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"The days of the Covenant of Manifestation are passing- away; 
The Gospel of Interpretation cometh." 

"There shall nothing new be told; but that which is ancient 
shall be interpreted." 

"Now is the Gospel of Interpretation come, and the kingdom i 
of the Mother of GoA.'—CJV.S., Part I. No. ii. (part 2) 10. 11. ^\^ 
and Part IT. No. xiii. .?i. f\ 




John M. Watkins, 
publisbcr an^ JBooftscIlcr, 


Charing^Cross Loudon, W.C. 


ist Edition - - - Christmas, i8gj 
2nd ,, - - - ,, i8g4. 

3^'d ,, - - - ,, igos. 



This book is designed (1) in satisfaction of the 
widely-expressed desire for a more particular 
account than has yet been rendered concerning 
the genesis of the writings claiming to constitute 
a " New Gospel of Interpretation " ; and (2) in 
fulfilment of the duty incumbent on me as the 
survivor of the two recipients of such Gospel to 
spare no means which may minister to its recog- 
nition and acceptance by the world, for whose 
benefit it has been vouchsafed. 

Although largely biographical in character, this 
book is not a history of individuals, but of a Work, 
and involves only such personal references as are 
necessary to such history. It is not, however, a 
full or a final account that is contained in it, 
vSuch an account can be given only in the form of 
the regular biography which is in course of pre- 
paration. This book is an instalment only of that 
biography, being put forth in advance of it, partly, 
as said above, to meet a present need, and partly, 
to prevent a total loss of the record in the event of 
my failure to complete it — a contingency of which, 
in view of the magnitude of the task and my 
advanced age, I am bound to take account. 

E. M. 



Since the publication in 1893 of this book which, 
as stated in Chapter VII., was " intended but as 
an epitome and instalment " of a far larger book 
then in course of preparation, the full and final 
account of the " New Gospel of Interpretation " 
has been given to the world. In 189G Edward Mait- 
land published his magnum opus, " The Life of 
Anna Kingsford," in two large volumes of 420 
pages, " illustrated with portraits, views, and fac- 
similes." This is, and will always be, the 
biography par excellence of Anna Kingsford and 
Edward Maitland, and it is absolutely indispen- 
sable for those who would know all that there is 
to be known of them and their w^ork and of the 
" New Gospel of Interpretation." As that book, 
however, on account of its great length, must 
always be a costly book, and therefore beyond the 
means of many who would like to have some 
reliable information concerning Anna Kingsford 
and Edward Maitland and their work, and as there 
are many who, on account of their time for reading 
being limited or their inclination to read being 
little, require information within the compass of 
a small book or go without it altogether, there will, 
notwithstanding the publication of the " Life of 
Anna Kingsford," be a demand for this shorter 
" Story," which is so' admirably suited to meet the 


needs or requirements of these classes of persons ; 
for, be it noted, the publication of " The Life of 
Anna Kingsford " has not in any way depreciated 
the value of this book in this sense that, having 
been written by one of the two recipients of the 
" New Gospel of Interpretation," it is a first 
authority second to none for the statements therein 

The change in the title of the book from " The 
Story of the New Gospel of Interpretation " to the 
present title calls for some explanation and justi- 
fication, because the former title was an excellent 
one in many respects, and the book has become 
known to many by that title. The " Gospel of 
Interpretation " is the name or description which 
was given by its Divine Inspirers, the Hierarchy 
of the Spheres Celestial, to the work of which this 
book tells the story, in token of its relation to the 
previous " Gospel of Manifestation." The former 
title implied, as the Author pointed out in his 
preface, that that which this book propounded was 
" not really a new Gospel, but one of Interpreta- 
tion only " ; and this is not really new, but, as the 
Author has also pointed out, " so old as to have 
become forgotten and lost, being the purely 
spiritual sense, as discerned from the purely 
spiritual standpoint originally intended and 
insisted on by Scripture itself as its true sense and 
standpoint, and those which alone render Scripture 
intelligible "^^\ But notwithstanding this, and 
notwithstanding that on the front page it was 
expressly stated that " There shall nothing new 
be told; but that which is ancient shall be inter- 

l')E.M. Letter in "Light" of 29th August, 1891. 


preted," the former title failed to convey to tlie 
minds of some the meaning that it was intended 
to convey, and it gave no indication of the 
biographical nature of the work. Many who other- 
wise would have read the book refrained from doing 
so because they thought that a new Gospel, 
inconsistent with and perhaps opposed to if 
not intended to supersede the old Gospel, was pro- 
pounded. It is necessary, therefore, for me to 
state, if possible more explicitly than it was stated 
in the previous editions of this book, that this is 
not an attempt to create a new Gospel differing 
from that of Jesus Christ^^). Anna Kingsford's 
and Edward Maitland's mission and aim was 
to interpret the Christ, not to rival or supersede 
Him. The " New Gospel " is, first and foremost, 
interpretative, and is destructive only in the sense 
of reconstructive. "It tells nothing new; it 
simply restores and reinforces the old, even the 
Gnosis, which, as the doctrine of the Church un- 
f alien, is that also of the Church fallen, though the 
latter has lost the key to its interpretation "(^l Nor 
is the teaching represented by this book opposed to 
the existence of an objective Church. Anna Kings- 
ford and Edward Maitland fully recognised the 
necessity of such an organisation for the formula- 
tion, propagation, and exposition of religion. Their 
opposition was " only to the recognition by the 
Church of the objective, historical, and material- 
istic aspect of religion, to the exclusion of that which 

(^'See further as to this, an article by A.K. and E.M. in 
"Light" of 23rd September, 1882, reprinted in Life A.K. 
Vol. II. p. 77. 

(')E.M. Letter in "Light" of 22nd July, 1893. 


really constitutes religion, namely, its subjective, 
spiritual, and substantial aspect, wherein alone it 
appeals to the mind and soul, and is efficacious 
for redemption." The aim of the New Gospel 
" is defined exactly," said Edward Maitland, " in 
the following citation from St. Dionysius the 
Areopagite ' not to destroy, but to construct ; or, 
rather, to destroy by construction; to conquer 
error by the full presentment of truth.' As will 
be obvious, such a design does not necessarily 
involve the destruction of anything that exists 
whether of symbol or ritual, or ecclesiastical 
organisation, but only their regeneration by means 
of their translation into their spiritual and divinely 
intended sense. And it is precisely because that 
sense has been lost — as declared in Scripture it 
had long been, and would yet long be, lost — that 
a new * Gospel of Interpretation ' has been vouch- 
safed in fulfilment of the promises in Scripture to 
that effect ; and this from the source of the original 
Divine revelation, namely, the Church Celestial, 
and by the method which always was that of such 
revelation, namely, the intuition operating under 

special illumination Even the priest, 

though hitherto deservedly regarded as the ' enemy 
of man,' will not be destroyed under the new 
regime whose inauguration we are witnessing. For 
in becoming interpreter as well as administrator, 
he will be prophet as well as priest, and speak out 
the things of God and the soul instead of conceal- 
ing them under a veil. So will the ' veil be taken 
away,' and Cain, the priest, instead of killing 
Abel, the prophet, as hitherto, will unite with him, 
becoming prophet and priest in one. And instead 
of any longer corrupting the ' woman ' Intuition, 


and suppressing the ' man ' Intellect, he will 
purify and exalt her, and enable her to fulfil her 
proper function as ' the Mother of God ' in man, 
and will recognise the intellect, when duly con- 
joined with her, as the heir of all things. Thus, 
becoming interpreter as well as administrator, 
prophet as well as priest, and recognising inter- 
pretation as the corollary of the understanding, the 
prophet-priest of the regeneration will give to men 
freely of the waters of life, that only true bread 
of Heaven, which is the food of the understanding, 
instead of the indigestible ' stones ' and poisonous 
' serpents ' of doctrines, the profession of which, 
by divorcing assent from conviction, involves that 
moral and intellectual suicide, to induce others to 
join him in committing which Cardinal Newman 
wrote his ' Grammar of Assent.' True it is ' faith 
that saves,' but the faith that is without under- 
standing is not faith, but credulity "(^>. It is for 
the above-mentioned reasons that the title of this 
book has been changed. The title must be sub- 
servient to the book, and it is hoped that, the 
change having been made, there will not be any 
further misunderstanding— even on the part of 
those who are most superficial — as to the nature 
and object of " The Story of the New Gospel of 

Edward Maitland did not long survive the com- 
pletion of the great task that he undertook when he 
set himself to write a full account of his life and 
that of his colleague. He retained his full mental 
vigour until the publication of " The Life of Anna 
Kingsf ord " ; but after that he rapidly declined, 

(*)E.M. Letter in " Light " of 17th December, 1892. 


and on the 2nd October, 1897, at the close of his 
seventy-third year, a little over nine years after the 
death of Anna Kingsford^^^ he passed away peace- 
fully at " The Warders" at Tonbridge, the home (at 
that time) of his friends Colonel and Mrs. Currie, 
with whom, and under whose loving care, he spent 
the last few months of his life — a life concerning 
which, as also that of Anna Kingsford, I will not 
say anything here, for this book will testify. 
Blessed are the souls whom the just commemorate 
before God, 

Many who read these pages will not rest until 
they know more of those great prophets the story 
of whose lives is here told, and of the Divine 
Gnosis that it was their high mission to proclaim. 
I have indicated whence they can obtain this 
information. This " Story," interesting as it is 
and much as there is in it, is little more than an 
indication of some of ths facts that are f vilh^ stated 
and dealt with in " The Life of Anna Kingsford," 
and there is much of importance that (as it could 
not possibly receive proper treatment in a book of 
this size) was passed over here to be related in the 
larger biography. I have not thought it expedient 
to alter the character of or to add much to this 
book, but I have enlarged it by incorporating 
therein, from " The Life of Anna Kingsford," 
some additional matter which is of interest, and 
which should add to the value of the book. The 
most important additions are the account of Anna 
Kingsford's vision of " The Doomed Train," on 
p.p. 43-47 ; the account of Anna Kingford's vision 

('>A.K. died on the 22nd February, 1888 


of Adoiiai, on pp. 64-68; the " Exhortation oi llermes 
to his Neophytes," on pp. 110-112; the verses "Con- 
cerning the Passage of the Soul,'' on pp. 169-170; and 
the illumination of Anna Kingsford concerning the 
"Work of Power,"on pp. 180-181. I have also amplified 
the text in some places when, on comparing it with 
corresponding passages in " The Life of Anna 
Kingsford," I found that I could do so with advan- 
tage. These amplifications are not otherwise noted. 
Finally, I have added some notes where I thought 
that further explanation was desirable or would 
prove acceptable. 


Croydon, December, 1905. 


There are certain introductory remarks which, in 
view of the prevailing tendency to reject prior to 
examination whatever conflicts with strongly 
cherished preconceptions — as anything purporting 
to be a " new Gospel " is undoubtedly calculated 
to do— may be made with advantage. Those 
remarks are as follows : — 

(1) As its title implies^^), that which is pro- 
pounded is not really a new Gospel, but one of 
Interpretation only, which is precisely what is 
admitted by all serious and thoughtful persons to 
be the supreme need of the times. It was said, for 
instance, by the late Matthew Arnold, " At the 
present moment there are two things about the 
Christian religion which must be obvious to every 
percipient person : one, that men cannot do without 
it ; the other, that they cannot do with it as it is." 

(2) As also its title implies(*^>, nothing new is told 
in it, but that only which is old is interpreted; 
and the appeal on its behalf is not to authority, 

(')The original title of this book was "The Story of the New 
Gospel of Interpretation." See preface to the present edition. 


wkether of Book, Tradition, or Institution, but to 
the Understanding- — a quality which accords not 
only with the spirit of the times, but also — as 
shewn herein — Avith that of religion itself, properly 
so called. 

(3) Scripture manifestly comprises two con- 
flicting systems of doctrine and practice, having 
for their representatives respectively the priest and 
the prophet, one only of which systems, and this 
the system reprobated in Scripture itself, has 
hitherto obtained recognition from Christendom. 
It is the purpose of the New Gospel of Interpre- 
tation to expound the system represented by the 
prophet and approved in Scripture, with a view to 
replacing the other. 

(4) For those who attach value to the prophecies 
contained in the Bible, so far from there being an 
a priori improbability against the delivery of a 
new revelation in interpretation, confirmation, or 
completion of the former revelation, and in correc- 
tion of the false presentment of it, the probability 
ought to be all in favour of such an event. This 
is because Scripture abounds in predictions of a 
restoration both of faculty and of knowledge, as 
to take place at the present time and under the 
existing conditions of Church and World ; and 
this of such kind as shall constitute a second and 
spiritual manifestation of the Christ in rectifica- 
tion of the perversion of the import of His first 
and personal manifestation, and in arrest of the 
great Apostacy, not only from the true faith of 
Christ but from religion itself, of which that 
perversion has been the cause. 

(5) So far from the idea of a new revelation 
which shall have for its end the disclosure, as the 


true sense of Scripture and Dogma, of a sense 
differing so widely from that hitherto accepted as 
to be virtually destructive of it, — so far from this 
idea being universally repugnant to orthodox 
ecclesiastics, it has found warm recognition from 
one of the foremost of modern churchmen. This 
is the late Cardinal Newman. 

Said Dr K'evrman in his Apologia pro vita sua, 
speaking of his earlier days, " The broad philo- 
sophy of Clement and Origen carried me away ; the 
philosophy, not the theological doctrine. . . Some 
portions of their teaching, magnificent in them- 
selves, came like music to my inward ear, as if the 
response to ideas, which, with little external to 
encourage them, I had cherished so long. These 
were based on the mystical or sacramental prin- 
ciple, and spoke of the various Economies or Dis- 
pensations of the Eternal. I understood these 
passages to mean that the exterior world, physical 
and historical, was but the manifestation to our 
senses of realities greater than itself. Nature was 
a parable : Scripture was an allegory : . . . . The 
process of change had been slow ; it had been done 
not rashly, but by rule and measure, ' at sundry 
times and in divers manners,' first one disclosure 
and then another, till the whole evangelical doc- 
trine was Brought into full manifestation. And 
thus room was made for the anticipation of further 
and deeper disclosures of truths still under the veil 
of the letter, and in their season to be revealed. 
The visible world still remains without its divine 
interpretation : Holy Church in her sacraments 
and her hierarchical appointments, will remain, 
even to the end of the world, after all but a symbol 
of those heavenly facts which fill eternity. Her 


mysteries are but the expressions, in human 
language, of truths to which the human mind is 
unequal "(^^. 

Dr Newman is credited also with the remark, 
made on visiting Rome for his investiture, that he 
saw no hope for religion save in a new revelation. 

These are utterances the value of which is in no 
way diminished by the fact that their utterer failed 
to bring his own life into accordance with them. 
He could write, indeed, the hymn " Lead, kindly 
light " ; but when the " kindly light " was vouch- 
safed him of those suggestions of a system of 
thought concealed within the Christian Symbology, 
" magnificent in themselves " and making " music 
to his inward ear," which he found in the patristic 
writings ; instead of following that lead, and 
striving to exhume the treasures of divine truth 
thus buried and hidden from sight, for the salva- 
tion of a world perishing for want of them, — he 
turned his back upon it, and — entering the Church 
of Rome — wrote his " Grammar of Assent," calling 
upon others to follow him in committing the 
suicide, intellectual and moral, of renouncing the 
understanding and divorcing profession from 

This was a catastrophe the explanation of which 
is not far to seek. Dr Newman had in him the 
elements which go to make both priest and prophet. 
But the former proved the stronger; and the Cain, 
the priest in him, suppressed the Abel, the prophet 
in him. Thus was he a type of the Church as 
hitherto she has been. But, happily, not as hence- 

(''Apologia pro vita sua, by J. H. Newman. New edition of 
1893, pp. 26,27. 


forth she will be. For " now is the Gospel of Inter- 
pretation come, and the kingdom of the Mother 
of God," even the " Woman," Intuition, — the 
mind's feminine mode, wherein it represents the 
perceptions and recollections of the Soul — who is 
ever " Mother of God " in man, and whose sons 
the prophets ever are, the greatest of them being 
called emphatically, for the fulness and purity of 
his intuition, the " Son of the Woman " and she 
a " virgin." 


I. — Portrait of Dr. Anna Kingsford. 

Born, Sc/>. i6th, 1846 ; Died, Feb. 22nd, 1688. 

II. — ,, Edward Maitl.-vnd (B.A., Cantab). 

Born, Oct. sjth, 1824; Died, Oct, and, iSg^. 



Preface to the First and Second Editions v. 
Preface to the Third Edition - - vii.-xiii. 

Introduction xiv.-xviii. 

Table of Contents - - . _ xx.-xxii. 
Abbreviations xxiii. 

Chapter I. 
the vocation. 

The Instiuments — Their early lives — Their consciousness of a special 
mission, and intimations of a call — Their training in respect of 
circumstance, character, and faculty, until brought together 
for their Joint work. ....... \ _gg 

Chapter II. 
the initiation. 

A baptism of the Spirit — " At last I have found a man through whom 
I can speak ! " — Intimation of the nature and aim of their work — 
The Doomed train, "No one on the engine 1" — Instantaneous 
transfer of inspiration — "Woman, ivhat have I to do with 
thee?" — The recovery of a Gospel scene, and its import — "The 
woman taken in adultery " — Vision of Adonai — Source of the 
opening sentences in St. John's Gospel — Chapter from the re- 
covered Gnosis — The Generation of the Word. - - 37-70 

Chapter III. 


he perfect love that casts out fear," In the presence of celestial visit- 
ants — A parable of the Intuition — " The Wonderful Spectacles " 
—The Greek element in the work — Hermes and John the Baptist 
— The " heresy of Prometheus " — The Fig-tree, a symbol of the 
inward understanding ; the time come for it to bear fruit — The 
Sceress's faculty — Her relations with Hermes — " Thou art the 
Rock ' addressed to Hermes — The parable of the Fig-tree — The 
Mjslic Woman of Holy Writ — ^" Go thy way, Daniel .... 


Chapter III. (contimied). 

Thou shall rest, and stand in thy lot at the end of the days "—The 
prophecy of the book of Esther— The Angel Genius, his account 
of himself and his oflice— Divine revelation the supreme common 
sense— The source and method of the New Revelation— Its chief 
recipient " not a medium or a seer, but a prophet "—An instruc- 
tion and a caution concerning the survival of tendencies encou- 
raged in past ilives— Communion with souls of the departed— 
The conditions of such intercourse— An instruction concerning 
Inspiration and Prophesying— The prophecy of" the kingdom of 
the Mother of God." 71-108 

Chapter IV. 


" Ye are not yet perfected "—Our respective .4 //rax— An exhortation- 
The Seven Spirits of God, their co-operation necessary for a per- 
fect work— " You belong to us now, to do our work and not your 
own "—Enforced silence—" The Powers of the Air ; ' their mode 
of attack— A strange visitant and his communication— A strained 
situation— Visions of guidance— The "refractory team," and 
the "Two Stars"— The promised land reached only through 
the wilderness— "The Word a \\'urd of mystery, and they who 
guard it Seven"— "One Neophyte could not save himself"— 
A Horoscope— A descent into hell— Counsels of Perfection— A 
" Merry Christmas"— A timely arrival— Neoplatonic recognition 
of Hermes— The one Truth, never without a witness in the world 
—The key of knowledge restored— Problems solved— The mystic 
" Woman " of Holy Writ. 109-141 

Chapter V. 


The key to the mystery of the Bible; the "Veil of Moses" withdrawn 
—The secret laid bare of the world's sacrificial system, and the 
feud between priest and prophet— The Memory of the Soul— The 
Standpoint of the Bible- All that Is true is Spiritual— The reve- 
lation of "that wicked one"— The seals broken and the books 
opened— The New Gospel of Interpretation— Sacerdotalism the 
"Jerusalem which killed the prophets" —The suppressed doc- 
trines—Reincarnation the corollary and condition of Regeneration 
and implicit in the Bible—" Ye -must be born again of Virgin 
Mary and Holy Ghost " —The doctrines of the Trinity and Divine 

CONTENTS. xxii. 

Chapter V. {continued). 

Incarnation as now interpreted, necessary and self-evident truths 

— Evolution the manifestation of a divine inherenc}' ; accom- 
plished only by the realisation of Divinity — The process of 
refifeneration, and therein of salvation, interior to the individual 
— Adam and Christ the initial and final stages in the spiritual 
evolution ot every man — The "Christ within" of St Paul — The 
Credo an epitome of the spiritual history of the Sons of God. 142-162 

Chapter VI. 


Spontaneity of the Seeress's faculty — Specific illuminations, in illus- 
tration, chiefly, of the process of Regeneration ; concerning (i) 
Holy Writ ; (2) Redemption ; (3) Sin and death ; (4) The Twelve 
Gates of Regeneration ; (5) The Passage of the Soul ; (6) The 
Mystic Exodus ; (7) The Spiritual Phoibos and the order ot the 
Christs ; (8) The Previous Lives of Jesus, and Reincarnation ; 
(q) The Work of Power ; the land and tongue of the New 
Revelation, why ours. - - . . . 163-183 

Chapter VII. 

THE promulgation AND RECOGNITION. 

Accordance of all the dates with those prophesied — Other coincidences 
— Why our work has remained so long unknown to the generality 
— Notable recognitions, by representative Kabalists, Mystics, 
Occultists and Divines, Catholic, Anglican, and others— Spiritu- 
alism, Theosophy, and the New Gospel of Interpretation as 
fellow-agents in the unfoldment of the world's spiritual conscious- 
ness, and the unsealing of the world's Bibles, prophesied to take 
place at this epoch — *' Abraham, Isaac, and Jacob," the Hebrew 
equivalents for Brahma, Isis, and lacchos, to denote the mysteries 
of India, Egypt, and Greece, the Spirit, the Soul, and the Body, 
and therein the Gnosis of which the Christ is the fulfilment and 
personal demonstration, and the restoration of which was pro- 
phesied by Jesus as to mean the Regeneration of the Church and 
the establishment of the divine kingdom on earth — Mjsticism and 
Occultism, the distinction between them, and the necessity of 
both physical and spiritual science to a perfect system of thought 
and rule of life — Conclusion. ----- 184-204 


A.K., for Anna Kingsford. 

B.O.A.I., for "The Bible's Own Account of Itself," by 
E.M.; second edition, 1905. 

C.W.S., for "Clothed With The Sun," being the book 
of the Illuminations of A.K. ; edited by 
E.M., 1889. 

D. and D.-S., for " Dreams and Dream-Stones," by A.K., 

edited by E.M.; second edition, 1888. 

E.C.U., for "The Esoteric Christian Union," founded 
by E.M. in 1891. 

E. and I., for " England and Islam ; or, The Counsel of 

Caiaphas," by E.M., 1877. 

E.M., for Edward Maitland. 

Life A.K., for "The Life of Anna Kingsford," by E.M., 

P.W., for " The Perfect Way ; or, The Finding of Christ," 
by A.K. and E.M.; third edition, revised, 

Statement, E.C.U., for "The New Gospel of Interpre- 
tation ; being an Abstract of the Doctrine 
and Statement of the Objects of the 
Esoteric Christian Union," by E.M.; 
revised and enlarged edition, 1892. 







1 1 wn 0/0 p^Vcy 






My colleague in the work, the history of which I 
am about to render some account, was the late 
Anna Kingsford, nee Bonus, M.D. of the 
University of Paris. 

There was a link between her husband's family 
and mine, but we were not personally acquainted 
until, in the summer of 1873, she was led by read- 
ing one of my books^^^ to open a correspondence 

(*'The book was " By and By : An Historical Romance of the 
Future," its object being to show a state of society in which the 
intuition is supreme, and individuals follow their own ideals. 
It represents a step in E.M.'s unfoldment, but not his final 
conclusions. In 1873 A.K., having read a review of this book 
in the Ezamiver (which also contained a notice of one of her 
tales), communicated with E.M. (Life A.K. Vol. I. p. 27.) 


with me, which disclosed so striking a community 
between us of ideas, aims, and methods, that I 
accepted an invitation to visit her at her husband's 
rectory at Pontesbury, Salop, in Shropshire, for 
the sake of a fuller discussion of them. This visit, 
which lasted nearly a fortnight, took plaee in 
February, 1874(9>. 

