpostors are dscovered and humated.
et us ta e heed from ths story and try aways to be
humbe. et us not pretend to a sprtua deveopment greater
than we_actuay possess, for sooner or ater we sha be
propery cataogued. If we reman humbe, we sha eventua-
y fnd the wor and poston whch s commensurate wth
our true sprtua standng.
Chrst tes us that when we gve of our bounty, to gve
to them who cannot repay us, so that our bounty w be
of the most good. We must consder carefuy the cost of
both a sprtua and a matera career. We must consder
e acty what s re ured n each case and the resuts of each
type of e stence, rather than to wa bndy down the road
of fe. at s good, but when t has ost ts savor, t s no
onger tasty. A chosen peope, f they do not contnue to
deveop, w not reman a chosen peope. A swft runner
may be abe to wn the race, but f he does not eep up hs
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pace and f he stops too often to rest, another w come from
behnd, pass hm, and become the favored one n hs stead
There s no standng st n the great race of evouton that
eads from the cod to God.
The parabe of the Prodga on s another story found
n t. u e whch s eft out of t. Matthew and t. Mar .
In ths story, the younger son, to whom the father gves
hs porton or nhertance, represents the human fe wave.
1 he ong ourney of the younger son from hs father s home
represents the ong descent made by humanty from ,the
Garden of den or the sprtua state en oyed by human-
ty at the begnnng of ts evouton, to ts mmerson n the
dense physca word. Durng ts career n the matera word
humanty (the prodga son) wastes ts substance or nher-
tance (the fe orce) n rotous vng. Ths s a resut
of ta ng generaton nto ts own hands. Then comes a fam-
ne (a sprtua famne) as a resut of whch man nd ost
contact wth sprtua thngs. The prodga son feeds the
swne , whch ndcates that humanty was feedng the
anmastc phases of ts beng through sensua vng. It
fnay sees the msery of such an e stence and resoves to
return unto the ather s house , the heaven words. The
ather w naturay come to meet hm . God aways comes
more than haf way to meet us when we endeavor to return
to s ways. At the home-comng, the best robe s put upon
the prodga son. Ths represents the goden weddng gar-
ment , the sprtua vehce whch we sha a bud and
wear at some future tme durng the return to the ather s
house . The shoes whch are paced on the younger son s
feet symboze the power to trave on the astra panes.
It aso sgnfes the purfcaton of those nerves and centers
n the feet.
The rng whch s paced on the younger sons s fnger
symbozes that humanty w have acheved the achemca
marrage wthn the sef, where the heart and the head w
become wedded or oned n the sprtua baance of the
mascune and femnne poes of beng. The fatted caf ,
of course, s the phase of beng whch was formery
msused, the anma sef, and whch now becomes the sprt-
ua food absorbed or eaten by humanty at ths perod.
The compant of the oder brother brngs out an nter-
estng pont. The oder brother represents the angec fe
wave. e compans that the father never ed the fatted
caf for hm, nor gave hm any speca ban uet, nor made a
great re ocng for hm. The father repes that t s because
he (the oder son) has aways been wth hm. Ths means
that the angec wave has aways remaned wth the ather n
the sprtua words. They had never made a descent nto
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matter or the swne pen as had humanty. aturay,
everythng that s the ather s has aways been thers.
t
The parabe of the un ust steward teaches that when we
do a thng, we shoud do t whoeheartedy. When the un ust
steward found that hs ord was gong to ta e away hs
poston, he arranged wth hs ord s credtors to cheat hm
n order that he mght have favor wth the credtors. Chrst
says that ths at east shows consstency. If we are gong to
be ev, t s better to ma e our frendshps wth those who
are ev, snce assuredy, God w have no pace for us.
The be tes us to do that whch we do wth a our
mght. Ths advce s thoroughy occut. When we do wrong
f we do t wth a of our strength, the penaty we sha
have to pay w be so severe that we w not ey do wrong
so easy ne t tme. The sufferng we w e perence w
prevent our commttng the same msta e so easy agan. n
the other hand, when we do good, the oy we we perence,
f we do ths good wth a of our mght, w be so great
that we w be mpeed to do agan that whch causes us
so much happness. ut when we do thngs haf-heartedy,
we receve nether suffcent oy nor suffcent punshment
to ma e a very great mpresson, and therefore the e perence
s not of much vaue.
In t. u e there s tod the parabe of the rch man who
dned sumptousy every day and the beggar azarus, that
ay at hs door. They both ded and the rch man went to
he and azarus to heaven. When the rch man begged that
azarus come to comfort hm, he was tod that he coud
not. ether coud he go to warn hs brethren on earth. It
was sad that f they woud not sten to the vng, they
woud not sten to the dead.
The mora of ths story s obvous. Those who are rch
n a matera sense may be very poor sprtuay, and vce
versa. There are ndeed deep gufs on the other panes. We
are e baoons wth baast. ur ow vbratons or
weghts hod us to the ower panes, whe those who have
rd themseves of the weghts whch so easy beset us,
naturay gravtate to the hgher panes. It s very ob ecton-
abe for those who are pure, after they have passed on, to
come down to the ower panes on whch we dwe. Ths
may be proven to the reader by the fact that when hs oved
ones pass on n death, he dreams about them fre uenty at
frst, but ater ess and ess. That s because, as they graduay
go through the perod of purfcaton whch must ta e pace
after death, t becomes more and more ob ectonabe for the
so-caed dead to vst ther oved ones n the ower vbra-
ton of the earth. Therefore, they meet ess and ess often n
dreams . nay, they meet no more at a.
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The story of the ten epers who were heaed, and of the
one who turned bac to gve than s, e acty descrbes the
condton of man nd today. Man nd receves the great
gfts of fe and ove, etc. from God, but very sedom gves
than s n return for the prvege of en oyng these bessngs.
It s aso ceary brought out that ony those who gve than s
and change ther ways of vng from the matera to the sprt-
ua w reman permanenty cean . We w brng bac
upon ourseves the resuts of our sns n the end, though at
frst, or for a tme, we may seem to be cured.
The mora to the story of the Pharsee and the pubcan
who pray s the same as that gven at ength n the th
Chapter of t. Matthew. The reader s advsed to refer to
the nterpretaton of ths chapter of t. Matthew. It s aso
suggested that he read the nove, Magnfcent bsesson by
oyd Dougas. The mora n bref s that the person who
prays that he may be heard gets no credt wth God, snce he
gets fu credt on earth. The pubcan who prayed sncerey
n hs heart and abased hmsef was heard n secret by God
and was e ated on earth.
The story of the wdow cryng for revenge s the story
of the heart that w never be satsfed as ong as we brea
God s aws. Therefore, the udge, who represents the mnd,
decdes to avenge her, or do ustce to the heart because of ts
contnua cres to hm. ven though he, the udge, may not
be nterested n God, the contnua cres and ongngs of the
unsatsfed heart compe hm to ta e acton. Chrst says that
there are many who ve rght ust for ths reason. There
s much ground for medtaton here, as worth whe prn-
cpes are reveaed.
The ne t story not found n the prevous Gospes s the
story of acchaeus. e was a sma man and he had to cmb
a sycamore tree n order to see Chrst pass on s way to
erusaem. Those of us who are sma n sprtua stature
must cmb the sycamore tree or cause the spna force to
ascend the spna cana. Then we w be abe to see Chrst
when e comes nto the erusaem of our beng. erusaem
symbozes the head or the dome of the tempe or the
hgher conscousness. We w be tod on that day, as Chrst
tod acchaeus, Ths day w I abde at thy house . Ths
s teray true. When we cmb the tree of beng wth
the Chrst orce, t w come and sup wth us n the
upper room of the house , or n other words, the head.
The two theves who were crucfed wth the Chrst are
sad to represent the head and the heart. The thef represent-
ng the head reved the Chrst. The one who represents the
heart repented and begged the Chrst to remember hm when
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e came nto s ngdom. It s through the heart that we
repent, and t s the heart whch sha be our savaton. The
Chrst promses to remember the thef who repents. The heart
or emotona nature, at tmes, may be we-descrbed as a
thef . Ths s when, through generatng sensua emotons,
t steas the use of the fe orce. When t repents t w
receve forgveness and w utmatey be n Paradse, after
the debts of ts sns have been pad. owever, forgveness
aone does not cance a debt. ven though the thef was
forgven by the Chrst, he st had hs bones bro en and
went through the awfu tortures of the crucf on.
In t. u e the descrpton of the appearances of the Chrst
dffers from that gven n the prevous Gospes. Ths does
not gve us a great dea more of esoterc nformaton.
Athough some nterpreters of the be ma e much of ths
dfference, we ony stress the mportance of the fact that
Chrst dd appear after the Crucf on to s Dscpes.
The Tweve Dscpes symboze tweve attrbutes wthn
ourseves, and the Chrst represents the prt Wthn. When
ths sprtua sef or Chrst has been berated from the
body t w ndeed appear and ta to the Tweve Ds-
cpes or w come to us n the upper chamber (the
head) and w e pound the crptures and the mysteres of
fe to us, f we may hear the sweet voce of the prt.
ote: udas Iscarot was one of the orgna Tweve. Ths
s as t shoud be, snce we a start wth udas Iscarot (the
thef ) who carres the bag and fnay hangs hmsef
after betrayng the prt Wthn. After the death of ths
ower uaty, t s ony proper that he shoud be repaced
wth a better dscpe or uaty. There w aways be
tweve attrbutes , and when we spo e of the Tweve Ds-
cpes after the Crucf on of Chrst, t was wth the thought
of the repacement of ths ower attrbute wth a hgher or
better one.
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The Gospe Accordng to
T.
There s not much n ths Gospe whch we do not fnd
n the prevous ones. evertheess, there s some added um-
naton, and as we are desrous of gvng our readers the beneft
of every esoterc nterpretaton possbe, we sha try to n-
terpret the added ght that t. ohn throws on the sub ect.
t. ohn was the eoved Dscpe, and t s ony natura that
because of hs un ue standng, he shoud gve a dfferent
vewpont.
t. ohn begns wth these words, In the begnnng was
the W D . The W D, n one sense, s a state of vbra-
ton. It aso refers to the second aspect of the upreme eng.
In the begnnng of our Chrstan careers s the sprtua
vbraton or W D, snce ths s the start of every Chrst-
an career. Ths can aso be apped to a Masonc career, as
the man purpose of Masonry s to recover the ost word
or sprtua vbraton that we once possessed. t. ohn tes
us that the begnnng of a Chrstan career starts wth the
fndng of ths ost word or hgh vbraton whch was
ost when we commtted the orgna sn and owered our
sprtua conscousness. In other words, we have ost the
Chrst vbraton (n Masonry, ram Abff ) that we once
possessed when we dwet n the sprtua words. When we
have rased our vbratons unt we are Chrst- e, then we
w fnd the W D wthn. It s useess to oo outwardy
here and there n the word for the ost word . It must be
found wthn. As t. Pau says, the Chrst must be formed
wthn you.
Ths openng sentence of the Gospe of t. ohn may aso
appy to the begnnng of a unverse. In the begnnng of
actua manfestaton s the W D or Dvne at that sets
the countess atoms of space to vbratng at a hgher rate,
unt heat deveops. When the heat becomes great enough,
IG T comes nto beng. Ths s the rea Cosmc Masonc
IG T. et there be ght .
o n the begnnng of our occut or Chrstan careers must
be the vbraton of Chrst or the W D. ohn tes us that
the W D was wth G D . Ths s ogca, snce the
W D s the vbraton of one phase of God. t. ohn says
the W D was God. Ths s aso evdent, snce we now
t s the God Wthn.
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The same was n the begnnng wth God . Ths agan
n one sense, refers to the great prt whch was wth God
n the begnnng. In the persona sense, As above so beow .
Ths ndcates the second aspect of the go or prt Wthn.
A thngs were made by hm and wthout hm was not
anythng made that was made . Upon one pane of nter-
pretaton, ths refers to the fact that the word or God
Wthn made our bodes as they are now wth the hep of
dvne herarches. It ndcates that nothng was made wthout
the hep of ths second aspect of the prt. It aso tes us
that the unverse was made by the dvne W D or second
aspect of the upreme eng. There are two dstnct panes
of nterpretaton n the above sentence by t. ohn. ne s
the wor of the tte God or the ndvdua prt of each
man and woman. The other s the wor of the upreme
eng or Creator of a the soar systems.