The account I received of her history was in this 
wise. Born at Stratford, in Essex, on the IGth 
September, 1846, long after the last of her many 
brothers and sisters, and endowed with the most 
fragile of constitutions and liabilities the most 
distressing of bodily weakness and suffering, and 
differing widely, moreover, in temperament from 
all with whom she was associated, her young life 
had enjoyed but a scanty share of human sym- 
pathy, and was largely one of solitude and medita- 
tion, and such as to foster the highly artistic, 
idealistic, and mystic tendencies with which she 
was born. Singularly energetic of will, and 
conscious of powers both transcending in degree 
and differing in kind from any that she recog- 
nised in others, she assiduously exercised her 
faculties in many and various directions in the 
hope of discovering the special direction in which 
her mission lay. For, from her earliest childhood 
she had been conscious of a mission, for the accom- 
plishment of which she had expressly come into 

(')This was not the first time that E.M. met A.K. He had 
met her once before, in January, 1874, in a picture gallery in 
London. " It was but for a short time, and during a single 
afternoon " ; but it was " sufficient to convince " him of " the 
unusual character of the personality " with which he had come 
into contact. (Life A.K. Vol. I. p. 32.) 


the earth-life. And she claimed even to have dis- 
tinct recollection of having been strongly dis- 
suaded from coming, on account of the terrible 
suffering which awaited her in the event of her 
assuming a body of flesh. Indeed, so little con- 
scious was she of the reality of her human 
parentage that she was wont to look upon herself 
as a suppositious child of fairy origin ; and on her 
first visit to the pantomime, when the fairies made 
their appearance on the stage, she declared that 
they were her proper people, and cried and 
struggled to get to them with such vehemence that 
it was necessary to remove her from the theatre. 
Among her amusements, her chief delight was in 
the ample gardens around her homes at Stratford 
and Blackheath, where she would hold familiar 
converse with the flowers, putting into their 
petals tiny notes for her lost relatives, the fairies, 
who in return would visit her in her dreams and 
assure her of their continued affection, and counsel 
her to have patience and courage. 

The chief occupation of her girlhood was the 
writing of poems and tales^^^^ which were tinged 
with an exquisite mysticism, and showed a ripeness 
of soul and maturity of feeling and knowledge 
wholly unaccountable for by her years, her 
experiences, or her physical heredity. At school 
she always obtained the first prizes for composition, 
and her faculty of improvisation was the delight 
of her companions ; the subjects of these her earlier 
romances being lovely princesses, gallant knights, 

('"'Her "very first published production" was a poem in a 
religious magazine, when she was " but nine years old." (Life 
A.K. Vol. I. p. 29.) 


castles, dragons, and the like, when — as may readily 
be supposed — her tall and slender frame, long 
golden hair, delicacy of complexion, deep-set 
hazel eyes, beauty of feature, the brow and the 
mouth being especially notable, the brightness of 
her looks, vivacity of her manner, her musical 
voice, and the easy eloquence of her diction, — all 
combined to make her an ideal heroine for her 
own romances. She could hardly, however, be 
said to be a persona grata with her pastors and 
masters. For while her independence of character 
and strength of will were apt to bring her into 
conflict with rules and regulations of which she 
failed to recognise the need, her thirst for know- 
ledge, especially on religious subjects, prompted 
her to the proposition of questions which were 
highly embarrassing to her teachers ; and nothing 
that they could say succeeded in convincing her 
that her duty lay in believing what she was told, 
and not in understanding it. She very early learnt 
to resent the disabilities of her sex, and to insist 
that they were not real but artificial, the result of 
masculine selfishness and injustice. This hatred of 
injustice and its correlative cruelty, especially 
towards animals, attained in her the force and 
dignity of a passion, her sensitiveness on this score 
making the chief mental misery of her life. 

Of one gift possessed by her she early learnt to 
repress the manifestation. This was the faculty 
for seeing apparitions and divining the characters 
and fortunes of people. For she was a born seer. 
But the inability of her elders to comprehend the 
faculty, and their consequent ascription of it to 
pathological causes, were wont to lead to references 
to the family doctor with results so eminently 


disagreeable and even injurious to her, as soon to 
suggest the wisdom of keeping silence respecting 
her experences. 

Her first published compositions were written 
at the age of thirteen^i), the editors who accepted 
her contributions to their magazines being under 
the impression that they came from a grown-up 
person and not from the mere child that she was. 
They cost her, she assured me, little labour, 
especially the poems, but seemed to come to her 
ready-made, and to flow through her sponta- 
neously. And whatever the country in which their 
scene lay, the local colouring and descriptions were 
always faithful and vivid, as if the places and their 
inhabitants were familiar and even actually 
visible to her. 

It was not, however, to any encouragement of 
her peculiar gifts that such excellency as she 
exhibited was due. Eather were they severely 
repressed, especially in respect of drawing, sing- 
ing and music, lest she should be tempted to 
follow them as a profession ; a fear which had been 
excited by the suggestions of her masters that she 
would be certain of success in any of those lines. 

Her innate consciousness of a mission seemed to 
her to indicate her as destined for some redemp- 
tive work, not only for others, but also for herself. 
Eor, while the instincts of the Champion and the 
Saviour were potent in her, she was dimly con- 
scious of its possessing also an expiatory element, 

<')" Beatrice : A Tale of the Early Christians," was written 
by A.K. in 1859, for the Churchman's Comjyanion, "but the 
publisher thought it worthy to make a separate volume, and 
offered to bring it out in that form, and to give her a present 
for it," which offer was accepted. (Life A.K. Vol. I. p. 4.) 


in virtue of which, her own salvation would largely 
depend upon her endeavours to save others. She 
had as yet no theorj^ whereby to explain this or any 
other of the problems she was to herself. All that 
she knew was that she possessed, or rather was 
possessed of, these feelings and impulses. It was 
easy to see by her account of herself that she was 
as one driven of the Spirit long before the Spirit 
definitely revealed itself to her. The two dejjart- 
ments of humanity which she felt especially 
impelled to succour and save w^ere her oAvn sex 
and the animals. For she would recognise no hard 
and fast line between masculine and feminine, 
human and animal, or even between animal and 
plant. In her eyes everything that lived was 
humanity, only in different stages of its unfold- 
ment. Even the flowers were persons for her. 

As she approached womanhood she found herself 
looking forward to marriage far less for its own 
sake than as a means of emancipation from restric- 
tions on her choice of a career. Her father died 
while she was yet wanting two or three years of 
her majority, leaving her mistress of an income 
ample for a single woman. And when at length 
she became engaged to Algernon Godfrey Kings- 
ford, a cousin to whom she had some time been 
attached, it was on the understanding that she 
should remain unfettered in this respect. He held 
at the time a post in the Civil Service ; but soon 
after their marriage, which took place on the last 
day of 1867, determined to read for holy orders. 
This gave her an opportunity for making herself 
acquainted with Anglican theology, of which— 
thirsting for knowledge of all kinds — she eagerly 
availed herself, accompanying him in all hia 


studies, and greatly facilitating them by her 
admirable scholarly methods. This proved to be 
the first great step in her religious and intellectual 
training for her destined mission. 

One of the occupations of her early married life 
was the editing of a lady's magazine, which she 
purchased with a view of making it an instrument 
for the dissemination of her ideas especially in 
regard to her sex. And she accordingly took an 
active part in the movement then recently origin- 
ated for the enfranchisement of women, achieving 
an extraordinary success as a public speaker. But, 
becoming convinced that their cause would be best 
advanced by the practical demonstration of their 
litness for the promotion they sought, and also 
feeling her own need for the discipline of a severe 
intellectual training to balance the emotional side 
of her nature, she soon withdrew from active par- 
ticipation in the movement. She moreover recog- 
nised as a grave mistake the disposition evinced 
by her fellow-workers to suppress their womanli- 
ness in favour of a factitious masculinity, under 
the impression that they would thereby exalt their 
sex; her idea being, that their true policy lay in 
magnifying rather than in depreciating their 
womanhood. Meanwhile she had given birth to a 
daughter, her only child. 

Her magazine was given up after a couple of 
years, the results failing to justify the expenditure 
of time, labour and money, requisite for its con- 
tinuance. Not that it lacked adequate support; 
but the principles on which she insisted on con- 
ducting it proved to be incompatible with 
commercial success. She resolutely refused all 
advertisements of articles, whether of food or of 


clotliing, of wliieli slie disapproved; and she had 
adopted the pythagorean regimen and discarded as 
unhygienic sundry articles of attire ordinarily 
deemed indispensable by her sex. It was in her 
magazine that she first struck the note which 
proved the initiation of the holy warfare since 
waged against the horrors of the physiological 
laboratory, a warfare in which she bore a foremost 
part and developed the malady of which she died. 

In 1870, a long and severe illness, which com- 
pelled her return to her mother's house at Hastings 
to be nursed, led to her entry upon another phase 
in her inner life, and a further stage in the process 
of her education for her mission. She had early 
recoiled from the faith in which she had been 
reared. This was Protestantism in its most unlovely 
form, cold, harsh, narrow, dogmatic. Her closer 
acquaintance with it as a clergyman's wife had 
done nothing to mitigate her judgment of it. 
Explaining nothing and lacking fervour and 
poetry, it left head and heart alike unsatisfied. 
Her residence as an invalid at Hastings brought 
her into intimacy with some devout Catholics, the 
effect of which was to intensify the repugnance 
already set up. She attended the Catholic services, 
and visited the sisters in the convent, reading their 
books of devotion and even making an extended 
study of Catholic doctrine, for she would do 
nothing by halves. She found what satisfied her 
heart and artistic tastes. But the chief deter- 
mining cause of the change upon which she at 
length resolved, was her reception hj night of 
sundry visitations, purporting to be of angelic 
nature, and enjoining on her, for the sake of the 
mission to which she was called — the knowledge of 


which, she was told, would in due time be revealed 
to her — that she join the Roman communion. 
Well aware that the confession of such experiences, 
whether to her relations or to a minister of her own 
Church, would elicit only a smile of pity or con- 
tempt, with a recommendation to seek medical 
advice, and involve other contingencies equally 
distasteful, she resolved to see how the same con- 
fession would be treated by a Catholic priest. 
The result of the essay was that she was listened 
to with respect and sympathy, and informed that 
the Church fully recognised such visitations as 
coming within the divine order, and as being a 
token of high spiritual favour and grace ; and while 
it refrained from pronouncing positively on them, 
considered that they ought not to be lightly dis- 
regarded. She was soon afterwards received into 
the Eoman Church, being baptised on September 
14, 1870. On June 9, 1872, she was confirmed by 
Archbishop Manning, who admonished her to 
utilise her attractions in making converts. And 
on each occasion she received additional names, 
in virtue of which she now bore the names of all 
the five women who were by the Cross and at the 

Xone the less, however, did she retain her inde- 
pendence of mind and conduct. She accepted no 
direction, and professed no tenet that she did not 
understand. And it was soon made clear to her 
that the Spirit, of whom she was being impelled, 
did not intend her to regard her adoption of 
Catholicism as more than a step in her education 
for the work required of her. For the following 
year saw her bent on seeking a medical degree, 
under the impression that such a step was in some 


way related to the mission of which she had 
received such and so many mysterious intimations. 
And she had scarcely commenced her study of 
medicine when this impression was reinforced by 
the following incident, the scene of which was her 
home in Shropshire, in the parish of which her 
husband had then recently become incumbent, 
and where I first visited them. 

This was the receipt of a letter from a lady who 
was a stranger to her, written from a distant part 
of the country, and saying that she, the writer, 
had read with profound interest and admiration a 
story(2) of '^ly^ Kingsford which, after appearing 
in her magazine, had been published as a book, and 
that after reading it she had received from the 
Holy Spirit a message for her which was to be 
delivered in person. After some hesitation as to 
what reply to make, Mrs Kingsford — whose 
account I am following exactly — agreed to receive 
her; an appointment was made, and the stranger 
duly presented herself. She was tall, erect, dis- 
tinguished looking, with hair of iron-grey and 
strangely brilliant eyes, and was perfectly calm 
and collected of demeanour. The message was to 
the effect that Mrs Kingsford was to remain in 
retirement for five years, continuing the studies 
and mode of life on which she had entered, what- 
ever they might be — for that the messenger did not 
know — and to suffer nothing and no one to draw 
her aside from them. That when these probationary 

'^)The story was " In my Lady's Chamber," and purported 
to be a " speculative romance touching a few questions of the 
day." It was afterwards pubHshed separately as by " Colossa." 
(Life A.K. Vol. I. pp. 21, 22.) 


five years were past, the Holy Spirit would bring 
her forth from her seclusion, and a great work 
would be given her to do. All this was uttered 
with a rapt and inspired expression, as though she 
had been a Sibyl pronouncing an oracle. After 
delivering her message, the messenger kissed ner 
on both cheeks and departed, first asking only 
whether she thought her mad ; a question to which 
for a moment Mrs Kingsford found it somewhat 
difficult to make reply. But only for a moment. 
For then there rushed on her the conviction that 
it was all genuine and true, and was but a fresh 
unfoldment of the mystery of her life and destiny, 
and in full accordance with her own foreshadow- 
ings from the beginning. 

Some four years later, at a time when Mrs 
Kingsford was in great straits for want of a suit- 
able home in London in which to carry on her 
studies, the same lady was similarly commissioned 
on her behalf, while totally ignorant both of her 
whereabouts and her need, and with results entirely 
satisfactory. On which occasion I had the privi- 
lege of making her acquaintance, and the satis- 
faction of finding her not merely perfectly sane, 
but a person entitled to the highest consideration, 
noted for her pious devotion to works of benefi- 
cence involving complete self-abnegation; and in 
short a veritable " Mother in Israel." 

The event above related occurred in the spring 
of 1873, the summer of which year saw Mrs Kings- 
ford impelled to do what led to the most crucial of 
the events upon which her destined mission hinged, 
namely, to write to me the letter which led to my 
visit to her home. In the autumn of the same year 
she passed her matriculation examination at thp 


Apothecaries' Hall with success so great as to fill 
her with high hopes of a triumphant passage 
through the course of her student-life. But imme- 
diately afterwards her hopes were dashed, for the 
English medical authorities saw fit to close their 
schools to women, and the way to her anticipated 
career was shut against her. 

Such was the position when, in February, 1874, 
I visited the Shropshire rectory, and such in brief 
the history which was gradually unfolded to me as 
my evident sympathy and appreciation gained the 
confidence of the still young couple, whose senior 
I vv^as by some twenty years. Both husband and 
wife were at their wits' end, the situation being 
aggravated by a circumstance which was first 
brought to my knowledge on my suggestion of the 
postponement of her design until such time as the 
medical authorities should come to their right 
minds and re-open their schools to women. The 
circumstance in question Avas her terrible liability 
on the ground of ill-health, and especially of 
asthma, to which she was a martyr, life in the 
country being impossible to her for the greater 
part of the year, when it was only in some large 
city that she was able to breathe. With the schools 
closed against her in England, her thoughts turned 
towards France, the University of Paris being open 
to women. But for obvious reasons her husband, 
who could not absent himself from his duties to 
accomjDany her, would not consent to her going 
thither unless under suitable protection. For him- 
self he had but one wish, that she should follow her 
bent and fashion her life as seemed best to her; 
for he recognised her as entitled by her endoAv- 
ments and aspirations, as well as by the terms of 


their engagement, to full liberty of action, while 
the conditions of her health claimed all considera- 
tion from him. If, indeed, the Gods had destined 
her for a mission requiring freedom of action com- 
bined with the shelter and support of a husband's 
name, it seemed to me that in him they had created 
a man expressly for the office. For some time, 
however, the difficulty seemed insuperable, and 
one that would yield to no amount of deliberation, 
even with the best will of all concerned. 

Meanwhile her self-revelations continued, being 
evidently prompted, at least as much by the 
desire to obtain some explanation of herself 
for herself, to whom she was, she avowed, 
a complete puzzle, as by the desire to elicit 
answering confidences from me. And they 
became with each disclosure more and more 
striking, until I could hardly resist the conviction 
that she was possessed of some faculty in virtue 
of which she was able to have direct perception of 
conclusions to which I had won my way by dint 
of long and arduous thinking, and in some 
instances in advance of me. She had read my 
mental history between the lines of my books, 
and was fully prepared to learn that I too had a 
consciousness, analogous to her own, of a mission 
in life perhaps also analogous to her own. 

This, I was able to assure her, was indeed the 
case, and that all my books had been written in 
the idea of finding my way to it by dint of free, 
unfettered thinking. For, brought up in the 
strictest of evangelical sects, I had even as a lad 
begun to be revolted by the creed in Avhich I was 
roared, and had very early come to regard its 
tenets, especially of total depravity and vicarious 


atonement, as a libel nothing short of blasphemous 
against both God and man, and to feel that no 
greater boon could be bestowed on the world than 
its emancipation from the bondage of a belief so 
degrading and so destructive of any lofty ideal. 
I had felt strongly that only in such measure as' 
I might be the means of its abolition would my life 
be a success and a satisfaction to myself. It even 
seemed to me that my own credit was involved 
in the matter ; and that in disproving such beliefs 
I should be vindicating my own character. For 
if God were evil, as those doctrines made Him, I 
could by no possibility be good, since I must have 
my derivation from llim. And I knew that, how- 
ever weak and unwise I might be, I was not evil. 

Then, too, my life, like hers, had been one of 
much isolation and meditation. I had felt myself 
a stranger even with my closest intimates. For 
I was always conscious of a difference which 
separated me from them, and of a side to which 
they could not have access, I had graduated at 
Cambridge with the design of taking orders ; but 
only to find that I could not do so conscientiously, 
and to feel that to commit myself to any conditions 
incompatible with absolute freedom of thought 
and expression would be a treachery against both 
myself and my kind ; — for it was for no merely per- 
sonal end that I wanted to discover the truth. I 
longed to get away from all my surroundings in 
order, first, to think myself out of all that I had 
been taught, and so to make my mind as a clean 
sheet whereon to receive true impressions and at 
first hand; and, next, to think myself into a con- 
dition and to a level wherein I could see all things 
— myself, nature, and God — face to face, with 


vision undimmed and undistorted by beliefs which, 
being inherited only and traditional, instead of 
the result of conviction honestly arrived at, were 
factitious and unreal ; no living outcome of my 
own growth and observation, but a veritable strait- 
waistcoat, stifling life and restraining develop- 
ment. And so it had come that — as related in my 
first novel, " The Pilgrim and the Shrine "(3), 
which was essentially autobiographical — I had 
eagerly fallen in with a proposal to join an expe- 
dition to the then newly-discovered placers of 
California, an enterprise which, besides promising 
to gratify the love for adventure, physical as well 
as mental, which was strong in me, would post- 
pone if not solve the difficulty of my position. It 
possessed, moreover, the high recommendation of 
taking me to the world of the fresh, unsophisti- 
cated West, instead of to that East which had 
been made almost hateful to me by its association 
with the tenets by which existence had been 
poisoned for me. 

So, setting my face towards the sunset, I became 
one of the band of " Forty-niners " in California, 
and remained abroad in the continents and isles of 
the Pacific, from America passing to Australia, 
until the intended year of my absence had grown 
into nearly ten years, and I had experienced well- 
nigh every vicissitude and extreme which might 
serve to heighten the consciousness, toughen the 
fibre, and try the soul of man. But throughout all, 
the idea of a mission remained with me, gathering 
force and consistency, until it was made clear to 

(')The first edition of " The Pilgrim and the Shrine " was pub- 
lished in 1867. 


me tliat not destruction merely, but construction, 
not the exposure of error but the demonstration 
of truth, was comprised in it. For I saw that it 
was possible to reduce religion to a series of first 
principles, necessary truths and self-evident pro- 
positions, and that only in such measure as it was 
thus reduced and discerned, was it really true and 
really believed; — in short, that faith and know- 
ledge are identical. To accept a religion on the 
ground that one had been born in it, and apart 
from its appeal to the mind and moral conscience, 
and thus to make it dependent upon the accident 
of birth and parentage, was to resemble the African 
savage who for the same reason worships Mumbo 
Jumbo. How, moreover,— I asked myself — could 
a religion which was not in accord with first 
principles, represent a God, Who, to be God, must 
Himself be the first of, and must comprise all 
principles; must account logically for all the facts 
of consciousness, be it imfolded as far as it may? 
Granting that, as the poet says, " an honest man's 
the noblest work of God," it was for me no less true 
that " an honest God's the noblest work of man." 
And it was precisely such a being that I longed to 
elaborate out of, or discover in, my own conscious- 
ness, confident that the achievement meant the 
solution of all problems, the rectification of all 
difiiculties, the satisfaction of all aspirations, intel- 
lectual, moral, and spiritual. Following such 
trains of thought, I arrived at the assurance that 
I had within my own consciousness both the 
truth itself and the verification of the truth, and 
that it remained only to find these. 

Returning to England in 1857, and, after an 
interval, devoting myself to literature, all that I 


wrote, whether essay or fiction, represented the 
endeavour by probing the consciousness to the 
utmost in every direction to discover a central, 
radiant, and indefeasible point from which all 
things could be deduced, and on which, as a pivot 
they must depend and revolve. I read largely, 
and went much among people, always in search 
of aid in my quest; but only with the result of 
finding that neither from books nor from persons 
could I even begin to get what I sought, but only 
from thought. 

Meanwhile everything seemed ordered with a 
view to the end ultimately attained. For, so far 
from having left behind me for ever the vicissi- 
tudes, and struggles, and trials, and ordeals, in 
which the wildernesses of the western and southern 
worlds had been so fruitful, I was found of them 
in the old world to which I had returned ; and this 
in number, kind, and degree, such as to make it 
appear as if what I had borne before had been 
inflicted expressly for the purpose of enabling me 
to bear what was put upon me now. And it was 
only when I had learnt by experience that the very 
capacity for thought is enhanced by feeling no 
less than by thinking, that the " ministry of pain " 
found its explanation. For the feeling required of 
me proved to be that of the inner, not merely of 
the outer man, of the soul, not merely of the body ; 
and the faculty, to be the intuition, and not merely 
the intellect. Hence I was made to learn by expe- 
rience, long before the fact was formulated for me 
in words, that only " by the bruising of the outer, 
the inner is set free," and " man is alive only so far 
as he has felt." 

Everything seemed contrived expressly in order 


to force me in this inward direction. Even in my 
literary work, nothing of the " trade " element 
was permitted to intrude. I could not write 
except when writing to or from my own centre. 
Faculty itself was shut off, if turned to any other 
purpose. Everything I wrote must minister to and 
represent a step in my own unfoldment. 

I can confidently affirm that the only books 
which really helped me were, with scarcely an 
exception, those which I wrote myself. Of the 
exceptions the chief was Emerson. His essays had 
been my vade mecum in all my world-wide wander- 
ings. And there were three sentences of his which, to 
use his own phrase, " found " me as no others had 
done. They were these : " The talent is the call " ; 
"I the imperfect adore my own perfect"; and, 
" Beware when God lets loose a thinker on the 
earth." Like Emerson himself, I had yet to learn 
that man's own perfect is God, and self-culture is 
God-culture, provided the self be the inmost self. 
The two other books which most helped me were 
Bailey's " Festus," and Carlyle's "Hero-Worship." 
And I owed something to Tucker's " Light of 
Nature." By which it will be seen that my affinity 
was always for the prophets rather than the priests 
of literature ; for the intuitionalists rather than 
the externalists. 

Gradually two leading ideas took definite form 
in my mind, which, however, proved to be but two 
aspects or applications of one and the same idea. 
And that idea proved to be the keynote of all that 
I was seeking after. For it finally solved the 
problems of existence, of religion, of the Bible, 
of Being itself. Hence the necessity of this refer- 
ence to it. 


This idea was that of a duality subsisting 
in every unity, such as I had nowhere read or 
heard of. I was, of course, aware that the theolo- 
gical doctrine of the Trinity involved a Duality. 
But not of a kind to find a response in my mind. 
And being unable to assimilate it as it stood, I 
ignored it; putting it aside until it should present 
itself to me in an aspect in which it was intelli- 
gible. I felt, however vaguely, that the Duality 
I sought was in the Bible, though it had been 
missed by the official expositors of that book. And 
the conviction that it was in some way connected 
with my life-work was so strong that I constructed 
for the covers of my two first books a monogram 
symbolical of Genesis i. 27. And I looked to the 
unfoldment of what I felt to be the secret sig-nifi- 
cance of that utterance for the explication of all 
the mysteries the solution of which engrossed me. 
The thought did not seem to originate in any of 
my experiences, but rather to be part of my 
original stock of innate ideas, supposing that there 
are such ideas, and to derive confirmation and 
explanation from my experiences. 

Those experiences were in this wise. It had been 
my privilege to have the friendship of several 
women of a type so noble that to know them was 
at once an education and a religion ; women whose 
perfection of character had served more than any- 
thing else to make me believe in God, when all 
other grounds had failed. I could in no wise 
account for them on the hypothesis of a fortuitous 
concourse of unintelligent atoms. And not only 
did I find that the higher the type the more richly 
they were endowed with precisely the faculty of 
which I myself was conscious as distinguishing 


me from my fellows; I found also that I was 
unable to recognise any woman as of a high type as 
woman save in so far as she was possessed of it. I 
had failed to find any who possessed the knowledge 
I craved, and who were thereby able to help ma in 
my thought. They helped me nevertheless, but it 
was by being what they were, rather than by 
knowing and doing, be they admirable as they 
might in these respects. I recognised in them 
that which supplemented and complemented 
my mental self in such wise as to suggest 
unbounded possibilities of results to accrue 
from the intimate association of two minds thus 
attuned to each other, and duly unfolded by 
thought and study. It needed, it seemed to me, 
but the reverberation and intensification of 
thought, induced by the apposition of two minds 
thus related, for the production of the divine child 
Truth in the very highest spheres of thought. So 
that the results would by no means be restricted to 
the mere sum of the associated capacities of the 
two minds themselves. And in view of such high 
possibilities I found myself appropriating and 
applying the ejaciilation which Virgil puts into the 
mouth of Anna when urging the union of her 
sister Dido with ^neas — 

" Qu8e siu'gere regna 
Conjugio tali !" 
and I felt with Tennyson that 

" Tliey two together well might move the world." 
So boundless seemed to me the kingdoms of Truth, 
Goodness, and Beauty which would spring from 
such conjunction. 

It goes without saying that such relationship 
was contemplated by me only as the accompani- 


ment of a liappy re-marriage. [For I had married 
in Australia only to be widowered after a year's 
wedlock.] But such a prospect was so long with- 
held as to make me dubious of its realisation^"*). 
Nevertheless, some inner voice was ever saying : 
'* Wait ; wait. Everything comes to him who waits, 
provided only he do so in faith and patience, 
looking to the highest." But that I did wait, and 
accordingly kept myself free for what ultimately 
was assigned to me, was due far less to the expecta- 
tion of finding that for which I waited, than to 
the vivid consciousness which I had of the bitter- 
ness that Avould come of finding it, only to be 
withheld from it through a previous disposal of 
myself in some other and incompatible quarter. 
This was an impression which served largely to 
keep my life as free as I desired my thought to be. 
But that the as yet undisclosed arbiters of my des- 
tiny deemed it insufficient as a deterrent, appeared 
from their reinforcement of it in a manner which 
effectually debarred me from marriage save on the 
condition, impossible to me, of a mercenary 
alliance. This was a reversal of fortune through a 
succession of losses so serious as to be the cause of 
reducing my means to the minimum compatible 
with existence at all in my own station, which soon 
afterwards happened. That there were yet further 
reasons for this imposition on me of the rule of 
poverty, arising out of the nature of the work 
required of me, was in due time made manifest, 
and also what those reasons were. They need not 
be specified here, excepting only this one. It made 

C'E.M. did not marry again. He had one child, Charles 
Bradley Maitland, and he died on the 16th February, 1901. 


impossible the ascription to my destined colleague 
of mercenary motives for her association with me. 
In this I came to recognise a delicate providence 
for which I felt I could not be too thankful. In 
the meantime, even while smarting severely from 
this dispensation, and others yet more bitter which 
were heaped on me for no apparent cause or fault 
of my own that I could discern, the thought that 
most of all served to sustain me under what I felt 
Avould have utterly broken down in heart or head, 
or in both of these organs, any other person what- 
ever of whom I had knowledge, — that thought 
was the surmise or suspicion that all these things, 
hard to bear as they were, and undeserved as they 
seemed, might prove to be blessings in disguise, in 
ministering to the realisation of the controlling 
ambition of my life by educating me for it; and 
that according to the manner in which I bore them 
might be the result. 

There is yet one more personal disclosure essen- 
tial to this part of my relation. It concerns my 
own mental standpoint at the time at which my 
narrative has arrived. Bent as I was on pene- 
trating the secret of things at first hand, and by 
means of a thought absolutely free, I was never 
for a moment disposed to turn, as my so-called 
free-thinking contemporaries one and all had 
turned, a scornful back upon whatever related to or 
savoured of the current religion. Scripture and 
dogma were not for me necessarily either false or 
inscrutable because their official exponents had 
presented them in an aspect which outraged my 
reason and revolted my conscience. I felt bound 
— if only in justice to them and myself — at least 
to find out what they did mean before finally dis- 


carding them. And in this act of justice I was 
strangely sustained by a sense of the possibility 
that the truth, if any, contained in them, was no 
other than that of which I was in search. This is 
to say, that in all my investigations I kept before 
me the idea that, if I could discern the actual 
nature of existence and the intended sense of the 
Bible and Christianity, independently of each 
other, they might prove on comparison to be iden- 
tical ; in which case the latter would really 
represent a true revelation. Meanwhile, I found 
myself constrained to believe, as an axiomatic 
proposition, that the higher and nobler the con- 
ception I framed in my imagination of the nature 
of existence, and the more in accordance with my 
ideas of what, to be perfect, the constitution of the 
universe ought to be, the nearer I should come to 
the actual truth. 

Similarly with religion. For a religion to be true, 
it must, I felt absolutely assured, be ideally per- 
fect after the most perfect ideal that we can frame. 
This is to say, that not only must it be in itself 
such as to satisfy both head and heart, mind and 
moral conscience, spirit and soul ; it must also be 
perfectly simple, obviously reasonable, coherent, 
self-evident, founded in the nature of things, 
incapable — when once comprehended — of being 
conceived of as otherwise, absolutely equitable, 
eternally true, and recognisable as being all these, 
invariable in operation, independent of all acci- 
dents of time, place, persons and events, and 
comparable to the demonstration of a mathematical 
problem in that it needs no testimony or authority 
beyond those of the mind ; and requiring for its 
efi&cacious observance, nothing that is extraneous 


or inaccessible to the subject-individual, but within 
his ability to recognise and fulfil, provided only 
that he so will. It must also be such as to enable 
him by the observance of it to turn his existence 
to the highest possible account imaginable by him, 
be his imagination as developed as it may : and 
all this as independently of any being other than 
himself, as if he were the sole personal entity in 
the universe, and were himself the universe. That 
is to say, the means of a man's perfectionment 
must inhere in his own system, and he must be 
competent of himself effectually to apply them. 
It is further necessary, because equitable, that he 
be allowed sufficient time and opportunity for the 
discovery, understanding and application of such 

Such are the terms and conditions of an ideally 
perfect religion, as I conceived of them. It is a 
definition which excludes well-nigh, if not quite, 
all the characteristics ordinarily regarded as apper- 
taining to religion, and notably to that of 
Christendom. For in excluding everything 
extraneous to the actual subject-individual, and 
requiring religion to be self-evident and neces- 
sarily true, it excludes as superfluous and irrele- 
vant, history, tradition, authority, revelation, as 
ordinarily conceived of, ecclesiastical ordinance, 
priestly ministration, mediatorial function, vica- 
rious satisfaction, and even the operation of Deity 
as subsisting without and apart from the man, all 
of which are essential elements in the accepted 
conception of religion. Nevertheless, profound as 
was my distrust of the faithfulness of the orthodox 
presentation, I could not reconcile myself to a 
renunciation of the originals on which that pre- 


seutation was founded, until I liad satisfied myself 
that I had fathomed their intended and real 

I had, moreover, very early conceived a per- 
sonal affection for Jesus as a man, so strong as to 
serve as a deterrent both from abandoning the 
faith founded on Him, and from accepting it as it 
is as worthy of Him. 

Such was my standpoint, intellectual and reli- 
gious, at the period in question. The time came 
when it found full justification; our results being 
such as to verify it in everyone of its manifold 
aspects. And not this only. The doctrine which 
had so mysteriously evolved itself out of iny con- 
sciousness to attain by slow degrees the position 
of a controlling influence in my life, the doctrine, 
namely of a Duality subsisting in the Original 
Unity of Underived Being, and as inhering there- 
fore in every unit of derived being, this doctrine 
proved to be the key to the mysteries both of 
Creation and of Redemption, as propounded in the 
Bible and manifested in the Christ; the key also 
to the nature of man, disclosing the facts both of 
his possession of divine potentialities as his birth- 
right, and his endowment with the faculty whereby 
to discern and to realise them. And while it proved 
constructive in respect of Divine Truth, it proved 
destructive in respect of the falsification of that 
truth which had passed for orthodoxy, by dis- 
closing the source, the motive, the method and the 
agents of that falsification. 

But these things were still in the future. At 
the time with which we are now concerned, I had 
commenced a book to represent the standpoint just 
described, " The Keys of the Creeds." The first 


and initial draft of that book was written under 
the sympathetic eye of one of the order of noble 
women to which reference has been made, and 
owed much to the enhancement of faculty derived 
by me from such conjunction of minds. The second 
and final draft was written under like relation- 
ship with another member of the selfsame order, 
even she who proved to be my destined collaborator 
in the work of which this book recounts the story. 
It was published in 1875. It is necessary only to 
say further of the book thus produced, that not- 
withstanding certain defects of expression, due 
chiefly to an insufficient acquaintance with the 
terminology of metaphysics, it proved an invalu- 
able help to very many, as was amply shown by 
the letters of grateful appreciation received from 
them by me. The keynote was that which after- 
wards found expression in the utterance, — 

" There is no enlightenment from without : the 
secret of things is revealed from within. 

" From without cometh no Divine Revelation : 
but the Spirit within beareth witness "(^\ 

For the lesson it contained was the lesson that 
the phenomenal world cannot disclose its own 
secret. To find this, man must seek in that sub- 
stantial world which lies within himself, since all 
that is real is within the man. From which it 
followed that if there is no within, or if that within 
be inaccessible, either there is no reality, or man 
has no organon of knowledge, and is by constitu- 
tion agnostic. Meanwhile, the very fact of my 

(')See p. 100 


possessiou of an ideal exempt from the limitations 
of the apparent, constituted for me a strong pre- 
sumption in favour of the reality of the ideal. 

The moment of contact between my destined 
colleague and myself, was as critical for one as for 
the other, only that in my case the crisis was 
intellectual. I could see to the end of the argu- 
ment I was then elaborating; and that it landed 
me close to the dividing barrier between the two 
worlds of sense and spirit, supposing the latter to 
have any being^^). But I neither saw beyond, nor 
knew how to ascertain whether or not there is a 
beyond. We were discussing the question of there 
being an inner sense in Scripture, such as my book 
suggested ; and whether, supposing it to have such 
a sense, it required for its discernment any faculty 
more recondite than a subtle imagination; and if 
it did, is there such a faculty? and what is its 
nature ? By which it will be seen that I was still 
in ignorance of the nature of the faculty I found in 
myself and recognised as especially subsisting in 
women, and which, for me, really made the 

The reply rendered by her to these questionings 
constituted the proof positive that I had at length 
discovered the mind which my own had so long 
craved as its sorely needed complement. In response 
to them she gave me a manuscript in her own 
writing, asking me to read it and tell her frankly 
what I thought of it. Having read and re-read it, I 

(^)E.M. says that "The Keys of the Creeds" brought his 
thought up to the extreme limits of a thought merely intel- 
lectual, to transcend which it would be necessary to penetrate 
the barrier between the worlds of sense and of spirit. (Life 
A.K. Vol. I. p. 54.) 


enquired how and where she had got it. She replied 
by asking what I thought of it. I answered, " If 
there is such a thing as divine revelation, I know 
of nothing that comes nearer to my ideal of what 
it ought to be. It is exactly what the world is 
perishing for want of — a reasonable faith." She 
then told me that it had come to her in her sleep, 
but whence or how she did not know; nor could 
she say whether she had seen it or heard it, but 
only that it came suddenly into her mind, without 
her having ever heard or thought of such teaching 
before. It was an exposition of the Story of the 
Fall, exhibiting it as a parable having a signifi- 
cance purely spiritual, wholly reasonable, and of 
universal application, physical persons, things, 
and events described in it disappearing in favour 
of principles, processes, and states appertaining to 
the soul ; no mere local history, therefore, but an 
eternal verity. The experience, she went on to 
tell me, was far from exceptional ; she had 
received many things which had greatly struck 
and pleased her in the same way, and sometimes 
while in the waking state in a sort of day-dream. 
It was subsequently incorporated into our book, 
" The Perfect Way." 

Her account of her faculty, of which she related 
several instances, produced a profound impression 
on me. It differed altogether from any that 
I had heard of as claimed by the votaries of 
" Spiritualism," a creed to which neither of us 
had assented ; such little experience as we* had of 
it having failed to convince us of the genuineness 
of its phenomena; though she, on her part, con- 
fessed to having been somewhat at a loss to account 
for some things she had seen. But though not 


spiritualists, we were not materialists. Bather 
were we idealists, who had yet to learn and, as the 
event proved, were destined shortly to learn, that 
the Ideal is the Real, and is Spiritual. 

The event also proved that in order to learn it 
and to know it positively by experience, there 
were two conditions to be fulfilled, on both of 
which she had already entered, but I had yet to 
enter. One of these conditions was physical, the 
other was emotional. The former consisted in the 
renunciation of flesh-food in favour of a diet 
derived from the vegetable kingdom. The latter 
condition consisted in the kindling of our enthu- 
siasm for the ideal into a flame of such ardour and 
intensity as to make it the dominant passion of 
our lives, and one in which all others would be 
swallowed up. It was to be an enthusiasm at once 
for Humanity, for Perfection, for God. 

Had we been in any degree instructed in spiritual 
or occult science, we should have known that the 
renunciation of flesh-food, though in itself a 
physical act, has ever been recognised by 
initiates as the prime essential in the unfoldment 
of the spiritual faculties ; since only when man is 
purely nourished can he attain clearness and ful- 
ness of spiritual perception. As it was, neither of 
us had ever heard of occult science, or of the 
necessity of such a regimen to the perfectionment 
of faculty. She had adopted it on grounds physio- 
logical, chemical, hygienic, jesthetic, and moral; 
not on grounds mental or spiritual. I now under- 
took to adopt it partly on the same grounds which 
had influenced her, and partly with a view to 
enhance and consolidate the sympathy subsisting 


between us. The mental and spiritual advantages 
of the regimen made themselves known to us by 

The other condition found its fulfilment through 
the knowledge I derived from her of the methods 
of the physiologists. That savages, sorcerers, 
brigands, religious fanatics, and corrupt priest- 
hoods had always been wont to make torture their 
gain or their pastime, I was well aware, and 
believed that evolution would sweep them and 
their practices away in its course. But the dis- 
covery now first made to me that identical bar- 
barities are systematically perpetrated by the 
leaders of modern science on the pretext of 
benefiting humanity, in an age which claims to 
represent the summit of such evolution as has yet 
been accomplished ; and that after all its boasts, 
the best that science can do for the world is to 
convert it into a hell and its population into fiends, 
by the deliberate renunciation of the distinctive 
sentiments of humanity, — this was a discovery 
which filled me with unspeakable horror and 
amazement, at once raising to a white heat the 
enthusiasm of love for the ideal already kindled 
within me, and adding to it a like enthusiasm of 
detestation for its opposite. From which it came 
that I found myself under the impulsion simul- 
taneously of two mighty influences, the one 
attracting, the other repelling, but both operating 
in the same direction. For while by the 
former I was drawn upwards by the beauty of 
an ideal indefinitely enhanced by its contrast with 
the foul actual below, by the latter I was impelled 
upwards by the hideousness of that actual. The 
sight of the moral abyss disclosed to me in Yivi- 


section, as I perused volume after volume of the 
annals of the practice written by the perpetrators 
themselves, and now first made accessible to me, 
effectually purged out of my system any particle 
of dilettanteism that might have still lurked in it, 
compelling me to regard as of the utmost urgency 
all and more than all that I had hitherto contem- 
plated doing deliberately. 

This was the construction of a system of thought 

which by force of its appeal to both those two 

indispensable constituents of humanity, the head 

and the heart, shall compel acceptance from all 

persons really human, and in presence of which the 

whole system of which Vivisection was the typical 

outcome and symbol should vanish from off the 

earth. This system was Materialism, of which only 

now did I discern the full significance. The 

systematic organisation of wholesale, protracted, 

uncompensatable torture, for ends purely selfish, 

was— I saw with absolute distinctness — not an 

accidental and avoidable outcome of Materialism, 

but its logical and inevitable outcome. And it was 

to the eradication of Materialism that, from that 

moment, I dedicated myself. It was a rescue work 

for both man and beast, seeing that humanity 

itself was menaced with extinction. For the 

materialist, of course, that which makes the man 

is the form. For me it was the character, and it 

was this, the character of mankind present and to 

come, that was at stake. For man demonised is 

no longer man. In the overthrow of Materialism, 

I saw absolutely, was salvation alone to be found, 

whether for man or beast. The consideration that 

only as an abstainer from flesh-food I could with 

entire consistency contend against vivisection, was 


a potent factor in determining my change of diet. 
Trne, the distinction between death and torture 
was a broad one. But the statistics I now for the 
first time perused, of the slaughter-house and the 
cattle-traffic, showed beyond question, that torture, 
and this prolonged and severe, is involved in the 
use of animals for food as well as for science. And 
over and above this was the instinctive perception 
of the probability that neither would they who had 
them killed, whether for food, for sport, or for 
clothing, be allowed the privilege of rescuing them 
from the hands of the physiologist ; nor would the 
animals be allowed to accept their deliverance at 
the hands of those who thus used them. They who 
would save others, we felt, must first make sacrifice 
in themselves. And in the presence of the joy of 
working to effect such salvation, sacrifice would 
cease to be sacrifice. 

This, too, we noted, and with no small satis- 
faction — that to make the rescue of the animals 
an immediate and urgent motive, was in no way 
to abandon the original motive of hatred to the 
tenet of vicarious atonement. For we recognised 
vivisection itself as but the extension to the 
domain of science, of the very principle by which 
we had been inexpressibly revolted in the domain 
of religion ;  — the principle of seeking one's own 
salvation by the sacrifice of another, and that the 
innocent. And so we learnt that " New Scientist 
is but Old Priest writ differently," — to vary 
Milton's expression ; and that in both domains the 
tenet had its root in Materialism. When the time 
came for our mission to be more particularly 
defined, our satisfaction was unbounded on 
receiving the charge, " We mean you to lay bare 


the secrets of tlie world's sacrificial system." It 
expressed with absolute conciseness and exacti- 
tude all that we had in our minds, far better than 
we could have expressed it. 

The importance of this question of vivisection 
in vitalising us for the work before us, will be 
seen by the following fact. The time came when 
we knew that the work committed to us was that 
revelation anew of the Christ which was to con- 
stitute His Second Advent, inasmuch as it was the 
interpretation of the truth of which He was the 
manifestation. It was to be a spiritual coming; 
in the " clouds of heaven," the heaven of the 
" kingdom within " of man's restored understand- 
ing. And, as at His first advent so at His second, 
He was to have His birth among the animals. 

And so it verily was. For — as I have elsewhere 
8tated(6) — " Their terrible wrongs, culminating at 
the hands of their scientific tormentors, were the 
last drops which filled to overflowing with anguish, 
indignation and wrath, hearts already brimming 
with the sense of the world's degradation and 
misery, wringing from them the cry which rent 
the heavens for His descent, and in direct and 
immediate response to which He came. 

" For the New Gospel of Interpretation was 
vouchsafed in express recognition of the deter- 
mined endeavour, by means of a thought abso- 
lutely fearless and free, to scale the topmost 
heights, fathom the lowest depths, and penetrate 
to the inmost recesses of Consciousness, in search 
of the solution of the problem of Existence, under 
the assured conviction that, when found, it would 

<«)Statement E.C.U. p. 80. 


prove to be one that would make above all things 
Vivisection impossible, if only by demonstrating 
the constitution of things to be such that, terrible 
as is the lot of the victims of the practice here, 
they are not without compensation hereafter, while 
the lot of their tormentors will be unspeakably 
worse than even that of their victims here. And 
so it proved, with absolute certainty to be the 
case, to the full vindication at the same time of 
the Divine Justice and the Divine Love ; " no expe- 
rience being withheld which would qualify us to 
bear positive testimony thereto. For, although at 
the outset we were, as I have said, in no wise 
believers in the possibility of such experiences, 
the time came, and came quickly, when the veil 
was withdrawn, and the secrets of the Beyond were 
disclosed to us in plenitude, in its every sphere, 
from the abyss of hell to the heights of heaven. 
And we learnt that this had become possible 
through the passionate energy with which, in our 
search for the highest truth, for the highest ends, 
and in purest love to redeem, we had directed our 
thought inwards and upwards, living at the same 
time the life requisite to qualify us for such per- 
ceptions. Thus did we obtain practical realisation 
of the promise that they who do the divine will, by 
living the divine life, shall know of the divine 
doctrine. Our whole mental attitude had been one 
of prayer in its essential sense ; which is not that 
of saying prayers, but as it came to be defined for 
us — " the intense direction of the will and desire 
towards the Highest; an unchanging intent to 
know nothing but the Highest." Because " to 
think inwardly, to pray intensely, and to imagine 
centrally, is to hold converse with God." And we 


had done this without knowing it was prayer, or 
calling it by that name. For, knowing only the 
conventional conception of prayer, we had recoiled 
from it as from other conventional conceptions of 
things religious. 

Now, however, we found that we had done 
instinctively and spontaneously precisely what was 
necessary to bring us into relations at once with our 
spiritual selves and with the world of those who 
consist only of the spiritual self. For, by thus 
becoming vitalised and sensitive in that part of 
man's system which endures and passes on, we had 
come into open conditions with the world of those 
who have thus endured and passed on, and are no 
longer of the terrestrial, but of the celestial, having 
surmounted all lower and intermediate planes. All 
this came to us without anticipation on our part, 
or any conscious seeking for it; but yet without 
causing dismay or surprise when it came. For it 
came so gradually as to seem to be but the natural 
and orderly result of the unfoldment of our own 
spiritual consciousness, and excited only feelings 
of joy and thankfulness at finding our method and 
aspirations crowned with so high a success. Thus 
was it made absolutely clear to us that, so far from 
divine revelation involving miracle, or requiring 
for its instruments persons other in kind than the 
ordinary, it is a prerogative of man, belonging to 
him as man ; and requiring for its reception only 
that he be fully man, alive and sensitive in his own 
innermost and highest, in his centre as in his 
circumference. Thus living on the quick and 
finding no others who did so, it seemed to us as if 
we alone were the quick, and all others were dead. 

We noted yet another way in which we supple- 


mented and complemented each other. It was in 
this wise. As I was bent on the construction of a 
system of thought which should be at once a 
science, a philosophy, a morality, and a religion, 
and recognisable by the understanding as indu- 
bitably true; she was bent on the construction of 
a rule of life equally obvious and binding, and 
recognisable by the sentiments as alone according 
with them, its basis being that sense of perfect 
justice wTiich springs from perfect sympathy. 

By which it will be seen that while it was her 
aim to establish a perfect practice, which might or 
might not consist with a perfect doctrine, i!^ was 
my aim to establish a perfect doctrine which would 
inevitably issue in a perfect practice, by at once 
defining it and supplying an all-compelling motive 
for its observance. 

These, as we at once recognised, were the two 
indispensable halves of one perfect whole. But we 
had yet to learn the nature and source of the com- 
pelling motive for its enforcement. 