In hm was fe and the fe was the ght of men. And
the ght shneth n dar ness and the dar ness comprehended
t not . The ght of the beng s the prt. It s aso the fe
of the beng. It s shnng at present n the dar ness of the
matera word and of the physca body. oth of these may
be characterzed as dar ness . The physca man and those
deepy mmersed n materaty certany do not comprehend
the thngs of the prt, and are therefore n sprtua dar -
ness. It mght aso be sad of the matera word as a whoe
that t does not understand the ght of the prt.
Accordng to many nterpreters, ohn the aptst (the
frst human character mentoned by t. ohn) symbozes
the mnd, whch must frst come and recognze the ght .
After the mnd has done ts wor n the process of umn-
aton, the heart (symbozed by the Chrst) ta es up the
wor and ves n and becomes the ght , of the person
and of the word. The heart sha some day be as much
greater than the mnd as esus Chrst was greater than ohn.
ut at present the mnd regns supreme n a materastc
word. ne mght say of the matera word that some sght
echoes of ohn s teachngs may have been heard, but the
Chrst has not yet come to the great ma orty, snce they
do not become the ght nor do they wa n the ght .
The frst story found n t. ohn whch has not been
reated n the precedng Gospes s the mrace of turnng of
the water nto wne at the Marrage of Cana. Chrst and
hs Dscpes were caed to a marrage at Cana. When wne
was re uested, the mother of esus tod m of t. he re-
uested the servants to do whatever e wshed. Chrst tod
the servants to f s water pots wth water. They fed
the water pots to the brm. e then as ed them to draw
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out and bear to the governor of the feast. When the governor
of the feast tasted the water whch had been made nto wne,
he dd not now how t had happened. Those at the weddng
tod hm t was unusua that he had ept the best wne unt
the ast.
The s water pots symboze the s ventrces of the
bran. The servants represent dfferent facutes wthn us,
whch the heart or emotona nature (represented by esus
mother) commands to obey the Chrst Wthn. The governor
of the feast symbozes the mnd. The water used s the
water of fe , whch s transformed from the ower use
to the hgher use as the wne of fe . Ths change s from
the water of generaton to the wne of regeneraton.
Wne s a mnged product and t s the mngng of the
vbratons of the pnea gand and ptutary body whch
produces ths sprtua wne . Therefore ths weddng feast
sgnfes the marrage of the mnd and the heart or the
achemca weddng wthn, n whch carvoyance or
sprtua sght s produced.
esus tod the ews that f they destroyed the tempe he
woud rase t up n three days. They thought e was refer-
ng to ther pace of worshp. e meant that after three days
(when the panorama of fe s transferred to the hgher
vehces after the death of the physca body), the prt w
then rase up the tempe or vehce whch has now become
a sprtua tempe nstead of the physca whch was des-
troyed. The rea tempe the sprtua tempe , cannot
be harmed by our enemes.
Chrst ma es the statement to codemus that, Uness a
man be born agan, he cannot enter the ngdom of heaven .
Ths has been nterpreted many ways. The most mportant
esoterc nterpretaton pertans to rebrth, wheren the go
or prt ncarnates n one body after another at ntervas of
appro matey a thousand years, unt t has earned a the
essons of fe. Thus, t s pany seen that uness a man be
born agan many tmes, he w not be uafed to enter nto
the ngdom of heaven. When an ndvdua earns a of
fe s essons, he becomes a par n the house of God and
comes n and goes out no more. When an go has
earned fe s essons t s no onger necessary to be born of
woman. It w have reached such an advanced stage of
evouton that t w possess the abty to perpetuate ts
physca body.
When Chrst ma es the statement that ohn was as great
as any man that had been born of woman, we now that
he ( ohn) was a great Intate, but st had not attaned to
Adeptshp. An Adept no onger has to be born of woman
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n the physca word, as he can perpetuate hs physca body.
Therefore, ohn had not yet passed through the nne esser
mysteres and the four Greater Mysteres. It s the attanment
of the frst of the Greater Mysteres whch gves one the
power to perpetuate the physca body.
The Gospe of t. ohn gves us an nterestng story n
the parabe of Chrst and the woman of amara at the we.
Ths partcuar we s dentfed as the We of acob or
the spna cana. The fact that Chrst sat at the top of the
we sgnfes that the Chrst orce had been rased to the
top of the spna cana. Chrst wshes a drn and as s the
woman of amara to draw t for m. Ths means that ths
orce must be contnuay drawn upward to feed the
Chrst Conscousness. We now that when we cease the
process of feedng the Chrst Wthn by rasng the orce
contnuay, we sp bac agan nto our former condton
of unhoy vng.
The woman of amara s surprsed that the Chrst, beng
a ew, w drn water drawn by a amartan. The two
types of peope dd not usuay have any deangs wth each
other. A ew, n ths nstance, represents the regenerate use
of the fe orce. A amartan represents the physca use
of the fe orce. owever, Chrst, n drn ng the water
drawn by the amartan woman, shows us that t s the same
orce, whch s at frst used sensuay, but s ater purfed
and drawn upward to sustan the Chrst Conscousness. Ths
story teaches that the emotona nature must not cause the
water of fe to be used n sensuaty, but must draw t
upward n regeneraton.
Chrst tes the woman of amara that f she w drn
of the water that e w gve her, t w be a we of water
sprngng up nto everastng fe. In other words, f the
emotona nature w use the fe orce ony n the hghest
possbe way, t w not ony aways satsfy her, but w
produce eterna ght and fe.
It s nterestng to note that ths ncdent of Chrst and the
woman at the we too pace at the s th hour. Ths sgnfes
that when the regeneratve process ta es pace, the s th sense,
carvoyance, w be deveoped. Chrst tes the woman that
she has no husband, athough she has been marred fve tmes,
Ths means that the femnne nature or the emotons have
been marred to the fve physca senses, whch s no true
marrage , but merey an anma e stence. It s ony when
the woman wthn each of us s wedded to the God
Wthn or the prt that we have a true sprtua marrage .