The deficiency was made good by the discovery 
of the fact of man's permanence as an individual. 
The revelation of this truth was the demonstration 
to us of the inanity — not to use a stronger term — 
of the system called " Positivism." In ignoring 
the soul, that system lacks the motive and repu- 
diates the source of the sentiments on which it 
insists, and to the experiences of which those senti- 
ments are due. 



My visit to the rectory resulted in an intimacy 
which made me to such extent a member of the 
family as to remove all obstacles to the collabora- 
tion required of us. It was soon made evident 
that not only our association, but her design of 
seeking a medical education was for both of us an 
indispensable element in our preparation for our 
now recognised joint-mission. In its general 
aspect that mission had for its purpose the over- 
throw of Materialism, and in order to qualify us 
for it, it was deemed necessary that we undergo a 
training in the most materialistic of the world's 
schools. This was the University of Paris. She 
alone was to seek a diploma. For me it was enough 
that I accompany her in her studies, and that we 
submit the teachings received by her to rigid 
analysis by our combined faculties. Doing this, 
we found ourselves competent to declare positively 
the falsity of the materialistic system on the 
strength both of logical processes and of practical 
demonstration, by means of the experiences of 
which we found ourselves the recipients. For 
although we had never heard of such things as 
" psychic faculties," — the very phrase was not yet 
invented— we found ourselves possessed of them 
in such measure that no longer did the veil which 
divides the world sensible from the world spiritual 


constitute au impassable barrier, but both were 
open to view, and the latter was as real and acces- 
sible as the former. 

It was about the middle of 187G that this remark- 
able accession of faculty began to manifest itself 
in plenitude, I being the lirst to experience it, 
notwithstanding my previous total lack of any 
faculty of the kind, or of belief in the possibility 
of my having it. But the purification which my 
physical system had undergone by means of my 
new dietary regimen, and the constant and intense 
direction of my thought inwards and upwards, the 
forcible concentration of my mind upon the essen- 
tial and substantial ideas of things, and this under 
impulsion of an enthusiasm kindled to a white 
heat — an enthusiasm, as already said, both of 
aspiration and of repulsion — and the enhancement 
of faculty through sympathetic association, — 
these had so attenuated the veil that it no longer 
impeded my vision of spiritual realities. And I 
found myself — without seeking for or expecting it 
— spiritually sensitive in respect of sight, hearing, 
and touch, and in open, palpable relations with a 
world which I had no difficulty in recognising as of 
celestial nature ; so far did it transcend everything 
of which I had heard or read in the annals of the 
contemporary spiritualism ; so entirely did it 
accord with my conceptions of the divine. 

That I refrain from employing the terms " super- 
natural " and " superhuman," is because they 
assume the knowledge of the limits of the natural 
and the human, and arbitrarily exclude from those 
categories regions of being which may really 
belong to them. The celestial and the divine are 
not necessarily either superhuman or supernatural ; 


they may be but the higher human and the 
higher natural. If they are at all, they are 
according to natural order, and it is natural for 
them to be. 

Nevertheless, vast as was the interval it repre- 
sented between my past and present states, it came 
so naturally and easily as to be clearly the result, 
not of any abnormal or accidental cataclysm 
involving a breach of continuity, but of a perfectly 
orderly unfoldment every step of which was dis- 
tinctly traceable. For though the process was akin 
to that of the attainment of sight by one previously 
blind, and the final issue was sudden, the issue had 
been led up to in such wise as to render it legiti- 
mate and normal. For its earliest indication^") was 
an opening of the mind in such wise that subjects 
hitherto beyond my grasp, and problems deemed 
insoluble, became comprehensible and clear; while 
whole vistas of thought perfectly continuous and 
coherent, would disclose themselves to my view, 
stretching far away towards their source in the 
very principles of things, so that I found myself 
intellectually the master of questions which pre- 
viously had baflSied me. 

The experience I am about to relate was not only 
remarkable in itself, it was remarkable also as 
striking what proved to be the keynote of all our 
subsequent work, the doctrine, namely, of the 
substantial identity of God and man. It had sud- 
denly flashed on my mind as a necessary and self- 
evident truth, the contrary of which was absurd ; 
and I had seated myself at my writing-table to 
give it expression for a book I had lately com- 

i')In 1875. (Life A.K. Vol. I. p. 73.) 


menced^^>. I was alone and locked in my room in 
my chambers off Pall Mall, Mrs Kingsford being 
at the time in Paris, accompanied by her husband. 
It was past midnight, and all without was quiet; 
there was not a sound to break my abstraction. 
This was so profound that I had written some four 
pages without drawing breath, the matter seeming 
to flow not merely from but through me without 
conscious mental effort of my own. I saw so clearly 
that there was no need to think. In the course of 
the writing I became distinctly aware of a presence 
as of someone bending over me from behind, and 
actively engaged in blending with and reinforcing 
my mind. Being unwilling to risk an interruption 
to the flow of my thought, I resisted the impulse 
to look up and ascertain who or what it was. Of 
alarm at so unlooked-for a presence I had not a 
particle. Be it whom it might, the accord between us 
was as perfect as if it had been merely a projection 
of my own higher self. I had never heard of 
higher selves in those days, or of the possibility of 
such a phenomenon ; but the idea of such an 
explanation occurred to me then and there. But 
this solution of the problem of my visitant's per- 
sonality was presently dissipated by the event. 

The passage I had been writing concluded with 
these words : — 

" The perfect man of any race is no other than the 
perfect expression in the flesh of all the essential charac- 
teristics of the soul of that race. Escaping the limitations 
of the individual man, such an one represents the soul of 
his people. Escaping the Ihnitations of the individual 

f^lThe book was " England and Islam : or The Counsel of 
Caiaphas," which was published in 1877. 


people, he represents the soul of all peoples, or Humanity. 
Escaping the limitations of Humanity, but still preserving 
its essential characteristics, he represents the soul of the 
system of which the earth is but an individual member. 
And finally, after climbing many a further step of the 
infinite ladder of existence, and escaping the limitations 
of all systems whatever, he represents — nay, finds that he 
is — the sold of the universe, even God Himself, once 
' manifested in the flesh,' and now ' perfected through 
suffering,' ' purified, sanctified, redeemed, justified, glori- 
fied,' ' crowned with honour and glory,' and ' seated for 
ever at the right hand of the Father,' ' one with God,' even 
God Himself." 

At this moment — my mind being so wholly pre- 
occupied with the utterance and all that Fsaw it 
involved, as to make me oblivious of all else — the 
presence I had felt bending over me darted itself 
into me just below the cerebral bulb at the back of 
my neck, the sensation being that of a slight tap, 
as of a finger-touch ; and then in a voice full, rich, 
firm, measured, and so strong that it resounded 
through the room, exclaimed, in a tone indicative 
of high satisfaction, " At last I have found a man 
through whom I can speak !" 

So powerful was the intonation that the tympana 
of my ears vibrated to the sound, palpably bulging 
outwards, showing that they had been struck on 
the inner side, and that the presence had actually 
projected itself into my larynx and spoken from 
within me, but without using my organs of speech. 
I was conscious of being in radiant health at the 
time, and was unable to detect any symptom of 
being otherwise. My thought, too, and observa- 
tion were perfectly coherent and continuous, and I 
could discern no smallest pretext for distrust of the 


reality of the experience. And my delight and 
satisfaction, which were unbounded, found expres- 
sion in the single utterance, " Then the ancients 
were right, and the Gods are!" so resistless was 
the conviction that only by a divinised being could 
the wisdom and power be manifested of the 
presence of which I was conscious. The words, 
" At last I have found a man " were incompatible 
with the theory of its being an objectivation of my 
own particular ego, and, moreover, they indicated 
the speaker as one high in authority over the race. 

Nothing more passed on that occasion ; but a 
vivid impression was left with me that my visitant 
belonged to the order of spirits called " Plane- 
taries." But as I had then no knowledge of such 
beings, I put aside the question of his identity for 
the solution which I trusted would come of further 
enlightenment. This came in due time, with the 
result of confirming the impression given me at the 
time. The explanation, however, does not come 
within the scope of this present writing. Some 
time afterwards, when searching at the library of 
the British Museum in the writings of the old 
occultists for experiences analogous to our own, 
I came upon one account which described the 
entrance into the man of an overshadowing spirit 
exactly as it had occurred to me, so far as it con- 
cerned the nape of the neck as the point of entry 
and the slightness of the sensation. The only 
further reference to the incident necessary here is 
as follows. 

A little later Mrs Kiugsford had returned to 
England, being compelled to quit Paris by a severe 
illness which she had contracted immediately on 
her arrival there ; and was pursuing her studies in 


Loudon, making lier home with a relative in 
Chelsea. The event proved that she had been sent 
back by the supervisors of our work expressly in 
order to be within reach of me. Indeed, an inti- 
mation had been given me before she had gone 
that she would not be allowed to stay abroad, as 
our near contiguity was indispensable, and I had 
accordingly viewed her departure with consider- 
able disquietude, circumstances rendering it 
impossible for me to leave home just then. Prior 
to coming back she had obtained from the Minister 
of Education the exceptional privilege of a permit 
allowing her attendance at a London hospital to 
count in her Paris course. 

The first experience received by her in relation 
to our work, after her return to London, was the 
terrific vision of " The Doomed Train "(^). 

On bringing it to me on the morning of its occur- 
rence, she exclaimed as she entered the room, " Oh, 
I have had such a terrific dream ! It has quite 
shattered me. And I have brought it for you to 
try and find its meaning, if it has one. I wrote it 
down the moment I was able." Her appearance 
fully confirmed her statement. It alarmed me. 
This is the account: — 

" I was visited, last night, by a dream of so 
strange and vivid a kind that I feel impelled to 
communicate it to you, not only to relieve my own 
mind of the oppression which the recollection of it 

'"'This vision occurred in London in November, 1876. It was 
merely referred to in the previous editions of this book, but I 
have inserted it here in full from "The Life of A.K." Vol. I. 
pp. 115-117. It is also given in "England and Islam," pp. 
438-442. S.H.H. 


causes me, but also to give you an opportunity of 
finding the meaning, which I am still far too much 
shaken and terrified to seek for myself. 

" It seemed to me that you and I were two of a 
vast company of men and women, upon all of 
whom, with the exception of myself — for I was 
there voluntarily — sentence of death had been 
passed. I was sensible of the knowledge — how 
obtained I know not— that this terrible doom had 
been pronounced by the official agents of some new 
reign of terror. Certain I was that none of the 
party had really been guilty of any crime deserving 
of death; but that the penalty had been incurred 
through their connection with some regime, 
political, social, or religious, which was doomed to 
utter destruction. It became known among us 
that the sentence was about to be carried out on a 
colossal scale; but we remained in absolute 
ignorance as to the place and method of the 
intended execution. Thus far my dream gave me 
no intimation of the scene which next burst on 
me, — a scene w^hich strained to their utmost 
tension every sense of sight, hearing, and touch in 
a manner unprecedented in any dream I have pre- 
viously had. 

" It was night, dark and starless, and I found 
myself, together with the whole company of 
doomed men and women who knew that they were 
soon to die, but not how or where, in a railway 
train hurrying through the darkness to some 
unknown destination. I sat in a carriage quite at 
the rear end of the train, in a corner seat, and was 
leaning out of the open window, peering into the 
darkness, when, suddenly, a voice, which seemed 
to speak out of the air, said to me in a low, distinct, 


intense tone, the mere recollection of which makes 
me shudder, — ' The sentence is being carried out 
even now. You are all of you lost. Ahead of the 
train is a frightful precipice of monstrous height, 
and at its base beats a fathomless sea. The railway- 
ends only with the abyss. Over that will the train 
hurl itself into annihilation. THERE IS NO ONE 

" At this I sprang from my seat in horror, and 
looked round at the faces of the persons in the 
carriage with me. No one of them had spoken, or 
had heard those awful words. The lamplight from 
the dome of the carriage flickered on the forms 
about me. I looked from one to the other, but 
saw no sign of alarm given by any of them. Then 
again the voice out of the air spoke to me, — ' There 
is but one way to be saved. You must leap out of 
the train !' 

" In frantic haste I pushed open the carriage-door 
and stepped out on the footboard. The train was 
going at a terrific pace, swaying to and fro as with 
the passion of its speed; and the mighty wind of 
its passage beat my hair about my face and tore at 
my garments. 

" Until this moment I had not thought of you, 
or even seemed conscious of your presence in the 
train. Holding tightly on to the rail by the 
carriage-door, I began to creep along the footboard 
towards the engine, hoping to find a chance of 
dropping safely down on the line. Hamd-over-hand 
I passed along in this way from one carriage to 
another ; and as I did so I saw by the light within 
each carriage that the passengers had no idea of 
the fate upon which they were being hurried. At 


length, in one of the compartments, I saw you. 

* Come out!' I cried; 'come out! Save yourself! 
In another minute we shall be dashed to pieces !' 

" You rose instantly, wrenched open the door, 
and stood beside me outside on the footboard. The 
rapidity at which we were going was now more 
fearful than ever. The train rocked as it fled 
onwards. The wind shrieked as we were carried 
through it. ' Leap down !' I cried to you. ' Save 
yourself ! It is certain death to stay here. Before 
us is an abyss ; and there is no one on the engine !' 

" At this you turned your face full upon me 
with a look of intense earnestness, and said, ' No, 
we will not leap down ; we will stop the train.' 

" With these words you left me, and crept along 
the footboard towards the front of the train. Full 
of half-angry anxiety at what seemed to me a 
Quixotic act, I followed. In one of the carriages 
we passed I saw my mother and eldest brother, 
unconscious as the rest. Presently we reached the 
last carriage, and saw by the lurid light of the 
furnace that the voice had spoken truly, and that 
there was no one on the engine. 

" You continued to move onwards. ' Impossible ! 
Impossible !' I cried ; ' it cannot be done. Oh, 
pray, come away!' 

" Then you knelt upon the footboard, and said, 

* You are right. It cannot be done in that way ; 
but we can save the train. Help me to get these 
irons asunder.' 

" The engine was connected with the train by 
two great iron hooks and staples. By a tremendous 
effort, in making which I almost lost my balance, 
we unhooked the irons and detached the train; 
when, with a mighty leap as of some mad super- 


natural monster, the engine sped on its way alone, 
shooting back as it went a great flaming trail of 
sparks, and was lost in the darkness. We stood 
together on the footboard, watching in silence the 
gradual slackening of the speed. When at length 
the train had come to a standstill, we cried to the 
passengers, ' Saved ! Saved !' And then, amid the 
confusion of opening the doors and descending and 
eager talking, my dream ended, leaving me shat- 
tered and palpitating with the horror of it." 

This vision was intended to show us the destruc- 
tion, moral, intellectual, and spiritual, towards 
which the world was tending by following mate- 
rialistic modes of thought, and the part we were to 
bear in arresting its progress towards the fatal 
precipice, at all hazards to ourselves. The startling 
announcement made to her by the invisible voice 
when the crowded train was rushing at full speed 
to its doom, "There is no one on the engine!" 
exactly represented the philosophy which, denying 
mind in the universe, recognises only blind force. 

I had determined to include an account of this 
vision in the book on which I was then engaged, 
" England and Islam." And I was alone in my 
rooms, reading the proofs of it, my mind being 
occupied solely with the letterpress, until I came to 
the remark ascribed to me in the vision, as made 
in reply to her entreaty that I would jump out 
with her to save ourselves, " No, we will not leap 
down, we will stop the train." At this moment 
the voice which shortly before^^'') had said to me, 
" At last I have found a man through whom I can 
speak !" addressed me again, saying in a pleased 


P- 4>. 


and encouraging tone, as if the speaker had been 
following me in my reading, and desired to remove 
any doubts I might have of the reality of our 
mission, — " Yes ! Yes ! I have trusted all to you !" 
This time he spoke from without me, but 
apparently quite close by. And among the impres- 
sions which at the same instant were flashed into 
my mind, was the impression, amounting to a 
conviction, that whatever might be the part 
assigned to others in the work of the new illu- 
mination in progress and the restoration thereby 
to the world of one true doctrine of existence, the 
exposition of its innermost and highest sphere, the 
head corner-stone of the pyramid of the system 
which is to make the humanity of the future, had 
been committed to us alone. And now, writing 
nearly twenty years later, I can truly say that 
this conviction has never for a moment been 
weakened, but on the contrary has gathered con- 
firmation and strength with every successive 
accession of experience and knowledge, and while 
cognisant of and fully appreciating all that has 
taken place in the unfoldment of the world's 
thought during the interval. 

Ever since that memorable winter of 1876-7, the 
conviction, shared equally by my colleague, has 
been with me that the controlling spirit of the 
Ilebrew prophets was that also of our work, the 
purpose of which was the accomplishment of their 
prophecies, by the promotion of the world's 
spiritual consciousness to a level surpassing any 
yet attained by it, to the regeneration of the 
church and the establishment of the kingdom of 
God with power. Having which conviction, there 
was for us but one object in life:— to fulfil at 


whatever cost to ourselves the conditions necessary 
to make us fitting instruments for the perfect 
accomplishment of a work which we recognised as 
the loftiest that could be committed to mortals. 

My colleague's enforced return to London was 
promptly signalised by an experience which served 
not only yet further to demonstrate the reality and 
nature of our mission, and of her primacy in our 
work, but to disclose its essentially Christian 
character, which hitherto had been an open 
question for us. For that upon which we ourselves 
were bent was the discovery of the nature of exist- 
ence at first hand, and independently of any 
existing system whatever. It was truth and truth 
alone that we sought, and to this end we had 
laboured to make ourselves as those of whom it is 
said, " Of such is the kingdom of heaven." For in 
divesting ourselves of all prepossessions and 
prejudices, we had made ourselves as " little 
children." We were neither believers nor dis- 
believers, but pure sceptics in that best sense of 
the term in which it denotes the unbiased seeker 
after God and truth. This is to say, we were, and 
we gloried in being, absolutely free thinkers, a term 
which, in its true acceptation, we regarded as 
man's noblest title. This is the sense in which it 
denotes a thought able to exercise itself in all 
directions open to thought, outwards and down- 
wards to matter and negation, and inwards and 
upwards to spirit and reality. And our work 
proved in the event to be the supreme triumph 
of Free Thought. 

The experience in question was as follows. It 
was night and I was alone and locked in my 
chambers, and was writing at full speed, lest it 


should escape me, an exposition of tlie place and 
office of woman under the coming regeneration. 
And I was conscious of an exaltation of faculty 
such as might conceivably be the result of an 
enhancement of my own mind by jxmction with 
another and superior mind. I was even conscious, 
though in a far less degree than before, of an 
invisible presence. But I was too much engrossed 
with my idea to pay heed to persons, be they whom 
they might, human or divine, as well as anxious 
to take advantage of such assistance. I had clearly 
and vividly in my mind all that I desired to say for 
several pages on. Then, suddenly and completely, 
like the stoppage of a stream in its flow tlirough a 
tube by the quick turning of a tap, the current of 
my thought ceased, leaving my mind an utter 
blank as to what I had meant to say, and totally 
unable to recall the least idea of it. So palpable 
was its withdrawal, that it seemed to me as if it 
must still be hovering somewhere near me, and I 
looked up and impatiently exclaimed aloud to it, 
"Where are youF" At length, after ransacking 
my mind in vain, I turned to other work, for I was 
perfectly fresh, and the desertion had been in no 
way due to exhaustion, physical or mental. On 
taking note of the time of the disappearance, I 
found it was 11.30 precisely. 

The next morning failed to bring my thought 
back to me as I had hoped it would do ; but it 
brought instead, an unusually early visit from 
Mrs. Kingsford, who was — as I have said — staying 
in Chelsea. " Such a curious thing happened to 
me la"st night," she began, on entering the room, 
" and I want to tell you of it and see if you can 
explain it. I had finished my day's work, but 


though it was late I was not inclined to rest, for 
I was wakeful with a sense of irritation at the 
thought of what you are doing, and at my exclu- 
sion from any share in it. And I was feeling 
envious of your sex for the superior advantages 
you have over ours of doing great and useful work. 
As I sat by the fire thinking this, I suddenly found 
myself impelled to take a pencil and paper, and 
to write. I did so, and wrote with extreme rapidity, 
in a half-dreamy state, without any clear idea of 
what I was writing, but supposing it to be some- 
thing expressive of my discontent. I had soon 
covered a page and a half of a large sheet with 
writing different from my own, and it was quite 
unlike what was in my mind, as you will see." 

On perusing the paper I found that it was a 
continuation of my missing thought, taken up at 
the point where it had left me, but translated to a 
higher plane, the expression also being similarly 
elevated in accordance both with the theme and the 
writer, having the exquisiteness so characteristic 
of her genius. To my enquiry as to the hour of 
the occurrence, she at once replied, '' Half-past 
eleven exactly ; for I was so struck by it that I 
took particular notice of the time." 
What I had written was as follows : — 
" Tliose of us who, being men, refuse to accord to women 
the same freedom of evolution for their consciousness 
which we claim for ourselves, do so in consequence of a 
total misconception of the nature and functions both of 
Humanity and of Existence at large. Tlie notion that 
men and women can by any possibility do each other's 
work, is utterly absurd. Whom God hath distinguished, 
none can confound. To do the same thing is not to do 
the same work ; inasmuch as the spirit is more than the 
fact, and the spirit of man and of woman is different. 


Wliile for the j3roduction of perfect results it is neceflsary 
that they work hannoniously together, it is necessary also 
tliat they fulfil separate functions in regard to that 
work "''>. 

This was the point at which my thought had 
failed me, to be taken up by her at the same instant 
two miles away., without her knowing even that I 
contemplated treating that particular theme, as I 
had purposely reserved it until I should have com- 
pleted the expression, hoping to give her a pleasant 
surprise ; for it was one very near to her heart. 
This is her continuation of it. It will be seen that, 
besides complementing my thought, it responded 
remedially to her own mood : — 

" In a true mission of redemption, in the proclamation 
of a gospel to save, it is the man who must preach ; it is 
the man who must stand forward among the people; it 
is the man who, if need be, must die. But he is not alone. 
If his be the glory of the full noontide, his day has been 
ualiered in by a goddess. Aurora has preceded Phoibos 
Apollo ; Mary has been before Christ. For, mark that He 
shall do His first and greatest work at her suggestion. To 
her shall ever belong the glory of the inauguration ; of 
her shall the gospel be born ; from her lips shall the 
Christ take the bidding forHis first miracle ; from her shall 
His earliest inspiration be drawn. The people are athirst 
for the living wine, which shall be better, sweeter, purer, 
stronger, than any they have yet tasted. The festival 
lags, the joy slackens, for need of it. Tlie Christ is in their 
midst, but He opens not His lips; His heart is sealed. His 
hour is not yet, come. Mark that the first inspiration 
falls on the woman by His side, on Mary the Mother of 
God ; she saith unto Him, * They have no wine.' She has 
spoken, the impulse is given to Divinity. His soul awakens, 

<')E. and I. p. 299. 


His pulse quickens, He utters the word that works the 
miracle. Hail, Mary, full of grace ; Christ is thy gift to 
the world ! Without thee He could not have been ; but for 
thine impulse He could have worked no mighty work. 
This shall be the history of all time; it shall be the sign 
of the Christ. Mary shall feel; Christ shall speak. Hers 
the gloiy of setting His heart in action ; hers the thrill of 
emotion to which His power shall respond. But for her 
He shall be powerless ; but for her He shall be dumb ; but 
for her He shall have no strength to smite, no hand to 
help. It is the seed of the woman who shall bruise the 
serpent's head. The Christ, the true prophet, is her child, 
her gift to the world. ' Woman, behold thy Son !' " 

Such Avas the first intimation and the manner 
thereof, given iis of the truth subsequently revealed 
in plenitude, — the presence in Scripture of a 
mystical sense concealed within the apparent 
sense, as a kernel in its shell, which, and not the 
literal gense, is the intended sense^-^ As was later 
shown us in regard to the story of the cursing of 
the fig-tree, that of the marriage in Cana was a 
parable having a spiritual import; and the 
character of Jesvis was cleared from the reproaches 
based on the literal sense. Striving for fuller 
unfoldment and enlightenment, we were at length 
enabled to discern the tremendous mistake which 
orthodoxy has made ; the mistake of confounding, 
first, Jesus with Christ, and, next. Mar}' the 
mother of Jesus, with the Virgin Mary, the mother 

<^>It is probable that E.M. intended this statement to apply 
only to the N.T., or to the Gospels, because, before February, 
1874, when he first visited A.K. at her house (p. 2), she had 
received in sleep " an exposition of the Story of the Fall, 
exhibiting it as a parable having a significance purely spiritual " 
and E.M. certainly regarded the Biblical Story of the Fall as 
"Scripture." S.H.H. 


of Christ, and the conversion thereby of a perfect 
philosophj^ into a gross idolatry. Meanwhile, the 
experience was a further demonstration to us of 
the reality and accessibility not merely of the 
world spiritual, but of the world celestial also, and 
of the high source of the commission under which 
we had become associated together. It was also an 
indication that as concerned ourselves our work 
appertained to the spiritual, rather than to the 
social plane. Such application of it would follow 
in due time. No other hj^pothesis that we could 
devise would account for the facts. Nor could we 
imagine any source other thau the Church invisible 
for an interpretation so noble of the Scriptures of 
the Church visible. 

Not that the hypothesis of an extraneous source 
accounted for all our experiences. For besides 
receiving knowledge from such influences, there 
were instances in which we actually saw and 
seemed to remember scenes, events, and persons, 
long since vanished from earth, and felt at the time 
that it needed only that the period of lucidity be 
sufficiently prolonged to enable us to recover from 
personal recollection the whole history concerned. 

I was somewhat surprised by finding the first 
experiences of this nature, as well as certain others 
of an equally high and rare order, occurring to me 
rather than to my colleague, of the superiority of 
Avliose faculty and of whose primacy in our work 
I had no manner of doubt. The explanation at 
length vouchsafed was in this wise. It was in order 
to qualify me for recognising by my own expe- 
riences the reality and value of hers Avhen they 
should come. Not otherwise should I know enough 
to be able to believe. It proved, moreover, to be 


part of the plan ordained to withdraw from me, 
m a great measure, the faculty requisite for them, 
when I had become familiar with them. The 
reason for according her such preference over and 
above the superiority of her gifts will presently 
appear. It was another and an exquisite illustra- 
tion of the depth and tenderness of the mj^stical 
element underlying Christianity as divinely con- 
ceived and intended. 

The partial withdrawal from me of faculty just 
alluded to took place early in 1877, but not until I 
had undergone a thorough experiential training in 
its varied" manifestations. Among these were two 
which call for relation here, by reason of their 
serving to show that nothing was withheld which 
might minister to the completeness of the work 
set us. The first was as follows : — 

Being seated at my writing-table, and meditat- 
ing on the gospel narrative, with a strange sense of 
being separated by only a narrow interval from a 
full knowledge of all that it implied, I found myself 
impelled to seek the precise idea intended to be 
conveyed by the story of the woman taken in 
adultery. No account that I had read of it had 
satisfied me, least of all that which was proposed 
in the " Ecce Homo " of Professor Seeley, a book 
then recent and enjoying a repute w^hich filled me 
with a strong feeling of personal resentment. For 
his account, especially of the feelings excited in 
Jesus by the sight of the accused woman, revolted 
me by its inscription to Him of a sense of impro- 
priety at once monkish and conventional, and of a 
limitation of charity altogether incompatible with 


the abounding sympathy which was the essence 
of His nature. It made Him that most odious of 
characters, a fvude. 

As I meditated, and in foHowing my idea I 
passed into a state which, though highly interior, 
was not sufficiently interior for my purpose — for 
I w^anted, so to speak, to see my idea— a voice 
audible only to the inner hearing, yet quite dis- 
tinct, said to me, " You have it withm you. Seek 
for it." Thus encouraged, I made a further effort 
at concentration, when — to my utter surprise, for 
I had no expectation or conception of such a thing 
— the whole scene of the incident appeared pal- 
pably before me, like a living picture in a camera 
obscura, so natural, minute and distinct as to leave 
nothing to be desired, and, at the same time, 
utterly unlike any pictorial representation I had 
ever seen of it. Close before me, on my right 
hand, stood the Temple, with Jesus seated on a 
stone ledge in the porch, while ranged before Him 
was a crowd of persons in the costumes of the 
country and the time; each costume shoAving the 
grade or calling of its wearer. Standing together 
in a group in front of Him were the disciples, and 
immediately beside them were the accusers, who 
were readily recognisable by their ample robes and 
sanctimonious demeanour ; and quite close to Him, 
between Him and them, stood the accused woman. 
As I approached the scene, moving meteor-like 
through the air. He was in the act of lifting 
]limself up from stooping to write on the ground, 
and I had a perfect view of His face. He was of 
middle age, but, to my sur])rise, the type was that 
of a ]\[urillo, rather than a Hatt'aelle, and the lower 
portion of the face Avas covered with a short, dark 


beard. The expression was woru and anxious, and 
somewhat weary. The skin was rough as from 
exposure to the weather. The eyes were deep-set and 
lustrous, and remarkable for the tenderness of 
their gaze. One of the apostles, whom I at once 
recognised by his comparative j^outhfulness as 
John, though his back was towards me as I 
approached, was in the act of bending forwards to 
read the words just traced in the dust on the pave- 
ment; and, as if drawn to him by some potent 
attraction, I at once passed unhesitatingly into 
him as he bent forward, and tried to read the 
words through his eyes. Their exact purport 
escaped me; but the impression I obtained was 
that they were unimportant in themselves, having 
been written merely to enable Jesus to collect and 
calm Himself. For He was filled with a mighty 
indignation, which was directed, not against the 
accused woman, but against the by-standing repre- 
sentatives of the conventional orthodoxies, the 
chief priests and Pharisees, her sanctimonious and 
hypocritical accusers, — those moral vivisectors 
through whose pitilessness the shrinking woman 
stood there exposed to the public gaze, while her 
fault was so brutally blurted out in her j)resence 
for all to hear; for her attitude showed her ready 
to sink with shame into the ground, and afraid to 
look either her accusers or her Judge in the face. 
He, her Judge, also has heard it, and knows that 
they who utter it are themselves a thousand-fold 
greater sinners than she, inasmuch as that which 
she has yielded through exigency either of passion 
or of compassion, has with them been a cold-blooded 
habit engendered of ingrained impurity. 

In contrast with them she stands out in His eyes 


an augel of innocence; and an overwlielming 
indignation takes possession of Jlim, so that lie 
will not at once trust Himself to speak. His 
impulse is to drive them forth with blows and 
reproaches from His presence, as once already He 
has driven the barterers from the Temple. And 
so, to keep His wrath from exploding, He stoops 
down and scribbles on the ground, — no matter 
what, anything to keep Himself within bounds. 
In the exercise His spirit calms. Indignation, He 
reflects, is too noble a thing to be expended upon 
insensates such as they, and exhortation would be 
vain. He will try sarcasm. So He raises himself 
up, and looks at them, very quietly, and even 
assentingly. Yes, they are quite right; the law 
must be vindicated, and so flagrant a sin severely 
punished. But, of course, onlj'^ the guiltless is 
entitled to inflict punishment on the guilty. 
Therefore He says, " He of you who is blameless in 
respect of this sin, let him first cast a stone at her." 
And having said this, He stoops down again to 
write, this time to hide His smiles at their con- 
fusion, the sight of which would but have incensed 
and hardened them. What! no rush for ammuni- 
tion wherewith to pound to death this only too 
human specimen of humanity^-^^ ! What can be the 

'''The expression of which the above is an adaptation, had 
recently been applied by Mr Gladstone to the Turkish power. 
For the period was the eve of the Turco-Russian War ; and Mr 
Gladstone had found vent for his strong sacerdotal proclivities 
by siding fiercely against the priest-hating and prophet- 
venerating Turks, and demanding their expulsion from Europe, 
very much on the plea that " it was good for Europe that one 
nation die for the rest." It was in recognition of the part thus 
played by him that I took for the sub-title of my book (" England 
and Islam ") " The Counsel of Caiaphas." The. book — which 
was written under a high degree of illumination — contained an 


meaning of the general move among these self- 
appointed censors of morals? " They which heard 
Him, being convicted of their own consciences, 
went out one by one, beginning at the eldest even 
unto the last." No wonder they crucified Him 
when they got their chance. And no wonder that 
most of the ancient authorities omit all mention of 
the incident. Even of His immediate biographers 
only he records it who is styled " the Beloved," and 
whose name, office, and character indicate him as 
the representative especially of the love-principle 
in humanity. 

Such were the impressions made on me by this 
vision while it lasted, and written down at the 
time. And so strong in me was the feeling that 
I could similarly recall the whole history of Jesus, 
that I mentally addressed to the presences which 
I felt, though I could not see, around me an 
inquiry whether I should then and there begin the 
attempt. The reply, similarly given, was a decided 
negative so far as that present time was concerned, 
but accompanied by an intimation that our future 
work would comprise something of the kind; a 
prediction which was duly fulfilled. 

I found myself perplexed beyond measure to 
comprehend the modus operandi of this experience. 

earnest appeal to Mr Gladstone, which, if heeded, would have 
saved the country from its subsequent humiliations. Among 
other things I was clearly shown that the policy which sought 
to detach England from the East, was of infernal instigation, 
being intended to thwart the rapprochement between 
Christianity and Buddhism from which the new humanity was 
to spring. But the circumstances of the book's production — it 
was poured through me at great speed and printed off as it 
came — precluded due revision and elimination of redundant 
matter ; and for these and other reasons, I have suffered it to 
go out of print. E.M. 


No explanation was forthcoming, whether from 
my own mind or from my illuminators, until long 
afterwards; and when it came it was in reference 
immediately to similar experiences received by my 
colleague, some of which likewise involved corre- 
sponding personal recollections coinciding with 
but surpassing mine. In the meantime the teach- 
ing given us comprised the doctrine of reincarna- 
tion, stated so positively, systematically, and 
scientifically that, when taken in conjunction with 
our experiences, we found that it, and it alone, 
ait'orded a satisfactory explanation of them. And 
then it was shown us that the method of the new 
Gospel of Interpretation, of which we were the 
ap})ointed recipients, was so ordered as to be itself 
a demonstration of the truth of that doctrine, and 
that among the lives we had lived, which qualified 
us for our mission, were those in which we had 
been in association with Jesus and with each 
other^*\ Concerning this doctrine, the motive for 
its suppression, and the fatal consequences thereof 
to the religion of Christ, it will be time to speak 
when describing the results attained by us. It is 
with our initial exj^eriences — those which consti- 
tuted our initiation — that the present concern lies. 
There is one supreme experience in the spiritual 
life, known to mystics as " the vision of Adonai," 
or God as the Lord, The reception of this vision by 

(')There is another fact, referred to in " The Life of A. K.," 
that must be taken into consideration in connection with expe- 
riences of this nature, that is, " the survival for an indefinite 
period of the images of events occurrinj^ on the earth, in the 
astral light, or memory of the planet, called the anima mundi, 
which images can be evoked and beheld." (Life A.K. Vol. I. 
p. 125.) S.H.H. 


US was, we were assured, a conclusive proof that 
nothing would be withheld that was necessary to 
our full equipment for a complete work. Although 
described several times in the Bible as an actual 
occurrence, it had failed to find any response in our 
own consciousness, more than if it had no existence. 
^STor had it ever been the subject of intelligent com- 
ment by any Bible-expositors known to us. Rather 
did it seem to have been entirely passed over as a 
matter wholly apart from human cognition. Hence, 
when it was vouchsafed to us, it was entirely with- 
out anticipation of its occurrence or previous 
knowledge even of its possibility. 

It was received first by myself, the manner of it 
being as follows. I had observed that when I was 
following an idea inwards in search of its primary 
meaning, and to that end concentrated my mind 
upon a point lying within and beyond the apparent 
concept, I saw a whole vista of related ideas 
stretching far away as if towards their source, in 
what I could only suppose to be the Divine Mind ; 
and I seemed at the same time to reach a more 
interior region of my own consciousness; so that, 
supposing man's system to consist of a series of 
concentric spheres, each fresh effort to focus my 
mind upon a more recondite aspect of the idea 
under analysis was accompanied and marked by a 
corresponding advance of the perceptive point of 
the mind itself towards my own central sphere and 
radiant point. And I was prompted to try to ascer- 
tain the extent to which it was possible thus to 
concentrate myself interiorly, and what would be 
the effect of reaching the mind's ultimate focus. I 
was absolutely without knowledge or expectation 
when I yielded to the impulse to make the attempt. 


I simply experimented on a faculty of which. I 
found myself newly possessed, with the view of 
discovering the range of its capacity, being seated 
at my writing-table the while in order to record 
the results as they came, and resolved to retain my 
hold on my outer and circumferential conscious- 
ness no matter how far towards my inner and 
central consciousness I might go. For I knew not 
whether I should be able to regain the former if I 
once quitted my hold of it, or to recollect the facts 
of the experience. At length I achieved my object, 
though only by a strong effort, the tension occa- 
sioned by the endeavour to keep both extremes 
of the consciousness in view at once being very 

Once well started on ni}^ quest, I found myself 
traversing a succession of spheres or belts of a 
medium, the tenuity and luminance of which 
increased at every stage of my progress ; tlie 
impression produced being that of mounting 
a vast ladder stretching from the circum- 
ference towards the centre of a system, which 
was at once my own system, the solar system, 
and the universal system, the three systems 
being at once diverse and identical. My progress 
in this ascent was clearly dependent upon my 
ability to concentrate the rays of my consciousness 
into a focus. For, while to relax the effort was to 
recede outwards, to intensify it was to advance 
inwards. The process was like that of travelling 
by will power from the orbit of Saturn to the Sun 
— taking Saturn as representing the seventh and 
outermost sphere of the spiritual kosmos, and the 
Sun its central and radiant point — with the interme- 
diate orbits for stepping-stones and stages, I trying 


the while to keep both extremes in view. Presently, 
by a supreme, and what I felt must be a final, 
effort — for the tension was becoming too much for 
me, unless I let go my hold of the outer — I suc- 
ceeded in polarising the whole of the convergent 
rays of my consciousness into the desired fociis. 
And at the same instant, as if through the sudden 
ignition of the rays thus fused into a unity, I 
found myself confronted with a glory of unspeak- 
able whiteness and brightness, and of a lustre so 
intense as well-nigh to beat me back. At the same 
instant, too, there came to me, as by a sudden 
recollection, the sense of being already familiar 
with the phenomenon, as also with its whole 
import, as if in virtvie of having experienced it in 
some former and forgotten state of being. I knew 
it to be the " Great White Throne " of the seer of 
the Apocalypse. But though feeling that I had no 
need to explore further, I resolved to make assur- 
ance doubly sure by piercing, if I could, the almost 
blinding lustre, and seeing what it enshrined. 
With a great effort I succeeded, and the glance 
revealed to me that which I had felt must be there. 
This was the dual form of the Son, the Word, the 
Logos, the Adonai, the " Sitter on the Throne," 
the first formulation of Divinity, the immanifest 
made manifest, the unformulate formulate, the 
unindividuate individuate, God as the Lord, 
proving b}^ His Duality that God is Substance as 
well as Force, Love as well as Will, feminine as 
well as masculine, Mother as well as Father. 

Overjoyed at having this supreme problem solved 
in accordance with my highest aspirations, my one 
thought was to return and proclaim the glad news. 
But I had no sooner set mvself to write down the 


tilings thus seen and remembered, than I found 
mj^self constrained to maintain regarding them the 
strictest silence, and this even as regarded my 
fellow-worker ; and all that I was permitted to say 
at that time was, that under a sudden burst of illu- 
mination I had become absolutely aware of the 
truth of the doctrine of the Duality in Unity of 
Deity to which that in Humanity corresponds, 
both alike being twain in one. On seeking the 
reason for the reticence thus imposed on me, I 
learned that the stage in our work had not yet come 
when it could be given to the world, either with 
safety to myself or with advantage to others ; and 
it was necessary that my colleague receive no inti- 
mation in advance of any experiences which were 
to be given to her — of which this experience was 
one — in order that her mind might be wholly free 
from bias or expectation. Only so would our testi- 
mony have its due value as that of two independent 

In the following summer the same vision was 
vouchsafed to her in a measure and with a fulness 
far transcending mine^^\ 

On the occasion she had been forewarned of 
something of unusual solemnity as about to occur, 
and prompted to make certain ceremonial prepara- 
tions obviously calculated to impress the imagina- 
tion. The access came upon her while standing by 
the open window, gazing at the moon, then close 
upon the full. The first effect of the afflahis was 
to cause her to kneel and pray in a rapt attitude, 

<^>This "Vision of Adonai " by A.K. was merely referred to 
in the previous editions of this book. I have extracted the 
following account of the most interesting part of it from " The 
Life of A.K." (Vol. I. pp. 193 196.) S.H.H. 


with her arms extended towards the sky. It 
appeared afterwards, that under an access of 
spiritual exaltation, she had yielded to a sudden 
and uncontrollable impulse to pray that she might 
be taken to the stars, and shown all the glory of 
the universe. Presently she rose, and after 
gazing upwards in ecstasy for a few moments, 
lowered her eyes, and, clasping her arms around 
her head as if to shut out the view, uttered in 
tones of wonder, mingled with moans and cries 
of anguish, the following tokens of the intolerable 
splendour of the vision she had unwittingly 
invited : — 

" Oh, I see masses, masses of stars ! It 
makes me giddy to look at them. my God, what 
masses ! Millions and millions ! WHEELS of 
planets ! O my God, my God, why didst Thou 
create? It was by Will, all Will, that Thou didst 
it. Oh ! what might, what might of Will ! Oh, 
what gulfs ! what gulfs ! Millions and millions 
of miles broad and deep ! Hold me ! hold me up ! 
I shall sink — I shall sink into the gulfs. I am sick 
and giddy, as on a billowy sea. I am on a sea, an 
ocean — the ocean of infinite space. Oh, what 
depths ! what depths ! I sink — I fail ! I cannot, 
cannot bear it I" 

" I shall never come back. I have left my body 
for ever. I am dying ; I believe I am dead. Impos- 
sible to return from such a distance ! Oh, what 
colossal forms ! They are the angels of the planets. 
Every planet has its angel standing erect above it. 
And what beauty ! — what marvellous beauty ! I see 
Eaphael. I see the Angel of the Earth. He has six 
wings. He is a God— the God of our planet. I see 
my genius, who called himself A.Z. ; but his name 


is Salathiel. Oh, how surpassingly beautiful he 
is ! My genius is a male, and his colour is ruby. 
Yours, Caro, is a female, and sapphire. They are 
friends — they are the same — not two, but one; 
and for that reason they have associated us 
together, and speak of themselves sometimes as 
/, sometimes as We. It is the Angel of the Earth 
himself that is your genius and mine, Caro. lie 
it was who inspired you, who spoke to you. And 
they call me ' Bitterness.' And I see sorrow — oh, 
what unending sorrow do I behold I Sorrow, always 
sorrow, but never without love. I shall always 
have love. How dim is this sphere !....! am 

entering a brighter region now Oh, the 

dazzling, dazzling brightness ! Hide me, hide me 
from it ! I cannot, cannot bear it ! It is agony 
supreme to look upou. () God! God I Thou art 
slaying me with Thy light. It is the Throne itself, 
the Great White Throne of God that I beliold ! Oh, 
what light! what light! It is like an emerald;-' a 
sapphire ? No ; a diamond ! In its midst stands 
Jieity erect. His right hand raised aloft, and from 
llim pours the light of light. Forth from His 
right hand streams the universe, projected by the 
omnipotent repulsion of His will. Back to His 
left, which is depressed and set backwards, returns 
the universe, drawn by the attraction of His love. 
Hepulsion and attraction, will and love, right and 
left, these are the forces, centrifugal and centri- 
petal, male and female, whereby God creates and 
redeems. Adonai ! Adonai ! Lord God of life, 
made of the substance of light, how beautiful art 
Thou in Thine everlasting youth ! with Thy 
glowing golden locks, how adorable ! And I had 
thought of God as elderly and venerable ! As if 


tlie Eternal could grow old ! And now not as Man 
only do I behold Thee ! For now Thou art to me 
as Woman. Lo, Thou art both. One, and Two also. 
And thereby dost Thou produce creation. God, 

God ! why didst Thou create this stupendous 
existence ? Surely, surely, it had been better in 
love to have restrained Thy will. It was by will 
that Thou createdst, by will alone, not by love, 
was it not ? — was it not ? I cannot see clearly. A 
cloud has come between. 

" I see Thee noAv as Woman. Maria is next 
beside Thee. Thou art Maria. Maria is God. Oh 
Maria ! God as Woman ! Thee, thee I adore ! 
Maria-Aphrodite ! Mother ! Mother-God ! 

" They are returning with me now, I think. But 

1 shall never get back. What strange forms ! how 
huge they are ! All angels and archangels. Human 
in form, yet some with eagles' heads. All the 
planets are inhabited ! how innumerable is the 
variety of forms ! Oh ! universe of existence, how 
stupendous is existence I Oh ! take me not near the 
sun; I cannot bear its heat. Already do I feel 
myself burning. Here is Jupiter ! It has nine 
moons ! Yes ; nine. Some are exceedingly small. 
And, oh, how red it is ! It has so much iron. And 
what enormous men and women ! There is evil 
there, too. For evil is wherever are matter and 
limitation. But the people of Jupiter are far better 
than we on earth. They know much more; they 
are much wiser. There is less evil in their planet. 
Ah ! and they have another sense, too. What is it ? 
No ; I cannot describe it. I cannot tell what it is. 
It differs from any of the others. We have nothing 
like it. I cannot get back yet. I shall never get 
back. I believe I am dead. It is only my body 


you are holding. It has grown cold for want of 
me. Yet I must be approaching; it is growing 
shallower. We are passing out of the depths. Yet 
I can never wholly return — never — never I"^^) 

The account given of the vision of Adonai in 
Lecture IX. of " The Perfect Way," was 
Avritten solely from our joint experiences. It was 
with an interest altogether novel in kind and 
degree that I now turned to the Bible narratives 
of the same vision, and found that in the record 
of its reception by the Elders of Israel, it is stated, 
as if in token of the power of the spiritual battery 
with which Moses had surrounded himself, that 
no less than seventy of his initiates were able to 
receive the vision without magnetic reinforcement 
by the imposition of their master's hands. But, as 
we learnt from our own manifold experiences, it 
does not follow that because there is no imposition 
of visible hands, no extraneous aid is rendered. 
The seeker after God cannot, even if be would, 
accomplish his quest alone ; but always are there 
attracted to him those angelic beings whose office 
it is, as ministers of God, to sustain and illu- 
minate souls by the imposition of hands invisible 
to the outer senses. In her case such aid was 
palpable. There was no effort on her part. And 
she held converse with those by whom she was 
upborne in her stupendous flight. 

When in due course the time came for us to 
receive the ancient and long-lost Gnosis which 
underlay the sacred religions and scriptures of 

^''Speaking of this vision, E.M. says : — " Her apprehension 
was not without justification ; for her body was completely 
torpid, and several hours passed before consciousness was fully 
restored to it." (C.W.S. p. 283.) 


antiquity, the following was given us, and we 
recognised in it the. original Scripture from which 
the opening sentences in St John's Gospel are 

After defining the Elohini as comprising the two 
original principles of all Being, " the Spirit and 
the Water," or Force and Substance, and bring- 
ing up the process whereby Deity proceeds into 
manifestation to the point described in Genesis 
in the words, " And the Spirit of God moved upon 
the face of the Waters. And God said" — the 
utterance thus continues, — 

Then from the midst of the Divine Duality, the Only 
Begotten of God came forth : 

Adonai, the Word, the Voice invisible. 

He was in the beginning, and by Him were all things 

Without Him was not anything made which is visible. 

For He is the Manifestor, and in Him was the life of the 

God the nameless hath not revealed God, but Adonai 
hath revealed God from the beginning. 

He is the presentation of Elohhn, and by Him the Gods 
are made manifest. 

He is the third aspect of the Divine Triad : 

Co-equal with tlie Spirit and the heavenly deep. 