Chrst tod the Dscpes that they woud reap where they
, had not sown. e sad that the harvest was whte and the
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aborers few. We now that others have preached and taught
before us and have prepared our way. We aso now that
there s a cryng need for teachers and spea ers a over the
country who w gve the peope rea Chrst truths. There
are many teachers of a sort but few aborers of the Chrst
nd who have no w but to do the w of the ather, and
who do not put matera thngs before the thngs of the prt.
The story of the poo n ethesda s an nterestng one.
There was a poo n ethesda havng fve porches . At
ntervas an ange came and troubed the water. The frst per-
son who stepped nto the water after the ange had strred
t was made whoe of whatever dsease affcted hm. There
was a certan man who had a dsease of thrty-eght years,
but was never abe to be the frst one to step nto the poo.
omeone ese aways got nto the water before hm. Chrst
cured the man and tod hm to go hs way and sn no more
est a worse thng come upon hm. The fve porches of the
poo represent the fve physca senses, through whch con-
tacts wth the physca word are made and our emotons
aroused as a resut of these contacts. Therefore, they are
represented as fve porches eadng to the poo of the
emotons, snce t s through the fve senses that the emotons
are aroused. The ange who strred the water s a hgher sprt-
ua force, whch, whe t s n our emotona nature, or
when we have rased ourseves to ths force emotonay, w
cure any and a dseases. Thus, whe our poo of ethesda
(wthn) s beng troubed, or s n ths hgher vbraton, our
dseases gradnay dsappear. ut the man n the story
coud not get nto the water soon enough. e had fashes of
the hgher emotona actvty, but before he coud derve any
beneft from them, a physca emoton (another man) woud
step n before hm or woud usurp the pace of the hgh
emoton. Ths s the condton of the ma orty of us. We
have a beautfu and ofty thought, but t does not ast a
second before a ower or matera one has ta en ts pace, and
we have sun bac to our orgna poston of watng unt
another ange comes. owever, when the Chrst contacts
us, e w cure our sns. e tes us, however, that f we do
not cease commttng the sn that caused the dsease or mt-
aton n the frst pace, t w come agan upon us. Ths s
one of God s aws, the aw of Cause and ffect. It decrees
that we must reap as we sow. To be sprtua does not mean
that we w aways have heath, etc. To mantan proper
condtons aways, we must aways wa n harmony wth
the aws of God.
Chrst states that the ather udges no man, but has com-
mtted a udgment unto the on. ccut students now
that ths s scentfcay true. The Chrst prncpe n Man
automatcay, by way of the ethers, draws nto hs ungs
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wth the ar we breathe an e act pcture of the vbratons
surroundng us each moment of our ves. Ths s caed the
breath record and whether we reaze t or not, there s
recorded upon the seed atom n the heart the e act pcture of
each ncdent n our ves. When fe s ended, the prt re-
vews the pctures n Purgatory concernng the undesrabe
parts of our ves, whch are recorded n the force of ths per-
manent atom. Ths s one phase of he , and s the udg-
ment whch the fe prt or the Chrst prncpe n Man
has charge of n our evouton.
In the rst eaven the prt revews the good acts of the
fe and e perences as much oy at ths tme as t dd sorrow
over che sns commtted.
Chrst savs the dead sha hear the word of God. It s
the beef of the wrter that e refers to those who are dead
sprtuay. We now that those who pass on graduay em-
nate ther matera phases of beng and come coser to the
word cf God. Therefore, ths sayng wor s two ways.
There w aso come a tme when the sprtuay dead sha
awa en to the sprtua fe. We sha each of us n tme de
day to the thngs of the ower man.
We are tod by Chrst that e can do nothng of msef,
but that t s the ather wor ng n m. We are taught n
occut wor that t s the power of the Absoute or rst
Cause that s stepped down through our Trune God. Ths
s done so that we may utze ths force wthout fear of beng
destroyed, as mght be the case f t were not thus transformed
or essened. aturay, t woud be mpossbe for ether the
Chrst or the oy Ghost to functon wthout ths power
whch comes from the ather prncpe, ust as t woud aso
be mpossbe for the ather to functon f t were not for
a st hgher power whch fows from st another phase of
the prtua prncpe. The chan s endess. There s a God
of our soar system and there s the God of a soar systems.
We are tod that Moses sha accuse us before God. Moses
represents the ehovstc aw, the aw of arma. The accus-
aton referred to s the record whch w show where we
have voated or gone contrary to ths great aw. There s
no escape from t. ur debts must be pad, ether wngy n
servce or unwng as arma.
The ews are tod by Chrst that uness they eat of s
fesh and drn of s bood they have no fe. Ths they are
unabe to understand. The e panaton s ths: At the Cruc-
f on the great Chrst prt entered nto the aura of the
earth. nce each year e enters competey nto the earth,
and fructfes a the tny seeds whch go to ma e up the food
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we eat. Conse uenty, n a sense, whenever we eat or drn ,
we are eatng and drn ng the body and bood of
Chrst, snce s fe s n the food.
We wsh to e pan the statement, at ths tme, that we
are a made of dust . We are not teray made of dust.
owever, as the mnera eements n the so noursh the
pants and we eat the pants n order to ve, our atoms are
renewed n ths way ndrecty by the mneras of the so.
Thus t mght be sad, n one sense, that we are made of, or
mantaned by, dust or the mnera ngdom.
e that beeveth on me out of hs bey sha fow rvers
of vng water . The nterpretaton of ths truth gven out
by the Chrst s as foows: When we become regenerated, the
fe orce, symbocay nown as the rver of fe , sha
ascend from the ower beng (the bey ) to the head,
brngng umnaton and ghtng the cande of the
churches descrbed n eveaton. Thus, from the true
Chrstan the water of fe sha fow from hs bey ,
brngng beraton from the cross of the body and ma ng
hm a true Master Mason .
A story found e cusvey n t. ohn s that of the woman
ta en n adutery. A woman s brought to the Chrst who
had been ta en n the very act of adutery. Those who sezed
her uoted Moses as sayng that she shoud be stoned. They
as Chrst what shoud be done to her. Ths ncdent was
supposed to have ta en pace n the tempe. The scrbes and
Pharsees represent phases of the mnd. The woman of course
represents the heart. It has been guty of voatng a aw
and the menta attrbutes pass harsh udgment on t, as they
are capabe of seeng ony the etter of the aw. ut Chrst,
wth the ove-Wsdom whch e brngs nto the tempe
of the beng, sees ony wth the eyes of ove. e refuses to
sten to the thngs whch the scrbes and Pharsees te m
about the woman. Ths fact has a very deep occut sgnf-
cance. The Chrst Conscousness n Man w have nothng
to do wth ev thoughts and treats them wth ndfference.
Indfference s the ony weapon wth whch to fght these
thngs. The ony way n whch we may prove that we have
con uered ev s by beng ndfferent to t n a persona sense.
Chrst radated the ove vbraton, whch automatcay over-
comes the vbraton of sn.
Chrst reazes that amost a ev orgnated n the mnd,
snce the mnd was formed from one haf of our orgna
se ua powers. e aso nows that f the scrbes and Pharsees
were not so ntensey nterested n ev, they woud not be so
eager to crtcze the faen woman. Therefore, when e
wrote on the ground, et hm that s wthout sn cast the
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frst stone , not one of the scrbes or Pharsees was abe to
accuse the woman.
The mnd bames a of ts troubes and downfas on the
emotona nature. The Chrst Wsdom shows us ths s not
correct. In ths symboc story we are taught that f the mnd
were cean, t woud not condemn the heart, snce ev s more
attached to the menta phase of beng than to the heart.
emember the be statement, The magnaton of man s
ev from hs youth . outh here refers to the perod of
puberty or the begnnng of the manfestaton of se . There-
fore, we must not, as the scrbes and Pharsees, ay the bame
for our sns on the woman or emotona sef, but must get
at the source of t n the mnd. When we do ths, we sha
fnd that the heart w do as Chrst tod the faen woman.
Go and sn no more . The heart w no onger sn when
t s under the nfuence of the Chrst, but the Chrst cannot
rue Man unt the mnd s frst ceansed.
It s sad that Mary Magdaene was a faen woman. he
became one of the greatest of the sants. The greater the
snner, the greater the sant , s an occut ma m. et us
therefore not condemn others who are earnng essons,
though perhaps not the same ones as ourseves at the same
tme.
Then esus sad unto them, When ye have fted up the
on of man, then sha ye now that I am he, and that I do
nothng of mysef but as my ather has taught me, I spea
these thngs .
Ths verse has a twofod sgnfcance. When the Chrst
had been fted up and crucfed, the peope reazed after-
wards that e was the Chrst, as e had tod them. Indvd-
uay, when we ft up the Chrst orce wthn by way of
the spna cana to the pace of the s u n our own bodes,
we sha now that of ourseves we can do nothng. We
sha aso come to now and understand the Chrst orce
whch wor s wthn, and aso the ather prncpe from
whch the Chrst orce comes.
Chrst tes the ews who beeve, that f they contnue n
s word, they are s dscpes ndeed. emember that the
symboc meanng of a ew s one who has been crcumcsed
sprtuay or who has sacrfced the ower use of the fesh.
A word s a vbraton, and the word of Chrst s the
vbraton of Chrst. It s ndeed true that f we contnue n
ths vbraton or on ths hgh sprtua eve, we sha n very
truth be the dscpes of Chrst.
ur ne t story s the heang of a bnd man by the Chrst.
Ths story brngs out dfferent ponts, both physcay and
sprtuay, from other accounts of Chrst s heang of the
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bnd. In the present ncdent the Dscpes as , Master, who
dd sn, ths man or hs parents, that he was born bnd.
Chrst answers, ether hath ths man snned, nor hs par-
ents: but that the wor s of God shoud be made manfest n
hm . Ths ceary ustrates the aw of Cause and ffect,
whch governs a acts of fe. Chrst tes us that the parents
had not snned. If sns of parents were vsted upon ther
hepess chdren, there woud be no ustce n fe. sewhere
n the be t states that sns of the parents are vsted upon
the chdren to the thrd and fourth generaton. Ths s mere-
y referrng to physca heredty. The occut student nows
that there s a st hgher aw bac of the aw of physca
heredty, whch decrees that ony those gos who mert
physca defects w be born to parents who are abe to hand-
cap them wth these physca defects.
In our present case, the Chrst pany brngs out that t s
not our parents who are responsbe for our physca short-
comngs, but that we get n fe e acty what we have earned
n the schoo of evouton. The wor ng of ths aw may
be seen n cases where great men have rather ordnary chdren
and brant-mnded men have dot sons, etc.
Chrst aso sad that ths man had not snned who was
born bnd. aturay so, snce be was born bnd before he
had a chance to sn n ths fe. Then Chrst gves us the rea
e panaton n s words, that the wor s (or aw) of God
shoud be made manfest n hm . It mght aso be e pressed,
that the wor s of (the) God shoud be made manfest n
hm . In other words, the go or God wthn ths man had
voated some Cosmc aw n a prevous fe so that when he
was born agan, he was forced to go through the sufferng
of bndness unt the aw of God, whch he had voated,
shoud become manfest. When he had thoroughy earned
ths aw he woud no onger voate t n the future. (Many
tmes the physca man does not reaze the cause of the
mtatons under whch he s sufferng. evertheess, the go
or prt w earn when t has voated God s aws n ths
way).
It s nterestng to note that the Chrst ony heaed ths
man after he had been bnd for some tme. therwse, the
esson mght not have been earned. Ths s food for thought
whch we mght a medtate upon. Many of us woud e
certan mtatons removed from our ves. They can ony
be removed when we have earned the essons n connecton
wth them and understand the reason for ther havng been
mposed upon us. Then our eyes sha be opened and we
w go and sn no more .
The bnd man was tod to go and wash hs eyes. ach of
us must wash our eyes n the ver ordan or rver of
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fe that fows up the spna cana to the A-seeng ye
n the head. When ths eye s washed n ths sprtua
stream t becomes open and abe to see .