For except by three in one, the Spirits of the Invisible 
Light could not have been made manifest. 

But now is the prism perfect, and the generation of the 
Gods discovered in their order. 

Adonai dissolves and resumes; in His two hands are 
the dual powers of all things. 

He is of His Father the Spirit, and of His Mother the 
great deep. 

Having the potency of both in Himself, and the power 
of things material. 


Yet being Himself invisible, for He is the cause, and not 
the effect. 

He is the Manifestor, and not that which is manifest. 
Tliat which is manifest is the Divine Substance*''. 

The reason for the suppression by the trans- 
lators of the Bible of its numerous affirmations of 
the Divine Duality, saving only those of Genesis i. 
2(3, 27, was in clue time disclosed to us; as also 
was the extent of the loss to man through the 
elimination of the feminine principle from his con- 
ception of Original Being, and the consequent per- 
version of the doctrine of the Trinity, and therein 
of the true nature of Existence, in both its aspects. 
Creation and Redemption. 

('>This is one of the ilhiminations that were received by 
A.K., during the latter part of 1878, "directly from the hier- 
archy of the Church Invisible and Celestial." Speaking of these 
illuminations, which " dealt with the profoundest subjects of 
cognition," E.M. says that he and A.K. found in them "a 
synthesis and an analysis combined of the sacred mysteries of 
all the great religions of antiquity, and the true nrigines of 
Christianity as originally and divinely intended, together with 
the secret and method of its corruption and perversion into that 
which now bears its name " ; and they " were at no loss to recog- 
nise in them the destined Scriptures of the future, so long 
promised and at length vouchsafed in interpretation of the 
Scriptures of the past." (Life A.K. Vol. I. pp. 293, 294.) 



A STRIKING feature for us was the exquisite 
tenderness and poetic delicacy, both in matter and 
manner, wkich characterised all that we received. 
Nor was there the intrusion of anything to suggest 
feelings such as are described by Daniel when he 
says, " I saw this great vision, and there remained 
no strength in me, neither was there breath left 
in me." And not only was the element of terror 
so completely absent as to make us feel as if we 
had entered on the dispensation of that " perfect 
love which casteth out fear," but there was occa- 
sionally an element of playfulness, and this on the 
part of our chiefest illuminators, the Gods them- 
selves. While their instructions were replete with 
every graceful and delicate adornment such as 
could not but delight the poet and the artist, and 
this without abatement of profundity or solemnity. 
By these things it was intimated to us that the 
religion of the future was indeed to be one of 
sweetness and light, and for the severe and gloomy 
spirit of the Semite Avould be substituted the 
bright and joyous spirit of the Greek. All this, 
we learnt, was because the new dispensation was 
to be that of the " Woman," and in accord there- 
fore with woman's nature and sentiments. It was 
moreover to be introduced by means of the 
Woman's faculty, the Intuition, and this as sub- 
sisting in a woman. 


The f olluwing exquisite little apologue, whicli 
was giveu us in the early days of our novitiate, is 
an instance in point : — 

A blind man once lost liiuiself in a forest. An angel 
took pity on him, and led him into an open place. As he 
went he received his sight. Tlien he saw the angel, and 
said to him, "Brother, what doest thou here? Suffer me 
to go before thee, for I am thine elder." So the man 
went first, taking the lead. But the angel spread his wings 
and ru turned to heaven. And darkness fell again upon 
him to whom sight had been given. 

Here was a parable which, slight as it seemed, 
was truly Biblical for the depth and manifoldness 
of its signification. For while it applied to our- 
selves both separately and jointly, and to our work, 
it Avas also an eternal verity applicable alike to the 
individual, the collective, and the universal. For 
as the angel was to the man, so is the intuition to 
the intellect, which of itself cannot transcend the 
sense-nature, but remains blind and dark and lost 
in the wilderness of illusion. And as she, my 
colleague, had supplemented me, so were we each 
to supplement in ourselves intellect by intuition, 
in order to become capable of knowledge and 
understanding. It was, moreover, a parable of the 
Fall and of the lledemption, an epitome in short 
of man's spiritual history. And it had been spelt 
out for us by the tilting^ of a table in one of our 
earliest essays in spiritualism! 80 carefully 
guarded and daintily taught were we from the 

The charming allegory of " The Wonderful 
Spectacles " which was given in London on the 
31st January, 1877, to my colleague in sleep, was 
not only an instruction concerning the nature of 


her faculty and its indispensableuess as an adjunct 
to mine for the work assigned to us ; it was also a 
prophetic intimation of the character of that work, 
and of the nature of the influences controlling it, 
which at the time was altogether unsuspected by 
us. This is the account which she sent to me by 
letter, for we were not then together : — 

I dreamt that I was walking alone on tlie sea-shore. The 
day was singularly clear and sunny. Inland lay the most 
beautiful landscape ever seen ; and far off were ranges of 
tall hills, the highest peaks of which were white with 
glistening snow. Along the sands by the sea towards me 
came a man accoutred as a postman. He gave me a letter. 
It was from you. It ran thus : — 

" I have got hold of the rarest and most precious book 
extant. It was written before the world began. The text 
is easy enough to read; but the notes, which are very 
copious and numerous, are in such very minute and 
obscure characters that I cannot make them out. I want 
you to get for me the spectacles which Swedenborg used 
to wear; not the smaller pair — those he gave to Hans 
Christian Andersen — but the large pair, and these seem 
to have got mislaid. I think they are Spinoza's make. 
You know he was an optical-glass maker by profession, 
and the best we have ever had. See if you can get them 
for me ""'. 

When I looked up after reading this letter, I saw the 
postman hastening away across the sands, and I called 
out to him, " Stop ! how am I to send the answer 1 Won't 
you wait for me?" 

He looked round, stopped, and came back to me. 

<*)A.K. knew nothing of Spinoza at this time, and was unaware 
that he was an optician. Siihseqnent experience made it clear 
that the spectacles in question were intended to represent her 
own remarkahle faculty of intuitional and interpretative per- 
ception. (See Life A.K. Vol. I. pp. 150-1.) S.H.H. 


" I have the answer here," he said, tapping his letter- 
bag, " and I shall deliver it immediately." 

" How can you have the answer before I have written 
it?" said I. " You are making a mistake." 

" No," said he, " In the city from which I come, the 
replies are all written at the office and sent out with the 
letters themselves. Your reply is in my bag." 

" Let me see it," I said. He took another letter from 
his wallet and gave it to me. I opened it, and read, in my 
own handwriting, this answer, addressed to you : — 

" The spectacles you want can be bought in London. 
But you will not be able to use them at once, for they have 
not been worn for many years, and they want cleaning 
sadly. This you will not be able to do yourself in London, 
because it is too dark there to see, and because your 
fingers are not small enough to clean them properly. 
Bring them here to me, and I will do it for you." 

I gave this letter back to the postman. He smiled and 
nodded at me ; and I saw then to my astonishment that 
he wore a camel's-hair tunic round his waist. I had been 
on the point of addressing him — I know not why — as 
Hermes. But I now saw that it was John the Baptist; 
and in my fright at having spoken with so great a samt, 
I awoke. 

This was the second suggestion of a Greek 
element in our work, the first having been the 
slight allusion to Phoibos Apollo in the illumina- 
tion concerning the Marriage in Cana of Galilee^^^ 
The signification of the connection between 
Hermes and John the Baptist remained unintel- 
ligible to us until the key to it was given us in a 
revelation of the method of the Bible-writers 
explaining their practice of representing prin- 
ciples as persons. We then found that by the 
baptism or purification, physical and mental, 

("'Page 52.^ 


practised by John, was meant the course of life 
and thought whereby alone man develops the 
faculty of the understanding of spiritual things. 
And Hermes is the Greco-Egyptian name for the 
" second of the Gods," called by Isaiah the Spirit 
of Understanding. Hence the adoption of this 
name by the formulators of the Hermetic, or 
sacred books of Egypt; and the favourite motto 
of the Hermetists : — 

'' Est in Mercuric quicquid quoerunt sapientes," 

All is in the understanding that the wise seek, — 
Mercury being the Latin equivalent for Hermes. 

The mention of Swedenborg and Andersen 
implied their possession of the faculty indis- 
pensable to our work, that of mystical insight, of 
which they were the most notable recent repre- 

A larger part was played by Hermes in another 
instruction received a few months later^^^^ This 
was also given in sleep, the vision taking the form 
of a " Banquet of the Gods " in which the seeress 
received the following exhortation from him, in 
enforcement of the necessity of pure and natural 
habits of life for the perfectionmeut of the facul- 
ties requisite for full spiritual perception, when, 
having put into her hands a branch of a fig-tree 
bearing upon it ripe fruit, he said : — 

" If you would be perfect, and able to know and to do 
all things, quit the heresy of Prometheus. Let fire warm 
and comfort you externally: it is heaven's gift. But do 
not wrest it from its rightful purpose, as did that betrayer 
of your race, to fill the veins of humanity with its con- 
tagion, and to consume your interior being with its 

<'°)The 22nd September., 1877. 


breath. All of you are men of clay, as was the image which 
Prometheus made. Ye are nourished with stolen tire, 
and it consumes you. Of all the evil uses of heaven's good 
gifts, none is so evil as the internal use of fire. For your 
hot foods and drinksi have consumed and dried up the 
magnetic power of your nei-ves, sealed your senses, and 
cut short your lives. Now, you neither see nor hear; for 
the lire in your organs consumes your senses. Ye are 
all blind and deaf, creatures of clay. We have sent you a 
book to read. Practise its precepts, and your senses shall 
be opened." 

Tlien, not recognising him, I said, " Tell me your name, 
Lord." At this he laughed and answered, " I have been 
about you from the beginning. I am the white cloud on 
the noon-day sky." " Do you, then," I asked, " desii'e the 
whole world to abandon the use of fire in preparing food 
and drink?" 

Instead of ansAvering my question, he said, " We show 
you the excellent way. Two places only are vacant at our 
table. We have told you all that can be shown you on 
the level on which you stand. But our perfect gifts, the 
fruits of the Tree of Life, are beyond your reach now. 
We cannot give them to you until you are purified and 
have come up higher. The conditions are God's ; the will 
is with you "''>. 

The allusion to Prometheus, and the fact that 
Hermes had been represented in the Greek tragedy 
of that name as the executor of the vengeance of 
the Gods upon Prometheus, as avcII also as the 
significance of the fig-branch and the fact of its 
being the symbol of Hermes as the Spirit of Under- 
standing, — all these things were beyond her know- 
ledge at the time, some of them indeed having been 

''>Tlie book referred to was a treatise entitled "Fruit and 
Bread," which had been sent to her anonymously the previous 
day. E.M. 


long lost. But all were made clear as our educa- 
tion for our work proceeded, and we learnt the 
intention and recognised the necessity of restoring 
the Greek presentment of the Sacred* Mysteries in 
explanation of the Hebrew, and in correction of 
the ecclesiastical presentment of Christianity. The 
restoration was to be twofold, of faculty and of 
knowledge, the knowledge to be recovered through 
the faculty by which it was originally obtained. 
Hence the insistance on our adoption of the pure 
regimen of the Seers of all time. Hence, too, the 
presentation to her by Hermes of the fig-branch 
bearing ripe fruit. The parable of the cursing of 
the barren fig-tree was explained to us as denoting 
the loss by the church of the inward under- 
standing, the Intuition. In the Seeress it was 
restored ; she was the appointed representative of it. 
The " time of the end " was at hand, of the 
approach of which the budding of the fig-tree was 
to be the sign. And here it was not merely budding 
and blossoming, but bearing mature fruit to 
signify that in her the faculty was restored in its 

In an instruction subsequently given to me by 
her Genius, he said of her, " I have fashioned a 
perfect instrument," implying that the process of 
her preparation under his tuition had extended 
over numerous lives. And again, " The Gods have 
given to their own a perfect ear." 

Being desirous once to test the powers of a 
medium to whom she was totally unknown even by 
name, she asked his controlling spirit about herself 
and her faculty. " You are not a trance-medium 
at all ;" the spirit exclaimed in reply. " My 
medium is a trance-medium. You are far beyond 


that. You are a spiritual lens. You are a mirror 
in which the highest spirits — the Gods— can reflect 
their faces. You take the light of the whole 
universe and divide it so that it can be under- 
stood, as it has never been understood yet. Your 
gift is very extraordinary. You are a glass to 
reflect the highest and the greatest to the world." 
This was in 1877, before she was known in con- 
nection with the spiritual movement of the age. 

The description given of himself by Hermes as 
" the white cloud in the noon-day sky," proved to 
be a quotation from an ancient ritual, subse- 
quently recovered by her, in which the " Hymn to 
Hermes "(2) opens thus : — 

As a moving liglit between heaven and earth : as a white 
cloud assuming many shapes; 

He descends and rises : he guides and illumines ; he 
transmutes himself from small to gi'eat, from bright to 
shadowy, from the opaque image to the diaphanous mist. 

Star of the East, conducting the Magi ; cloud from 
whose midst the holy voice speaketh ; by day a pillar of 
vapour, by night a shining flame. 

All these are symbolic expressions for the Under- 
standing, especially in respect of divine things, so 
that Hermes is no individual soul or spirit, but the 
divine spirit Itself operating as the second of the 

'-'The " Hymn to Hermes " was received by A.K. in 1878, 
" under illumination occurring in sleep." She remembered it 
so perfectly that on waking she wrote it without hesitation or 
error. Eepresenting knowledges long lost, by no amount of 
mere scholarship could it have been reproduced. It is given at 
length in the P.W. pp. 357-358, and in "The Life of A,K." 
Vol. I. p. 287. S.H.H. 


Creative Eloliim, and as a function therefore of 
man's own spirit when duly unfokled and purified, 
in token whereof it is said in the recovered hymn^-'^^ 
to the Planet-God lacchos — 

Within thee, Man, is the Universe; the thrones of 
all the Gods are in thy temple 

And the Spirits which speak unto thee are of thine own 

In the hymn of invocation summoning the 
Seeress to her mission in the name of the two first 
of the " Holy Seven," the Spirits of Wisdom and 
Understanding, both of whom were wont to mani- 
fest themselves to her, Hermes is referred to as 
'* the God who knows " ; the other being personified 
as Pallas Athena. " In the Celestial," we were 
informed, " all things are Persons." 

" Wake, prophet-soul, the time draws near, 
' The God who knows' within thee stirs 
And speaks, for His thou ait, and Hers 

Who bears the mystic shield and spear. 

A touch divine shall thrill thy brain, 
Thy soul shall leap to life, and lo ! 
Wliat she has know^i, again shall know. 

What she has seen, shall see again. 

The ancient past through which slie came . . "'*' 

As the Spirit of Understanding, the name of 
Hermes signifies both Rock and Interpreter. 
Hence the significance of the saying of Jesus, 

'''As to the recovery by A.K. of the Hymn to the Planet- 
God, see p. 122-3. 

l')These dream-verses are from " Through the Ages," a poem 
received by A.K., "in sleep," in 1880. In this poem, "some 
of her earliest incarnations " are rpferred to. (D. and D S. n. 77 ) 
S.H.H. ^ ' 


" Tliou art the Eock, and upon this Rock I will 
build My Church," which He addressed not to the 
man Peter, but to the Spirit of Understanding 
whom He discerned as the prompter of Peter's con- 
fession of faith. By this Jesus implied that the only 
true and infallible church is that which is founded 
on the [Inderstanding", and not on authority 
whether of book, tradition or institution. The 
utterance of .lesus was a citation from the proem 
to the hymn to Hermes^^) recovered by ua : — 

" He is as a rock between earth and heaven, and the 
Lord God shall build His Church thereon. 

As a city upon a mountain of stone, whose windows look 
forth on either side." 

As our education proceeded we found indubit- 
ably that in excluding from its curriculum the 
whole range of the knowledges represented b}^ the 
term " Hermetic," Ecclesiasticism has ignored the 
chief source of information concerning the 
Christian origines. Doing which it has incurred 
the reproach uttered by Jesus against those who 
took away the key of knowledge, neither entering 
in themselves, nor suffering others to enter in. And 
it was to restore this Gnosis, suppressed by the 
priests, that the new revelation was promised, with 
the reception of which we found ourselves charged, 
the prophecies pointing to a restoration both of 
faculty and of knowledge. 

Besides the Fig-branch of Hermes, there is 
another symbol of the intuitional understanding 
which was disclosed to us as having special and 
peculiar relation to the work set us. This symbol 

(^'See p. 132 note. 


is "VVomau herself. She had already, in the instruc- 
tion conoeruing the marriage in Cana^^\ been 
shown to us as the inspirer and prompter. She was 
now shown to us as the interpreter. The reason 
why the fig-tree was the emblem of the inward 
understanding will be found in the citation 
presently to be given; which is a portion of an 
instruction received in interpretation of the 
prophecy of Daniel, re-enunciated by Jesus, con- 
cerning the recognition of the " abomination of 
desolation standing in the holy place "("\ as making 
and marking the time of the end of that generation 
which, for its materialisation of spiritual things, 
was called by Him an " adulterous," meaning an 
idolatrous, generation. It will be seen that in the 
Scripture symbology, as the soul is the feminine 
principle in man's spiritual system, and is called 
therefore the " Woman," the spirit being the mas- 
culine principle; so in man's mental system the 
intuition as the feminine mode of the mind is 
called the " Woman," and the intellect, as the 
masculine mode, the " Man." The following is the 
citation in question: — 

Behold the Fig-Trbb, and learn her parable. When 
the branch thereof shall become tender, and her buds 
appear, know that the day of God is upon you." 

\Vherefore, then, saith the Lord that the budding of the 
Fig-Tree shall foretell the endl 

Because the Fig-Tree is the symbol of the Divine 
Woman, as the Vine of the Divine Man. 

The Fig is the similitude of the Matrix, containing 

(')See pp. 51-52-53 ante. 
''That is, in the place of God and the Soul. 


inward buds, bearing blossoms on its placenta, and bring- 
ing forth fruit in darkness. It is the Cup of Life, and its 
flesh is the seed-ground of new births. 

The stems of the Fig-Tree run with milk : her leaves 
are as human hands, like the leaves of her brother the 

And when the Fig-Tree shall bear figs, then shall be 
the Second Advent, the new sign of the Man bearing 
Water, and the manifestation of the Virgin-Mother 

For when the Lord would enter the holy city, to cele- 
brate His Last Supper with His disciples. He sent before 
Him the Fisherman Peter to meet the Man of the Coming 

" Tliere shall meet you a Man bearing a pitcher of 

Because, as the Lord was first manifest at a wine-feast 
in the morning, so must He consummate His work at a 
wine-feast in the evening. 

It is His Pass-Over; for thereafter the Sun nmst pass 
into a new Sign. 

After the Fish, the Water-Can'ier ; but the Lamb of God 
remains always in the place of victory, being slain from 
the foundation of the world. 

For His place is the place of the Sun's triumph. 

After the Vine the Fig; for Adam is first formed, then 

And because our Lady is not yet manifest, our Lord is 

Tliei-efore came He vainly seeking fruit upon the Fig- 
Tree, " for the time of figs was not yet." 

And from that day forth, because of the curse of Eve, 
no man has eaten fruit of the Fig-Tree. 

For the inward understanding has withered away, there 
is no discernment any more in men. They have crucified 
the Lord because of their ignorance, not knowing what 
they did. 


Wherefore, indeed, said our Lord to our Lady : — 
" Woman, what is betAveeii nie and thee? For even my 
hour is not yet come." 

Because until the hour of the Man is accomplished and 
fulfilled, the hour of the Woman must be deferred. 

Jesus is the Vine; Mary is the Fig-Tree. And the 
vintage must be completed and the wine trodden out, or 
ever the harvest of the Figs be gathered. 

But when the hour of our Lord is achieved ; hanging on 
His Cross, He gives our Lady to the faithful. 

Tlie chalice is drained, the lees are wrung out : then 
says He to His Elect :— " Behold thy Mother !" 

But so long as the grapes remain unplucked, the Vine 
has nought to do with the Fig-Tree, nor Jesus with Mary. 

He is first revealed, for He is the Word; aftenvards 
shall come the hour of its Interpretation. 

And in that day every man shall sit under the Vine 
and the Fig-Trbe ; the Dayspring shall arise in the Orient, 
and the Fig-Tree shall bear her fruit. 

For, from the Ijeginning, the Fig-leaf covered the shame 
of Incarnation, because the riddle of existence can be 
expounded only by him who has the Woman's secret. It 
is the riddle of the Sphinx. 

Look for that Tree which alone of all Trees bears a fruit 
blossoming interiorly, in concealment, and thou shalt dis- 
cover the Fig. 

Look for the sufficient meaning of the manifest universe 
and of the written Word, and thou shalt find only their 
mystical sense. 

Cover the nakedness of Matter and of Nature with the 
P'ig-leaf, and thou hast hidden all their shame. For the 
Fig is the Interpreter. 

So when the hour of Interpretation comes, and the Fig- 
Tree puts forth her buds, know that the time of the End 
and the dawning of the new Day are at hand, — '' even at 
the doors." 

On liauding me the first portion of the instriic- 


tioii of whicli the foregoing is the couclusiou, 
" Mary " — to use the name which meanwhile had 
been bestowed on her by our Illuminators in token 
of her office as representative of the Soul and 
Intuition — confessed to some perplexity. Her 
usual Illuminator for revelations of this order was 
Hermes, whose Hebrew equivalent is Raphael. But 
on this occasion it had been a Hebrew one, Gabriel. 
Her surprise and delight were great on being 
reminded that Gabriel was Daniel's own inspirer 
in respect of the prophecy in question, and that 
he had prophesied his return, saying, " Go thy 
way, Daniel, for the words are closed up and sealed 
till the time of the end. . . . Thou shalt rest and 
stand in thy lot at the end of the days." The 
explanation given us was that both Daniel's own 
spirit and his illuminating angel had come to her, 
the former serving as the vehicle of the latter. As 
with all our other results similarly obtained, we 
judged it entirely by its own intrinsic merits, and 
not by its alleged derivation. We knew too well 
the propensity of low influences to appropriate to 
themselves great and even divine names, and the 
liability of the recipients to be deceived and to 
make the names the criterion instead of the com- 
munication itself. But in no instance did it hap- 
pen to us that we had any cause to distrust the 
genuineness either of messenger or of message, 
even when both claimed to be divine. 

The difference between the two interpretations 
or applications given us of the incident at the 
" Marriage in Cana of Galilee," was explained to 


US as an instance of the manifoldness of the sense 
of Scripture. The parables have a separate mean- 
ing for each of the four planes of existence^^\ 

We wondered much whether there were any 
parallels in history to our work and to the manner 
of it; and especially as to how far an association 
such as ours coincided with the ideas of the 
Hebrews. It was true that they had both prophets 
and prophetesses, but did they work like us in 
supplement and complement of each other? As 
regarded the recovery of knowledge acquired in a 
previous life, Ezra also had ascribed his recovery 
of the long lost Law to intuitional recollection 
occurring under special illumination, saying, 
" The Spirit strengthened my memory." But no 
mention is made of a female coadjutor. Nor does it 
appear that the Vestal Virgins were similarly sup- 
plemented, except to be thrown into the magnetic 
trance-state. In her zeal for her sex and her corre- 
sponding distrust of men — sentiments which 
seemed to be inborn in her — " Mary " was disposed 
to think that most of the prophesying of old had 
been done by women, but that the credit had been 
appropriated by men. The answer to these ques- 
tionings was of a kind altogether unexpected by 
us, both as regarded its manner and its matter. 
For neither of us had the smallest suspicion that 
the book referred to was capable of the interpre- 
tation given us of it. This was the book of Esther. 
The incident was as follows : — 

The occasion was an Easter Sunday(^), and we 

<*)The four planes being, from without inwards, those of the 
body, mind, soul, and spirit. S.H.H. 

("iThe 28th March, 1880. S.H.H. 


were at Paris. Electing to remain indoors 
rather than encounter the crowds of holiday 
makers, " Mary " was moved during the afternoon 
to sit for some communication by joint writing. 
But we were no sooner seated than it was written, — 

" Do you, Care*'', take a pencil and write, and let her 
look inwards, and we will dictate slowly." 