And esus sad, or udgment I am come nto ths word,
that they whch see not mght see and that they whch see
mght be made bnd. And some of the Pharsees whch were
wth hm heard these words, and sad unto hm, Are we
bnd aso esus sad unto them, If ye were bnd, ye shoud
have no sn: but now ye say, We see therefore your sn
remaneth .
The meanng of these verses s that when we do not un-
derstand a certan aw of God, there s no sn on our part
when we voate ths aw. Ths does not mean, however, that
we sha not have to pay for the voaton. It smpy means
that there s no conscous sn on our part. ut when we say
we see , as dd the Pharsees, t means that we now ths
aw, and therefore t s a sn f we voate t. A chd does
wrong un nowngy and t s no sn. The meanng of the
words, they whch see mght be made bnd , s that those
who understand sprtuay mght be bnded to the usts
of the word or be made mmune to them.
ery, very, I say unto you, e that entereth not by
the door nto the sheepfod, but cmbeth up some other way,
the same s a thef and a robber. ut he that entereth n by
the door s the shepherd of the sheep. To hm the porter
openeth and the sheep hear hs voce and he caeth hs own
sheep by name, and eadeth them out. And when he outteth
forth hs own sheep, he goeth before them, and the sheep
foow hm: for they now hs voce. And a stranger w
they not foow, but w fee from hm: for they now not
the voce of strangers .
Chrst here represents the shepherd. The door nto the
sheepfod s opened by foowng s teachngs and the
symboc story of s fe step by step. Anyone who enters
nto the sheepfod or the other panes of conscousness by
any other method s the bac magcan, who eaves hs body
a ower way nstead of through the head. The sheep
now the voce or vbraton of the Chrst and they foow
m or aspre to ve the Chrst fe. They w not foow
a fase ght or a stranger after they have seen and fet the
true ght of Chrst.
The story of the rasng of azarus from the dead by the
Chrst s a story of Intaton. Chrst was the Intator. azarus
hs frend, whom e oved, had made hmsef ready to be
rased to a hgh degree of Intaton. That s why azarus
was sad to have been dead for three days. Chrst says
dstncty, however, that the sc ness of azarus was not
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unto death but for the gory of God, that the on of God
mght be gorfed thereby . Ths s generay ta en to mean
that ths mrace was performed so that the Chrst coud e -
hbt s powers. Ths was true, but the statement refers to
the Chrst prncpe wthn azarus. esus Chrst, the actua
person, had no wsh to perform a mrace merey to show
off s powers.
Chrst dd not go to azarus mmedatey. azarus was
out of hs body and was to be rased by Chrst at the proper
tme,( The true sgnfcance of ths ncdent s that azarus
ay bound n the grave of materaty n the grave
cothes or those thngs whch hod one to the ower panes.
Chrst caused azarus, wth the sound of s voce or wth
s vbraton, to come forth from the grave of materaty
and be oosed from the cothes that bound hm. The
esoterc student who nows of a certan coth whch has
to be oosened at a certan stage of our deveopment, pease
medtate upon ths.
The ne t story contans much for the esoterc student to
ponder oyer. It s the story n whch Chrst was eatng wth
s Dscpes and Mary annonted s feet wth precous
ontment. Ths act of annontng the feet symbozes the
awa enng of the sprtua centers n the feet. Ths s done
by drectng the fe orce, whch s here represented by
Mary s annontng the Chrst s feet wth the ontment, to
ths part of the body. Mary represents the emotona nature
whch formery had been a faen woman or had wasted
the fe orce, but now had accepted the Chrst. When ths
fe orce s no onger wasted, t becomes a precous ont-
ment , whch annonts the feet and other sprtua centers
of the body.
The fact that udas companed at the e pendture of ths
ontment mght be the sub ect for much medtaton. e was
descrbed as a thef and he carred the sver n the bag .
The ower nature s aways betrayng us , and the reason
for udas compant was that he, the ower nature, wshed to
utze the vaue or power of ths ontment for hs own
ev ends. The story ma es t appear that udas wshed to
se the ontment and gve the money to the poor. Ths was
merey an e cuse of the ower nature to ve hs rea purpose.
Much nterestng nformaton s brought out n the nc-
dent of the washng of the Dscpes feet by the Chrst,
especay concernng the conversaton between Chrst and
t. Peter. The washng of the feet symbozes, for one thng,
the humty that s re ured of the Intate. or another, t
represents the ceansng of the sprtua centers n the feet
by the Chrst orce.
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When t. Peter as s the Chrst to wash hs hands and head
aso, we are gven the ocaton of the other sprtua centers
of the vta body. These aso must n tme be purfed by the
Chrst orce. Possby the reason that Chrst reped to Peter
that when hs feet were washed, he woud be entrey cean
s that the centers n the feet are probaby the ast to be set
nto actvty. When they have been made actve, the person
w very ey be entrey purfed. Ths story aso symbo-
zes the fact that the Teacher must advance to greater heghts
through servce to those of a esser degree of attanment. It
s through ovng, sef-forgettng servce that we advance
n the ngdom of God.
The promse of Chrst to send the oy Ghost, may n-
dcate the great wor e has done for us, from that pace
where he went , n purfyng the earth s desre body and
hepng us to contro the anma wthn. The oy Ghost has
s counterpart n the Trune God wthn as the uman
prt. Its ower octave s the desre body. It s the ceansng
of the desre body whch mar s the frst rea step on the oc-
cut path. Part of the greatest wor whch Chrst dd was to
ceanse the panetary desre body of the earth. Ths made t
possbe for us to secure purer matera for our own nd-
vdua desre bodes. Thus dd Chrst send the oy Ghost to
humanty n the form of ts greater nfuence n the three-fod
go through ts purer vehces n whch to nfuence the
physca man.
The ueston of Pate, What s truth , can be the sub-
ect of much medtaton. The Cosmo-Concepton says that
Truth s eterna and the search for trutb must aso be
eterna. Truth cannot be once and for a devered . As our
conscousness e pands, our concepton of Truth w aso e -
pand. Therefore, there cannot be the same e act dea concern-
ng the truth of a thng to any two persons. It s ony when
we are abe to rase our conscousness to the eve of the Chrst
Conscousness that we are abe to perceve and now what
Truth s.