" Mary " then became entranced, and delivered 
orally, repeating it slowly, without break or pause, 
after a voice heard interiorly, the following expo- 
sition of the book of Esther, an exposition entirely 
novel, as I have said, to us, and, we believed, to 
the world. Some divines have called the book a 
romance, but none have discovered that it is a 
prophecy in the form of a parable. Luther, indeed, 
pronounced both it and the Apocalypse to be so 
worthless that their destruction would be no loss. 

The most important book in the Bible for you to study 
now, and that most nearly about to be fulfilled, is one of 
tlie most mystic books in the Old Testament, the book of 

This book is a mystic prophecy, written in the form of 
an actual history. If I give you the key, the clue of the 
thread of it, it will be the easiest thing in the world to 
unravel the whole, 

l')The name by which I was thus addressed had been given me 
by our illuminators as an initiation name, as that of " Mary " 
to her. It denoted love as the dominant note of our work, and 
was an equivalent for " John the Beloved," who — we were 
given to understand — is one of the two controlling " angels " of 
the new illumination — Daniel being the other — in accordance 
with the intimations given by Jesus, one to His disciples and the 
other to the Seer of the Apocalypse himself, that John should 
tarry within reach of the earth-plane to bear part in the event 
which was to constitute the second advent of Christ. These 
names had a further correspondence in the Greek parable of 
Eros and Psyche, which denotes love as the vivifying principle 
of the soul. * E.M. 


Tlie great King Assuerus, who had all the world under 
his dominion, and possessed the wealth of all the nations, 
is the genius of the age. 

Queen Vasthi, who for her disobedience to the king was 
deposed from her royal seat, is the orthodox Catholic 

The Jews, scattered among the nations under the 
dominion of the king, are the true Israel of God. 

Mardochi the Jew represents the spirit of intuitive 
reason and understanding. 

His enemy Aman is tlie spirit of materialism, taken 
into the favour and protection of the genius of the age, 
and exalted to the highest place in the world's councils 
after tlie deposition of the orthodox religion. 

Now Aman has a wife and ten sons. 

Esther — who, under the care and tuition of Mardochi, 
is brought up pure and virgin — is that spirit of love and 
sympathetic interpretation which shall redeem the world. 

I have told you that it shall be redeemed by a 
" woman." 

Now the several philosophical systems by which the 
councillors of the age propose to replace the dethroned 
Church, are one by one submitted to the judgment of the 
age ; and Esther, coming last, shall find favour. 

Six years shall she be anointed with oil of myrrh, that 
ia, with study and training severe and bitter, that she 
may be proficient in intellectual knowledge, as must all 
systems which seek the favour of the age. 

And six years with sweet perfumes, that is with the 
gracious loveliness of the imagery and poetry of the faiths 
of the past, that religion may not be lacking in sweetness 
and beauty. 

But she shall not seek to put on any of those adorn- 
ments of dogma, or of mere sense, which, by trick of priest- 
craft, foiTiier systems have used to gain power or favour 
with the world and the age, and for which they have been 
found wanting. 


Now there come out of the darkness and the storm 
which shall arise upon the earth, two dragons''"'. 

And they fight and tear each other, until there arises a 
star, a fountain of light, a queen, who is Esther'"'. 

I have given you the key. Unlock the meaning of all 
that is written. 

I do not tell you if in the history of the past these voices 
had part in the world of men. 

If they had, guess now who were Mardochi and Esther. 

But I tell you that which shall be in the days about to 

On consulting the Bible-dictionary, we found 
this relation between Esther and Easter. The feast 
of Purim, which was instituted in token of the 
deliverance wrought through Esther, coincides in 
date with Easter. And it was on Easter day that 
this was given us, by way of enhancing the corre- 
spondence between the parts assigned to us and 
those of Mordecai and Esther. Later it was shown 
us that the parts assigned to Joseph and Mary 
were, in one aspect, also identical with those of 
Mordecai and Esther. This is the aspect in which 
Joseph represents the mind, and Mary the soul in 
the regenerated human system. 

Besides " Hermes," " Mary " received much of 
her illumination from her " Genius," her relations 
with whom far surpassed not only my relations 
with mine, but any that are recorded in history, 
the experiences of Socrates, the chief instance on 

('"'Materialism and Superstition. 

(')The name Esther denotes a star or fountain of light, a 
dawn or rising. 

l-)The spelling of the names is that of the Douay Version, 
the Protestants having relegated the second part of the book of 
Esther, in which the latter part of this narrative occurs, to the 
Apocrypha. As also that of Ezra above cited. E.M. 


record, being insignificant both in quantity and 
in quality as compared with hers. It is important, 
therefore, to give an account of the nature and 
office of this order of angels, which shall be 
rendered in his own words. 

Every man is a planet, having sun, moon, and stars. 
The Genius of a man is his satellite ; God — the God of the 
man — is his sun, and the moon of this planet is Isis, its 
initiator or Genius. The Genius is made to minister to 
the man, and to give him light. But the light he gives ia 
from God, and not of liimself. He is not a planet but a 
moon, and his function is to light up the dark places of 
his planet. 

The day and night of the microcosm, man, are its 
positive and passive, or pix)jective and i*eflective states. 
In the projective state we seek actively outwai'ds; we 
aspire and will forcibly ; we hold active communion with 
the God without. In the reflective state we look inwards; 
we commune with our own heart; we indraw and concen- 
trate ourselves secretly and interiorly. During this con- 
dition the " Moon " enlightens our hidden chamber with 
her torch, and shows us ourselves in our interior recess. 

Wlio or what, then, is this moon ? It is part of our- 
selves and revolves with us. It is our celestial affinity, — 
of whose order it is said — as by Jesus — " Tlieir angels do 
always behold the face of My Father." 

Eveiy human soul has a celestial affinity, which is part 
of his system and a type of his spiritual nature. This 
angelic counterpart is the bond of union between the man 
and God ; and it is in virtue of his spiritual nature that 
this angel is attached to him 

It is in virtue of man's being a planet that he has a 
moon. If he were not fourfold, as is the planet, he could 
not have one. Rudimentary men are not fourfold, they 
have not the Spirit. 

The Genius is the moon to the planet man, reflecting to 
him the Sun, or God, within him. For the Divine Spirit 



•which animates and eternises the man, is the God of the 
man, the Sun that enlightens him. . . . And because 
the Genius reflects, not the planet, but the Sun, not the 
man (as do the astrals), but the God, his light is always 
to be trusted 

Thet memory of the soul is recovered by a threefold 
operation — that of the Soul herself, of the Moon, and of 
the Sun. Tlie Genius is not an informing spirit. He can 
tell nothing to the soul. All that she receives is already 
-within herself. But in the darkness of the night, it would 
remain there undiscovered, but for the torch of the angel 
who enlightens. " Yea," says the angel Genius to his client, 
'• I illuminate thee, but I instruct thee not. I warn thee, 
but I fight not. I attend, but I lead not. Thy treasure ia 
within thyself. My light showeth where it lieth." . . . 

The voice of the Genius is the voice of God ; for God 
speaks through him as a man through the horn of a 
trumpet. Tliou mayest not adore him, for he is the instru- 
ment of God, and thy minister. But thou must obey him, 
for he hath no voice of his own, but sheweth thee the will 
of the Spirit. 

We noted that the inspiring angel of the 
Apocalypse had twice similarly spoken when the 
seer was about to worship him ; — " See thou do it 
not; for I am thy fellow-servant, and of thy 
brethren the prophets, and of them which keep the 
sayings of this book : Worship God." ^ 

The like positive injunctions w-ere given us also 
against according divine honours to Jesus. 

Besides Socrates, there is another notable his- 
torical '' Spiritualist " of whom our experiences 
vividly reminded us. This was Joan of Arc. The 
correspondence between her and " Mary," in gifts, 
experiences, and personal characteristics, was of 
the closest. We had no difficulty in believing her 


history. Each of them, moreover, had a mission of 
deliverance, the one political and national, the 
other spiritual and universal. 

Although we had learned to trust our Illu- 
minators implicitly long before the receipt of the 
above instruction, we were still without assurance 
as to the source and method of the revelation. Be 
the knowledges received by us as new as they 
might to our external selves, they never failed to 
be familiar as recovered memories, excepting in 
such cases as they were couched in terms of which 
the sense, being mystical, was not at once recog- 
nised. But such difficulties were soon overcome, 
and the doctrine, when fully apprehended, was 
always to us as necessary and self-evident truth, 
and such as to excite v/onder at the potency of the 
glamour which had hitherto withheld it from the 
world's recognition. In every detail, the revela- 
tion represented for us Common-Sense in its 
loftiest mode. For the agreement it represented 
was not that of all men merely, but that of all 
parts of Man : of mind, soul and spirit, intellect 
and intuition, and these purified and unfolded to 
the utmost, and perfectly equilibrated. Whatever 
the manner of its communication, whether heard 
by the interior ear, seen by the interior eye, flashed 
on the mind as vivid ideas, whether acquired 
waking or sleeping, or in the intermediate state 
of trance-lucidity, or given in writing, it always 
seemed that we knew it before, and did not require 
to be told it, but only to be reminded of it. 

The problem specially exercised myself. "Mary" 
had other Avork than the analysis of our spiritual 
experiences. That was my special function. I 
learnt to see in her a soul of surpassing luminous- 


ness and variousness, who had been entrusted to 
my charge expressly in order that by my study of 
her I might recover for the world's benefit the 
long-lost knowledge of the soul's being, nature, 
and history. And so many and various were her 
spiritual states, that she seemed to me to repre- 
sent in turn every stage of the soul's evolution, 
and to be " not one, but all mankind's epitome." 

This also used to occur so frequently as to be 
observed by both of us and discussed between us. 
When in the process of my endeavour to find the 
solution of some problem, such as the meaning of 
a parabolic or otherwise obscure passage in Scrip- 
ture, I had exhausted my stock of tentative hypo- 
theses, but, through consideration for her other 
and engrossing work, refrained from imparting 
my need to her, she would receive in sleep the 
desired solution, which she wrote down on waking, 
and which invariably proved satisfactory beyond 
my highest imaginings. And besides showing inti- 
mate acquaintance with the course of my thought, 
it was couched in language which, for simplicity, 
dignity, purity, and lucidity, was without an equal 
in literature; the English being that of the best 
period of our literature, and better than the best 
even of that period. She herself had a remarkable 
mastery of English, but these compositions reduced 
her to" despair, causing her to exclaim, " Why 
cannot I write as well when I am awake as I do in 
my sleep !" Of course the explanation lay in the 
limiting influence of the physical organism. 

The frequency of this occurrence led me, in the 
absence of authoritative explanation, to try the 
following, as an hypothesis purely tentative. The 
revelations generally came to her when, through 


my inability to find the intepretations which satis- 
fied me, my work required them, and they came 
independently of any desire or knowledge on her 
part. Might it not be, then, that it was my own 
spirit who knew them and gave them to her, find- 
ing her more sensitive to impression than myself r' 
The explanation was not one that either pleased 
or satisfied me, one reason being that I took a 
delight in recognising the primacy accorded to her. 
The idea occurred to me one night, and I pondered 
it the next day, but did not divulge it. What 
happened on the evening of that day led me to 
suspect that our Genii had suggested it to me in 
order to make it the occasion of imparting to me 
the knowledge in question, namely, that of the real 
source and method of the revelation. 

For the experience to be properly appreciated it 
must be remembered that " Mary " had no know- 
ledge of the explanation suggested to me, and 
neither of us had as yet entertained the idea of 
past lives as the key to our present work. The 
question of Ileincarnation itself had not come 
before us, and far less the possibility of recovering 
the memory of the things learnt in previous exist- 
ences, much as we had been puzzled to account for 
our experiences in the absence of some such 

The proposal to sit for a written communi- 
cation came from her, having evidently been 
prompted by our illuminators. The method 
was one which both they and we disliked, and it 
Avas adopted only when they desired to address 
us both at once. So we sat for writing. 


The result confirmed my surmise. We had 
scarcely seated ourselves when the -wiitiug began, 
as if we were being waited for. And this is what 
was written : — 

" We are instructed to say several tliing.s to-night. We 
are your Genii. 

" (To Caro.) In the first place, you entirely miscon- 
ceive the process by which the Kevelation comes to Mary. 
The method of this revelation is entix-ely interior. Maiy 
is not a Medium ; nor is she even a Seer as you under- 
stand the word. She is a Prophet. By this we mean 
that all she has ever wi'itten or will write, is i'z'om within, 
and not from without. She knows. She is not told. Hers 
is an old, old spirit. She is older than you are, Caro, older 
by many thousand years. Do not think that spirits other 
than her own are to be credited with the authorship of the 
new Gospel. As a i)roof of this, and to correct the false 
impression you have on the subject, the holy and inner 
truth, of which she is the depositary, will not in future be 
given to her by the former method. All she writes 
henceforth, she v.ill write consciously. Yes, she must 
finish the new Evangel by conscious effort of brain and 

Coming from a source which we had learnt to 
trust implicitly, and according with our own 
highest conceptions, this message was supremely 
satisfactory, and was welcomed accordingly. But 
it was followed forthwith by another which excited 
feelings of a very dilferent character. For, as if 
expressly in order to prevent her from being made 
vain-glorious and uplifted by it, they added— 

" (To Mart.) It may serve to exhibit the path by 
which you have come, and to suggest the nature of some 
ancient tendencies which may yet tarnish the mirror of a 
soul destined to attain perfection, to leani that you dwelt 
within the body of ." 


Here were given the name and character of a 
certain Koman dame of some seventeen centuries 
ago, one of high station, but of a repute so evil as 
to cause an immense shock to both of us. It does 
not come within the design of this book to disclose 
the particular personalities with whom we had 
been identified in the past^^^. Concerning this one 
it must suffice to state here that, omitting from 
account one whole side of " Mary's " character, we 
both recognised in the other side traits strongly 
resembling those which had been indicated. And 
she subsequently recovered distinct recollections 
of scenes in the life in question which served to 
assure her on the point. Our discussions on the 
matter tended to conclusions of which fuller know- 
ledge brought the verification. It was not one of 
those lives in virtue of which she was directly 
qualified for her present work; but it was one of 
those lives of which the sin and the suffering may 
well be conceived of as indispensable elements in 
the education of a soul called to a lofty work and 
destiny in the future, in accordance with the prin- 
ciple which finds expression in the sayings, " The 
greater the sinner the greater the saint," and 
" Pecca Fortiter." This also we discerned clearly, 
that, supposing it to be indeed a truth that man is 
" made perfect through suffering," the experiences 
in the course of which the suffering is undergone 
must imply sin as well as pain and sorrow ; since 
otherwise there would be a whole region of his 
nature, namely the moral, in which he would 

(''These are disclosed in "The Life of A.K." The personality 
referred to on this occasion was " Faiistino, the Roman," the 
Empress of Marcus Aurelius. (Life A.K. Vol. L pp. 853-354.) 


remain unvitalised. The lesson of which is that 
a man is alive only so far as he has liA^ed. There 
was yet another reflection that was prompted by 
the occasion in question, and one which crowned 
and glorified the rest. This was the assurance 
implied that none need despair. If the soul which 
had dwelt in the body of the person named, could 
nevertheless become within measureable time what 
" Mary " was now, and be " destined to attain 
perfection," there is hope for all, and the doctrine 
of Reincarnation is indeed a gospel of salvation. 
And herein we discerned a lesson hitherto unsus- 
pected so far as we were aware, in the parable of 
the Prodigal Son. It is not the " elder brother " 
who stays at home that can best appreciate the 
divine order; but the prodigal who has gone forth 
into the world of experience to acquire knowledge 
for himself at first hand. They who have been the 
most fully satiated with the husks of materiality, 
can — when their time arrives for coming to their 
true selves — best estimate the fare provided in the 
" Father's House." " He loveth most to whom 
most has been forgiven. 

While sitting alone one day and pondering these 
things, and particularly the difficulty which people 
often find in correcting in themselves even the 
faults which they deplore, this pregnant sentence 
was spoken audibly to my inner hearing by a voice 
which I recognised as that of my Genius : — 
" Tendencies encouraged for ages cannot be cured 
in a single lifetime, but may require ages." 

This further reflection also was suggested to me : 
that souls of exceptional strength are reincarnated 
in bodies of exceptionally strong passional natures, 
expressly in order to obtain the discipline which 


comes of the effort to subdue them. All of which 
reflections tended to exhibit the rashness of judg- 
ing outward judgment in respect of others. In 
order to judge righteous judgment it is necessary 
to know the strength of their temptations, and of 
their efforts to resist them. And these can be known 
only to God. The attainment of perfection, and 
therein of salvation by conquest and not by flight, 
— this is the principle of reincarnation. It is the 
condition of llegeneration, which is from out of 
the body. 

In due time we were able to recognise the whole 
plan of our work as so ordered as to make the work 
itself a demonstration of the doctrine of reincarna- 
tion. When once this doctrine had become a 
practical question for us, it assumed a prominent 
place both in our teachings and in our experiences. 
One instruction given iis was no less striking in 
itself than in the circumstances of its communica- 
tion. The messenger was one with whom we had 
never anticipated coming into relations, for, 
besides not courting intercourse with the souls of 
the departed, we had not paid to the writings of 
the person concerned the heed that would entitle 
us to count him among our cordial sympathisers; 
and still less as among our possible visitants. This 
was the famous Swedish Seer, Emmanuel Sweden- 
borg. In the course of what we afterwards found 
to be a strikingly characteristic communication 
from him, he informed us that owing to the diffi- 
culty our angels had in approaching us just then, 
through the condition of the spiritual atmosphere, 
they had charged him with a message to us, in 
which " Mary's" Genius had spoken to him of her as 
" A soul of vast experience, who under his tuition 


had so painfully acquired the evangel of which she 
was the depositary " ; adding that he, her Genius, 
" had been promised help to recover for her, in this 
incarnation, the memory of all that was in the 
past " ; and — which was the point of the message — 
that it was to be put forward, not as we were then 
contemplating putting it forward, but " as frag- 
mentary specimens of such recollection occurring 
to one now a woman, but formerly an initiate, who 
is beginning to recover this power," 

It will be interesting to remark on this expe- 
rience, that to this day the followers of Sweden- 
borg set their faces against the doctrine of 
reincarnation, expressly on the ground that their 
master denied it in his lifetime. Whether Sweden- 
borg really denied it is uncertain. There is grave 
cause to doubt whether his writings on the subject 
have been rightly understood or fairly repre- 
sented. It has been maintained with much show 
of reason that Swedenborg denied only the reincar- 
nation of the astral soul, not of the true soul; in 
which case he would be right. Having once 
obtained access to us, his visits were for a time 
frequent, the manner of them being various. For 
he came to us jointly and separately, in waking 
and in sleeping— the latter to " Mary " only — and 
audibly and visibly — the latter also to " Mary " 
only. He alluded to a recent incarnation of mine, 
of which I have since had full and independent 
proof. And he recognised our work as not only a 
confirmation and continuation of his own, but also 
as a correction. For, as he gave us to understand, 
he had been too much under the influence of the 
current orthodoxy to be able to transmit the revela- 
tion given to him in its proper purity, and unbiased 


by his own preconceptions. The doctrine in respect 
of which he was chiefly desirous of being set right 
was that of the Incarnation, the orthodox present- 
ment of which he now saw to be wrong, by reason 
of its deification of Jesus, In referring to the per- 
version of the truth by the formulators of the 
Christian orthodoxy, he said to us, with much 
emphasis, " Do not be too kind to the Christians."' 

This allusion to an experience which belongs to 
the category of " spiritualism " rather than to that 
of our special work, may with advantage be fol- 
lowed by some account of our other experiences of 
the same order, partly for the sake of testifying to 
the genuineness of the experiences relied on by 
spiritualists, and partly in order to show the dis- 
tinction between the two orders of experience, as 
discerned by persons whose familiarity with both 
qualified them to institute comparison between 
them. For, having once become sensitised in the 
inner and higher regions of the consciousness, we 
had become sensitised also in the intermediate 
regions, and were able therefore to hold palpable 
converse with the denizens of these also. And the 
converse thus held was of the most satisfactory 
character, on the ground both of the certainty of 
its reality and its intrinsic nature. Father, mother, 
wife, brothers, sundry dear friends, and others 
interested in our work, all came to me, and some 
of them to my colleague, and this several times, 
and in a manner impossible to be distrusted. For 
my mother more than once spoke to me aloud in 
her own unmistakeable voice, and in tones that 
anyone might have heard, as I sat alone in my 
study. My wife came repeatedly to both of us, 
jointly and separately, audibly, visibly, and 


tangibly; giving us timely warnings of dangers 
unsuspected by us but proving to be real. And one 
of my brothers cleared up a mystery which had 
hung over his death. No mere attenuated wraiths 
or soulless phantoms were they who thus visited 
us from " beyond the veil," they were strong, dis- 
tinct, intelligent individualities, veritable souls, 
palpitating with vitality, and eager to render loving 
service. But they came spontaneously and 
unevoked, for we never sought to compel their 
presence. Our quest was purely and simply for 
truth, not for persons. But we considered that, 
when these also came, as they did come, to our- 
selves directly and without intervention of any 
third party, to refuse to receive them on the 
ground tliat they had put off their bodies, would 
be equivalent to repulsing our friends in the flesh 
on the ground that they had put off their overcoats. 
The spirit in which alone such intercourse is 
permissible will be seen by the following citations 
from the instructions received by us. Terms from 
the Hebrew, Greek, and Oriental Scriptures were 
used indifferently by our illuminators. The word 
Ruach in the following—which is Hebrew for 
Spirit — is here used in a kabalistic sense to denote 
the astral soul or ghost, as distinguished from the 
divine soul, the Psyche or Neshamah, and from the 
NepJiesh or mere phantom. The following is from 
an instruction given to " Mary " in sleep, in direct 
solution of certain perplexities. 

" Thou knowest that in the end, when Nirvana is 
attained, the soul shall gather up all that it hath left 
within the astral of holy memories and worthy experience, 
and to this end the Ruach rises in the astral sphere, by 
the gradual decay and loss of its more material aflBnities, 


until these have so disintegrated and perished that its sub- 
stance is thereby lightened and purified. But continual 
commerce and intercourse with earth add, as it were, 
fresh fuel to its earthly affinities, keeping these alive, and 
hindering its recall to its spiritual ego. Thus, therefore, 
the spiritual ego itself is detained from perfect absorption 
into the divine, and union therewith. For the Ruach shall 
not all die, if there be in it anything worthy of recall. Tlie 
astral sphere is its purging chamber. For Saturn, who is 
Time, is the trier of all things ; he devoureth all the dross ; 
only that escapeth which in its nature is ethereal and 
destined to reign. And this death of the Ruach is gradual 
and natural. It is a process of eUmination and disinte- 
gration, often — as men measure time — extending over 
many decades, or even centuries. And those Ruachs 
which appertain to wicked and evil persons, having strong 
wills inclined earthwards, — these persist longest and 
manifest most frequently and vividly, because they rise 
not, but, being destined to perish utterly, are not with- 
drawn from innnediate contact with the earth. They are 
all dross; there is in them no redeemable element. But 
the Ruach of the righteous complaineth if thou disturb 
his evolution. ' Why callest thou me ? disturb me not. 
The memories of my earth-life are chains about my neck ; 
the desire of the past detaineth me. Suffer me to rise 
towards my rest, and hinder me not with evocations. But 
let thy love go after me and encompass me ; so shalt thou 
rise with me through sphere after sphere.' 

"For the good man upon earth can love nothing less 
than the divine. Wherefore that which he loveth in his 
friend is the divine, that is, the true and radiant self. And 
if he love it as differentiated from God, it is only on 
account of its separate tincture. For in the perfect light 
there are innumerable tinctures. And according to its 
celestial affinity, one soul loveth this or that splendour 
more than the rest. And when the righteous friend of the 
good man dieth, the love of the living man goeth after 
the true soul of the dead ; and the strength and divinity 


of this love lielpeth the purgation of the astral soul, the 
psychic ghost. It is to this astral soul, which ever 
reraaineth near the living friend, an indication of the way 
it must also go, — a light shining upon the upward path 
that leads from the astral to the celestial and everlasting. 
For love, being divine, is towards the divine. * Love 
esalteth, love purifieth, love uplifteth.' " 

And this also, which was similarly obtained, 
represents a further restoration of the original, 
pure, undistorted and unmutilated doctrine of 
Christianity concerning the communion of souls. 