Chrst appeared to the Dscpes after the Crucf on when
they had been fshng a nght, but had caught nothng. e
tod them to cast the net on the rght sde of the shp. When
they dd so they were not abe to draw t n because t was
weghed down wth fsh. ne esoterc nterpretaton s ths.
We, as fshers of men , tryng to rase our brothers to a
purer fe from the ow regons of the sea of passon w
ony be successfu when we cast our nets from the rght
or postve sde of the shp . prtua deveopment that
comes wth the eft or negatve sde of beng s dangerous
for a students. In the opnon of the wrter, those who use
ou a boards, consut medums, attend seances or use auto-
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matc wrtng are dsobeyng the command of the Chrst to
fsh from the rght sde of the shp or the body.
When Peter casts hmsef nto the sea, t s symboca of
the fact that he went to the Chrst on the sprtua pane n
whch e functoned. A better way to state Peter s act s to
say that he went to Chrst above the sea , snce the sea rep-
resents the Desre Word and Chrst was functonng on a
much hgher pane. The three commands gven to Peter by
the Chrst, eed my ambs. eed my sheep , and agan,
eed my sheep , refer to the three stages of advancement
through whch each neophyte must pass or be fed . In
Masonry there are aso three steps to Master Masonshp.
There are aso three steps n the oscrucan schoo.
The eoved Dscpe, ohn, symbozes . The fact
that he tarred unt Chrst came, ndcates that t s through
ove that we can brng the Chrst nto our ves. If we cuvate
the ove prncpe represented by ohn, we w not have to
tarry very ong unt the Chrst w be a vng factor n
our ves. It s the prayer of the wrter that we may a become
ohn and radate the ove that w brng the Chrst and
s teachngs nto our ves as a vng thng that the Chrst
w be born n the manger of our bodes and rased to the
erusaem wthn that e w be berated and n turn
berate us from the cross of the body. We pray that e
w ascend to the ather wthn and brng down the oy
Ghost to us, so that we may spea wth tongues , as dd
t. Germane, that we may hea the rc , rase the dead (from
sprtua death to sprtua fe) and preach the gospe of gad
tdngs to a the word, so that the ngdom of Chrst may
actuay come to the earth. Then we sha each ve under hs
own vne and fg tree and none sha ma e us afrad. Ths
s the sncere prayer of the wrter, and he hopes that the
reader w be heped to cooperate n ths, as a resut of some
tte ght that he may gean from these pages.
T : The thought occurred to the wrter that the reader
may not perfecty understand some of the statements Chrst
made concernng s reatonshp, etc. to the ather. The
ather Wthn s the nvsbe ather re whch s above the
mercy seat n the dome or westroom of our tempe, the
body. aturay, the Chrst Wthn, the ame , comes
from the ather Wthn or the Invsbe re , snce the
Chrst s a manfestaton of that re. To now the Chrst
(the ame ) woud be to now the ather (the Invs-
be re) from whch comes the ame . That s why
Chrst sad that no man cometh unto the ather e cept
through m. e sad aso that e went to the ather, etc.
When a of these statements are anayzed n the reatonshp
of the Chrst ght or ame to the nvsbe ather re, they
become perfecty cear. When the Chrst has ascended to the
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ather or ather re n the dome of the tempe or
body, the nvsbe fre manfests as a ght or fame. Then
ndeed do we now that Chrst and the ather are one.
We woud e to cose ths boo wth a prayer. The most
compete prayer gven to man nd s the ord s Prayer . It
s a-embracng and ta es n our every need, both physcay
and sprtuay. nce the ord s Prayer , however, s fuy
e paned n the oscrucan Cosmo- Concepton , we w
not use t here. Instead we w use the Twenty-thrd Psam .
The ord s my shepherd . heep symbozes Purty, and
t s the ord or God Wthn who eeps our sheep or
preserves our purty.
/ sha not want . Ths want refers to sprtua as we
as matera needs. If we ve and pray arght we sha never
want, snce a thngs are added to those who do a thngs
as unto the ord .
e ma eth me to e down n green pastures . Green s a
bendng of yeow (or god) and bue, whch are the coors of
the Chrst and s ather. Thus we are fed on the sprtua
food of Devoton (the ather) and ove-Wsdom (the
Chrst).
e eadeth me besde the st waters . Water represents
the emotona nature, and we are tod n ths verse that the
God Wthn w st the turbuent storms of unawfu
emotons and w brng to us perfect peace and sprtua oy.
e restoreth my sou . It s the prt or God Wthn
aone who can restore the sou, after the ower sef has de-
graded t through sn aganst God s aws. As the carna fe s
death , so the sprtua fe s fe everastng .
e eadeth me n the paths of rghteousness for hs ame s
sa e . A name s a vbraton, and we now that f we foow
or ve n the vbraton of God s hoy ame, we w be ed
nto a beautfu and rghteous fe.
ea, though I wa through the vaey of the shadow of
death, I w fear no ev for thou art wth me thy rod and
thy staff they comfort me . The vaey of the shadow of
death may refer to the actua condton that we ca death.
It may aso refer to Intaton, n whch the canddate crosses
over conscousy onto the panes where dwe the so-caed
dead . When we reach such a pont n our sprtua careers,
we sha have no fear because the God Wthn w ght the
way. The rod and the staff symboze the sona cana or
Aaron s rod whch buds . When the spna cana or
vne buds, or the fe orce ascends to the dome of the
tempe , we w have ght, and for us there w be no more
dar ness . We sha stand n the presence of the God Wth-
n, and therefore sha have no fear.
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Thou preparest a tabe before me n the presence of
mne enemes . The tabe whch the God Wthn prepares
for us s the one whereon the sprtua feast s spread for those
who have regenerated themseves and deveoped postve car-
voyance and caraudence. The feast whch they w en oy
w be the prvege of gazng nto the heaven words. They
w see the beauty of the ceesta reams and hear the heaven-
y meodes. The enemes that the feast s prepared n
the presence of are the ower attrbutes of beng, who w not
be abe to parta e of ths feast . ether w they be aow-
ed to spo the feast by usng the fe orce n a way that
woud utmatey brng death.
Thou annontest my head wth o . Ths o s the
same as that e paned by Proffessor mey on Page 20 of
eveaton, sotercay Interpreted by the wrter. Ths s
the o whch s secreted nto the bood stream by the carda n
the process of regeneraton. When ths o fows through the
bood stream and annonts the body n suffcent force, we
w be abe to do a of the thngs whch the be says a true
Chrstan can do, among whch s the abty to drn poson
and be btten by posonous reptes wth no effects. Ths
o s the vrgn o whch ghts the amp of the beng.
Ths amp , however, s no mere fgment of the magnaton.
It s the a-seeng eye and gves an actua ght whch foods
the tempe of the beng.
My cup runneth over . Ths refers to the sacrament
cup of the body n the sacra regon. It s necessary that we
f ths cup and run t over before, the beautfu thngs
mentoned above can happen to us. Ths s the cup that
hods the bood of the Chrst and the wne of fe spo en
of by mar hayyam.
urey goodness and mercy sha foow me a the days
of my fe and I w dwe n the house of the ord forever .
The ndvdua who accompshes the resuts descrbed above
w, ndeed, dwe n the house of the ord . s body w
become a tempe sacred to God, and hs conscousness w be
that of the heaven words. Goodness and mercy, two ua-
tes whch go wth such a deveopment, w be hs compan-
ons, both radatng from hm and returnng to hm, forever
and ever. e w en oy the perfect peace that passes a un-
derstandng and that sprtua ove en oyed by one who s
beoved of God . May we a some day attan to ths,
and
MA T M UP U C
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T IC I W A AI A
by P. C TT
G I . Ths boo et gves the nner meanng of the stores of
Adam and ve, Abraham, Isaac and acob, arah, ache and
ebecca. Aso nformaton concernng the Chdren of Israe or
chdren of ght. These nner reveatons are ndspensbe to be
readers. 27 Pages. Prce 2 cents.
DU . The nner, persona meanng of the aegorca story of
the e odus of the chdren of Israe from the dar ness of gypt.
Ths boo gves the steps necessary for the neophyte to ta e from
Dar ness to ght. 2 Pages. Prce 2 cents.
UT . Ths be boo n naratve form shows the entre evouton
of man nd from our start n the eaven Words unt our goro us
return n the future. In the bac of ths boo s a vauabe tte
dctonary, gvng the meanng of many occut words and names
throughout the be. 2 Pages. Prce 2 cents.
T . In the begnnng of ths boo et s a condensed hstory of
the be tsef. oowng ths, s the omance of ueen sther,
e paned n ts hdden meanng. Pages. Prce 2 cents.
. fty fve pages of esoterc nterpretaton of the mystery
boo of the od Testament. ob represents humanty and hs e -
perences w show what the ma orty of humanty must pass thru
uness they ch ose to earn the easer way than that of tra and
error. Prce 2 cents
ATI . Ths contans the formua for ndvdua rasng of
the conscousness from human to superhuman. We are tod how to
conserve the fe or soar force and regenerate the beng. Probaby
the most outstandng and vauabe boo of the be, especay to
the sprtua reader, who s gven the esoterc or nner meanng as
ths boo et gves. 9 Pages. Prce 0 cents.
T T
CCU T I T P TATI . Ths boo et contans the foow-
ng artces, The tory of asputn , The future of the Unted
tates , The Mystery of Mt. hasta , The soterc Interpre-
taton of mar hayyam s ubayat , ef Mastery , and oose-
vet and Astroogy . Prce 0 cents.
GUID P T T CCU T PAT . A coecton of vau-
abe hnts and suggestons for the neophyte on the path. ues are
gven that w save many a heart ache, f they are foowed. Ths
boo et has been caed the mud hoe boo , snce t saves many
the sppng nto the nnumerabe ptfas that ne the occut and
mystc path. Prce 2 cents.
end rders to
P. C TT, ceansde, Caforna
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A T I I G, W. MA TIC CCU T
by ohn P. C TT
W IT G D
A oscrucan omance
ere s a story of young ove n the outh where the super-
sttons of the coored peope have brought a beef n psychc
thngs from ther natve home n Afrca. Due to the ntensty
of the ove of the hero for the herone and a premonton of
unha oness to ther future, the hero e perences a gmpse of
a psychc ream through a dream or vson whch gves hm
the answer to hs premonton. e cannot be satsfed from
that tme on, unt he nows more about these matters on
the unseen panes of e stence.
The story of hs meetng wth a mysterous man who can
satsfactory answer hs uestons and who paces hs feet on
the path eadng to hs own enghtenment, and fnay to
hs Intaton, brngs out much of vauabe nformaton to the
student who s see ng the ght. These very enghtenng
and beautfu Truths shoud be especay acceptabe to the
reader, snce they are not couched n te t boo terms but are
brought out n the conversatons of the varous characters
and ther e perences as they progress through the pages of
ths nterestng nove. Interwoven throughout the entre
story are the threads of a beautfu romance whch eeps the
reader n a peasant and nterested state of mnd, whe he
s at the same tme absorbng the enghtenng phosophy of
the oscrucans.
Ths s the boo to end to a frend who wshes the e pan-
atons concernng the mysteres of fe but who s not suffc-
enty nterested to deve nto the varous te t boo s whch
mght be too dry and tedous for the new student or the
sghty nterested person. ere he w be entertaned and
nstructed at the same tme. It s the hope of the wrter that
many w be nspred by ths romance to nvestgate and study
more deepy the true faefs of eng. It was the happness
and nowedge obtaned from such boo s as, rother of the
Thrd Degree , ervant n the ouse , tdorpha , A
Dweer on Two Panets , In the and of the vng
Dead , etc., whch nspred the wrtng of ths nove, n the
hope that the wrter coud repay to some e tent the oy and
nowedge he has ganed from smar noves.
Prce 2.00, postpad
P. C TT, ceansde, Caforna.
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- TT,
U I IT CA I IA I A

eturn to des from whch borrowed.
Ths boo s DU on the ast date stamped beow.
IM 9
M g 9 3
u 3nD
U I9 3 I
7 13 7 o
C I D
7 , PM
A D PT.
D 21-100m,9, ( 399s ) 7
c o ta
C I D
A P PT.
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