So weepest thou and lamentest, because the Soul thou 
lovest is taken from thy sight. 

And life seemeth to thee a bitter thing: yea, thou 
cursest the destiny of all living creatures. 

And thou deemest thy love of no avail, and thy tears as 
idle drops. 

Behold, Love is a ransom, and the tears thereof are 

And if thou have lived purely, thy fervent desire shall 
be counted grace to the soul of thy dead. 

For the burning and continual prayer of the just 
availeth much. 

Yea, thy love shall enfold the soul which thou lovest: 
it shall be unto him a wedding garment and a vesture of 

The baptism of thy sorrow shall baptize thy dead, and he 
shall rise because of it. 

Thy prayers shall lift him up, and thy tears shall 
encompass his steps: thy love shall be to him a light 
shining upon the upward way. 

And the angels of God shall say unto him, " happy 
Soul, that art so well-beloved; that art made so strong 
with all these tears and sighs. 

" Praise the Father of Spirits therefor : for this great 
love shall save thee many incarnations. 


'' Tliou art advanced thereby; thou art drawn aloft and 
can-ied upward by cords of grace." 

For in such wise do souls profit one another and have 
communion, and receive and give blessing, the departed 
of the living, and the living of the departed. 

And so much the more as the heart within them is clean, 
and the way of their intention is innocent in the sight of 
God. . . . 

Count not as lost thy suffering on behalf of other souls ; 
for cveiy cry is a prayer, and all prayer is power. 

That thou wiliest to do is done ; thine intention is united 
to tlie Will of Divine Love. 

Nothing is lost of that which thou layest out for God 
and for thy brother. 

And it is love alone who redeemeth, and love hath 
nothing of her own'**. 

But precious as is the communion of souls when 
thus conditioned, it was not to them that we looked 
for light and guidance in our work. Nor, indeed, 
to any persons at all in the sense in which, the term 
is ordinarily used. We looked steadfastly and 
directly to the Highest, confidently leaving to the 
Highest the appointment both of the Messenger 
and of the Message, but never failing to submit 
both manner and matter to the keenest scrutiny of 
faculties which we had striven to the utmost to 
attune to divine things. We were, moreover, 
emphatically warned from the outset against 
allowing any intrusion into our work of the 
influences accessible to the ordinary sensitive, the 
two planes being absolutely distinct. Herein lay 

(*)The " Hymn of Aphrodite," including the " Discourse of 
the Communion of Souls, and of the Uses of Love between 
Creature and Creature ; being part of the Golden Book of 
Venus," from which latter the above is taken, is given in full in 
the P.W. pp. 350-356. 


the significance of the saying of " Mary's " Genius, 
that he had been " promised help to enable her to 
recover in this incarnation the memory of all that 
is in the past." The Genii themselves, although 
of the celestial, belong to its circumferential and 
lowest sphere. They touch the astral, but do not 
enter it. The help spoken of was to come from 
the innermost and highest spheres. And the charge 
was accordingly given us, " Do not, then, seek 
after ' controls.' Keep your temple for the Lord 
God of Hosts ; and turn out of it the money- 
changers, the dove-sellers, and the dealers in 
curious arts, yea, with a scourge of cords if need 

The manner in which we received the first full 
and particular account respecting the method of 
revelation, was as folloAvs. I was pondering to 
myself with much intentness the nature and source 
of inspiration, and desiring a test whereby to dis- 
tinguish between true and false inspiration. But I 
refrained for various reasons from consulting my 
colleague, at least until I should have exhausted 
my OAvn resources. And she was still without any 
intimation of my need when she received the 
instruction concerning inspiration and prophesy- 
ing of which the following is a portion. It was 
received in sleep, and the date was shortly before 
we were told that her knowledges were due to 
experiences undergone in previous lives^^\ When 
I had read it she said, referring to the first verse, 

'')The instruction concerning inspiration and prophesying was 
received by A.K. in Paris on the 7th February, 1880. S.H.H. 


" But I did not ask." In reply to whicli I told her 
that I had asked. It was addressed equally to 
both of us, as making together one system. 

" I heard last night in my sleep a voice speaking to me, 
and saying — 

" You ask the method and nature of Inspiration, and 
the means whereby God revealeth the Truth. 

Know that there is no enlightenment from without: 
the secret of things is revealed from within. 

From without conaetli no Divine Revelation: but the 
Spirit within beareth witness. 

Think not that I tell you that which you know not : for 
except you know it, it cannot be given to you. 

To hiui that iiath it is given, and he hath the more 

None is a prophet save he who knoweth : the instructor 
of the people is a man of many lives. 

Inborn knowledge and the perception of things, these 
are the sources of revelation : the Soul of the man 
instrueteth him, having already learned by experience. 

Intuition is inborn experience ; that which the soul 
knoweth of old and of former years. 

And Illumination is the Light of Wisdom, whereby a 
man perceiveth heavenly secrets. 

Which Light is the Spirit of God within the man, show- 
ing unto him the things of God. 

Do not think that I tell you anything you know not ; 
all conieth from within : the Spirit that infonneth is the 
Spirit of God in the prophet. 

• ••••• 

Inspiration may indeed be mediun)ship, but it is con- 
scious ; and the knowledge of the prophet instrueteth him. 

Even though he speak in an ecstasy, he uttereth 
nothin": that he knoweth not." 


Then followed this apostrophe to the Prophet : —  


" TJlou who art a prophet hast had mauy lives : yea, 
thou hast taught many nations, and hast stood before 

And God hath instructed thee in the years that are past, 
and in the former times of the earth. 

By prayer, by fasting, by meditation, by painful seek- 
ing, hast thou attained that thou knowest. 

There is no knowledge but by labour: there is no 
intuition but by experience. 

I have seen thee on the hills of the East : I have fol- 
lowed thy steps in the wilderness : I have seen thee adore 
at sunrise : I have marked thy night watches in the caves 
of the mountains. 

Thou hast attained with patience, prophet! God 
hath revealed the truth to thee from within." 

Thus, for the first timekuown to history, was given 
a definition of the nature and method of inspiration 
and prophecy, at once luminous, reasonable, and 
inexpugnable, to the full and final solution of this 
stupendous problem; and comporting with and 
explaining, as it did, all o\ir own experiences, we 
felt that we could bear unreserved testimony to its 
truth. But, vast as was the addition thus made to 
the New Gospel of Interpretation, it did not 
exhaust the treasures revealed and communicated 
on that wondrous night ; for it was followed imme- 
diately by a prophecy of the meaning of the new 
dispensation on which the world is entering, and 
of which our work is the introduction. At once 
Biblical in diction and character, it reached in 
loftiness the highest level of Biblical prophecy 
and inspiration, demonstrating the same world 
celestial and divine as the source of both. For 
which reason, and the crushing blow administered 
by it to the superstitions which have made of 
Christianity a by-word and a rejjroach by their 


gross materialisations of mysteries purely spiritual, 
it is reproduced in full here. The heading is of our 
own devising : — 
A Prophecy of the Kingdom of the Soul, mysti- 
cally called the Day of the Woman. 

" And now I show you a mysteiy and a new thing, which 
is part of the mysteiy of the fourth day of creation. 

Tlie word wliich shall come to save the world, shall be 
uttered by a woman. 

A woman shall conceive, and shall bring forth the 
tidings of salvation. 

For the reign of Adam is at its last hour j and God shall 
crown all things by the creation of Eve. 

Hitherto the man hath been alone, and hath had 
dominion over the earth. 

But when the woman shall be created, God shall give 
unto her the kingdom ; and she shall be first in rule and 
highest in dignity. 

Yea, the last shall be first, and the elder shall serve the 

So that vv'onien shall no more lament for their woman- 
hood; but men shall rather say, " that we had been born 
women !" 

For the strong shall be put down from their seat, and 
the meek shall be exalted to their place. 

The days of the Covenant of Manifestation are passing 
away: the Gospel of Interpretation cometh. 

There shall nothing new be told; but that which is 
ancient shall be interpi'eted. 

So that man the manifestor shall resign his office : and 
woman the interpreter shall give light to the world. 

Hers is the fourth office: she revealeth that which the 
Lord hath manifested. 

Hers is the light of the heavens, and the brightest of 
the planets of the holy seveu. 

She is the fourth dimension; tlie eyes which enlighten; 
the power which draweth inward to God. 


And lier kingdom cometli; the! day of the exaltation 
of woman. 

And her reign shall be greater than the reign of the 
man : for Adam shall be put down from his place ; and she 
shall have dominion for ever. 

And she who is alone shall bring forth more children 
to God, than she who hath an husband. 

There shall no more be a reproach against women : but 
against men shall be the reproach. 

For the woman is the crown of man, and the final mani- 
festation of humanity. 

She is the nearest to the throne of God, when she shall 
be revealed. 

But the creation of woman is not yet complete : but it 
shall be complete in the time which is at hand. 

All things are thine, Mother of God : all things are 
thine, O Thou who risest from the sea; and Tliou shalt 
have dominion over all the worlds*''. 

(')F.W. pp. 311-314. Life A.K. Vol. I. pp. 344-345. 



Even had we been disposed, which happily we were 
not, to exalt ourselves on the strength of the 
loftiness of our mission, the constant proofs 
afforded us of the paucity of our knowledge in 
comparison with what remained to be known, 
would have effectually restrained us. But as it 
was, we were from the first penetrated by the con- 
viction that only in so far as we succeeded in 
subordinating the individual to the universal, the 
jaersonal to the divine, could the work be suc- 
cessfully accomplished. The man must make 
himself nothing that the God may be all. This 
was the burden of the injunctions enforced on us 
throughout; the failures of others through self- 
exaltation being adduced in illustration. For, as 
we were plainly given to understand, " many are 
called but few are chosen " ; the weak point in 
their system, the " Judas " by whom they are 
betrayed and fail, being generally vanity. They 
are as instruments which mistake themselves for 
the mind and hand which wield them. 

Humility and Love, the violet and the red, 
these are the two extremes of the prism which com- 
prise between them all the Seven Spirits of God. 
Blended, they make the royal purple ; but the hue 
of that purple depends on the spiritual stales of 
the individuals themselves whose tinctures they 
are. They were, we were told, the tinctures of our 
own souls as indicated by the colours of our 


respective auras. " Mary's " was the " blood-red 
ray of the innermost sphere," the sphere of the 
" iirst of the Gods," wherein " love and wisdom are 
one." " For the Hebrews Uriel, for the Greeks 
Phoibos, the Bright One of God." Mine was the 
violet of the outermost sphere, that of the " last of 
the Gods," the " Spirit of the Fear of the Lord," 
and therein of Reverence and Humility; for the 
Greeks Saturn, and for the Hebrews Satan, the 
" Angel unfallen of the outermost sphere." Only 
when man is built up of all the Gods, and bears 
upon him the seal of each God, having climbed 
the ladder of his regeneration from circumference 
to centre, from *' Saturn " to the " Sun," is the 
" week " of his new and spiritual creation accom- 
plished. Similarly the co-operation of all these 
divine potencies was indispensable to our work. 
And we were emphatically warned of the dangers 
both to it and to ourselves, that would come of the 
lack of the divine presence in respect of any of 
them. Hence the necessity of maintaining the 
necessary conditions in ourselves, and the caution 
addressed to us by " Hermes," in view of the 
liability of mortals to appropriate to themselves 
the importance appertaining to their mission when 
this transcends the ordinary. To this end, in the 
following Exhortation, he disclosed to us the 
heights yet to be ascended, saying — 

He whose adversaries fight with weapons of steel, must 
himself be armed in like manner, if he would not be igno- 
miniously slain or save himself by flight. 

And not only so, but forasmuch as his adversaries may 
be many, while he is only one; it is even necessary that 
the steel he carries be of purer temper and of more subtle 
point and contrivance than theirs. 


I, Hermes, would arm you with such, that bearing a 
blade with a double edge, ye may be able to withstand 
in the evil hour. 

For it is written that the tree of life is guarded by a 
sword which tumeth every way. 

Therefore I would have you armed both with a perfect 
philosophy and with the power of the divine life. 

And first the knowledge; that you and they who hear 
you may know the reason of the faith which is in you. 

But knowledge cannot prevail alone, and ye are not yet 

When the fulness of the time shall come, I will add 
unto you the power of the divine life. 

It is the life of contemplation, of fasting, of obedience, 
and of resistance. 

And afterwards the chrism, the power, and the glory. 
But these are not yet. 

Meanwhile remain together and perfect your philo- 

Boast not, and be not lifted up; for all things are 
God's, and ye are in God, and God in you. 

But when the word sliall come to you, be ready to obey. 

There is but one way to power, and it is the way of 

Call no man your master or king upon the earth, lest 
ye forsake the spirit for the form and become idolaters. 

He who is indeed spiritual, and transformed into the 
divine image, desires a spiritual king. 

Pln-ify your bodies, and eat no dead thing that has 
looked with living eyes upon the light of Heaven. 

For the eye is the symbol of brotherhood among you. 
Sight is the mystical sense. 

Let no man take the life of his brother to feed withal 
his own. 

But slay only such as are evil ; in the name of the Lord. 

Tliey are miserably deceived who expect eternal life, 
and restrain not their hands from blood and death. 


They are miserably deceived who look for wives from on 
high, and have not yet attained their manhood. 

Despise not the gift of knowledge ; and make not 
spiritual eunuchs of yourselves. 

For Adam was first formed, tlien Eve. 

Ye are twain, the man with the woman, and she with 
him, neither man nor woman, but one creature. 

And the kingdom of God is within you'''. 

The knowledge of the " Seven Spirits " whereby 
Deity operates in the universe, has been completely 
dropped out of sight by the Christian world. It is 
necessary, therefore, if only in vindication of the 
importance attached to them by our illuminators, 
to recite the instruction received by us concerning 
them, which is as follows. It is a chapter from the 
recovered Gnosis^^^ : — 

" In the bosom of the Eternal were all the Gods com- 
prehended, as the seven spirits of the prism, contained in 

the Invisible Light. 

■X- * * * * 

By the Word of Elohim were the Seven Elohim mani- 

(")The occasion of the receipt by A.K. and E.M. of the above 
was one of peculiar interest. It was given in reference to a 
visit from the late Laurence Oliphant, an account of which 
will be found in " The Life of A.K." It will suffice to say here 
that, having heard of their work, Oliphant came to them 
as an emissary from his chief in America, Thomas Lake Harris, 
to summon them to place themselves and all that they were and 
had, at his disposal as the king and Christ of the new dispensa- 
tion. The above instruction was given to them in direct refer- 
ence to this incident. It was followed by others fully exposing 
the delusive source and nature of the doctrine and practice of 
Laurence Oliphant and Thomas Lake Harris. The above 
Exhortation of Hermes to his Neophytes is now given in full 
in this book for the first time. It is taken from " The Life of 
A.K." Vol. I. pp. 282-283. S.H.H. 

(''See note p. To 


fest : even the Seven Spiz-^its of God in the oi'der of their 
precedence : 

The Spirit of Wisdom, the Spu-it of Undei-standing, 
the Spirit of Counsel, the Spirit of Power, the Spirit of 
Knowledge, the Spirit of Righteousness, and the Spirit of 
Divine Awfulness. 

All these are coequal and coeternal. ' 

Each has the nature of the whole in itself : and each is a 
perfect entity. 

And the brightness of their manifestation shineth forth 
from the midst of each, as wheel within wheel, encircling 
the White Throne of the Invisible Trinity in Unity. 

These are the Divine fires which bum before the 
presence of God : which proceed from the Spirit, and are 
one with the Spii'it. 

He is divided, yet not diminished : He is All, and He is 

For the Spirit of God is a flame of fire which the Word 
of God divideth into many : yet the original flame is not 
decreased, nor the power thereof nor the brightness 
thereof lessened. 

Tliou mayest light many lamps from the flame of one; 
yet thou dost in nothing diminish that first flame. 

Now the Spirit of God is expressed by the Word of God, 
which ia Adonai. 

For without the Word the Will could have had no utter- 

Tlius the Divine Will divided the Spirit of God, and the 
seven fires went forth from the bosom of God and became 
seven spiritual entities. 

They went forth into the Divine Substance, which is the 
substance of all that is." 

As already stated, Hermes is the Greek name 
for the Second of the creative Elohim above 
enumerated. Hence his special relation to the New 
Gospel of Interpretation, the appeal of which is to 
the Understanding. 


Being shown one day in vision the path we had 
to traverse for the accomplishment of our work, 
" Mary " exclaimed : — 

" What a dreadfully difficult thing it is to steer one's 
way amidst such numbers of influences ! I see a fine, 
bright^shining thread. It is our own path, and it is a 
pathway of light. But, oh 1 so narrow, so narrow, and all 
around are spirits trying to lure us from it. Here is 
Hennes, shining like a silver light. My Genius says that 
the way to get the utmost vitality on the spiritual plane 
is to abandon the plane of the body, and keep it quite low, 
by not indulging it. The time for bodily indulgence is 
passed with us. Abstinence, we have been told, and 
watchfulness and fasting are needful. And the time for 
the first of these has come. Nothing is gained without 
labour or won without suffering. Fasting and Watching 
and Abstinence, these are Beads and Rosary. It is a hard 
way and a long way, and it makes one wishful to turn 
back. We are not to be misled by the story, so much 
dwelt on to you by the Astrals, of Moses and Aaron'"'. 
They both were failures, who entered not into the land of 
Canaan. We must be patient and trust. We have to be 
cultivated on both planes, the intellectual and the 
spiritual, and not on the physical, for this draws from and 
saps the others." 

So far as I was concerned, there was yet another 
rule that was made absolute : this was the rule of 
Poverty. Desiring at one time to mitigate the 
rigour of my enforced economies by working with 
a commercial intent, and to that end endeavouring 
to finish a tale some time before commenced, I 
found myself baffled by a complete withdrawal of 
power. I was well aware that no romance I could 

'''The above reference is toan experience of mine which does not 
call for relation here. E.M. 


devise would compare with the romance I was 
living, and that any incidents I could invent 
would be tame before those of my actual life ; but 
it was not this that withheld me. It was made 
clear to me that there was now only one direction 
and one plane in which I was accessible to ideas 
and in which therefore I could work, and this a 
direction and plane altogether incomj^atible with 
mundane ends. But I had not fully reconciled 
myself to the loss of my earning power, or resolved 
to refrain from further efforts in that behalf, when 
I received the following experience. 

I had gone to bed, but not to sleep, for thinking 
over the matter, when I became aware of the 
presence of a group of spiritual influences, one of 
whom, speaking for them all, said to me, in tones 
audible only to the inner hearing, but distinct, 
measured and authoritative — 

" We whom you know as the Gods — Zeus, Phoibos, 
Hermes, and the rest— are actual celestial personalities, 
who are appointed to represent to mortals tl»e principles 
and potencies called the Seven Spirits of God. We have 
chosen you for our instrument, and have tried you and 
proved you and instructed you ; and you belong to us to 
do our work and not your own, save in so far as you make 
it your own. Only in such measure as you do this will you 
have any success. For you can do nothing -without us 
now : and it is useless for you to attempt to do anything 
without our help." 

By this and manifold other experiences, we had 
practical demonstration of the existence of a celes- 
tial hierarchy consisting of souls perfected and 
divinised, divided into orders corresponding to the 
" Seven Spirits of God," and having for their 
function the illumination of those souls of men 


still on earth who are accessible by them; and to 
whom they manifest themselves in the forms recog- 
nised in the mysteries in which such persons have 
formerly been initiated. 

We had also, manifold proofs of their power to 
arrest utterance before persons unfit to be 
entrusted with the mysteries. The first instance 
occurred to myself, and was in this wise. I was 
reading some passages in illustration of our work 
to an old clerical friend who came to see me in 
Paris, when I inadvertently turned to a part of the 
book which we had been charged to keep secret. 
But before I had read a line, the air round me 
became so dense with invisible presences that I 
was unable to see, and my heart was clutched, as 
if by an invisible hand, and lifted up towards my 
throat with such force as almost to choke me ; 
while, at the same instant, an overwhelming sense 
of my fault was impressed on my mind, causing 
me for some hours to feel as one utterly God- 
forsaken and cast off. 

Not thinking that " Mary " was liable to err in 
the same way, or caring to tell her of my trespass, 
I kept silence respecting this experience. But a 
few weeks later it was repeated for her. She was 
speaking of our work to a spiritualist friend with 
whom we were spending the evening, and, in her 
eagerness, got upon topics which I recognised as 
forbidden. But before I had time to remind her, 
she suddenly stopped short and rose from her seat, 
gasping and dazed, and insisted on returning home 
forthwith, to our hostess's great amazement and 
disappointment. Divining what had occurred, I 
refrained from questioning her until we were out- 
side and alone, when in reply to me she described 


exactly what had happened to me, using the words, 
" I did not want to be choked !" There were other 
occasions on which I was cut short under like cir- 
cumstances, by having all that I meant to say 
suddenly and completely obliterated from my 

Being desirous to know more of the adverse 
influences against which we had been warned, and 
from which we suli'ered, " Mary " consulted her 
illuminator respecting their origin and nature, 
when the following colloquy ensued : — 

" They are," he said, " the powers which affect and 
influence Sensitives. They do not control, for they have 
no force. . . . They are Eeflects. They have no real 
entity in themselves. They resemble mists which arise 
from the damp earth of low-lying lands, and Avhich the 
heat of the sun dispei-ses. Again, they are like vapours in 
high altitudes, upon which, if a man's shadow falls, he 
beholds himself as a giant. For these spirits invariably 
flatter and magnify a man to himself. And this is a sign 
w'hereby you may know them. They tell one that he is 
a king ; another, that he is a Christ ; another, that he is the 
Avisest of mortals, and the like. For, being bom of the 
fluids of the body, they are unspiritual and live of the 

" Do they, then," I asked, '" come from within the manf 

" All things," he replied " come from within. A man's 
foes are they of his own houscliold." 

" And how," I asked, " may we discern the Astrals from 
the higher spirits?" 

" I have told you of one sign ; — they are flattering 
spirits. Now I will tell you of another. They always 
depreciate Woman. Knd they do this because their dead- 
liest foe is the Intuition. And these, too, are signs. Is 
there anything strong 1 they \d\\ make it weak. Is there 
anj'ihing wdse? they will make it foolish. Is there any- 


thing sublime? they will distort and travesty it. And 
this they do because they are exhalations of matter, and 
ha,ve no spiritual nature. Hence they pursue and perse- 
cute the Woman continually, sending alter her a flood of 
vitujDeration like a torrent to sweep her away. But it 
shall be in vain. For God shall carry her to His tlu'one, 
and she shall tread on the necks of them. 

'' Therefore the High Gods will give through a woman 
the Interpretation which alone can save the world. A 
woman shall open the gates of the Kingdom to mankind, 
because Intuition only can redeem. Between the Woman 
and the Astrals there is always enmity ; for they seek to 
destroy her and her office, and to put themselves in her 
place. They are the delusive shapes who tempted the 
saints of old with exceeding beauty and wiles of love, and 
great show of affection and flattery. Oh ! beware of them 
when they flatter, for they spread a net for thy soul." 

"Am I, then, in danger from them?" I asked. "Am 
I, too, a Sensitive?" And he said, — 

" No, you are a Poet. And in that is your strength and 
your salvation. Poets are the children of the Sun, and the 
Sun illumines them. No poet can be vain or self-exalted ; 
for he knows that he speaks only the words of God. ' I 
sing,' he says, ' because I must.' Learn a truth which is 
known only to the sons of God. The Spirit within you is 
divine. It is God. When you prophesy and when you 
sing, it is the Spirit within you which gives you utterance. 
It is the ' New Wine of Dionysos.' By this Spirit your 
body is enlightened, as is a lamp by the flame within it. 
Now, the flame is not the oil, for the oil may be there 
without the light. Yet the flame cannot be there without 
the oil. Your body, then, is the lamp-case into which the 
oil is poured. And this — the oil — is your soul, a fine and 
combustible fluid. And the flame is the Divine Spii'it, 
which is not born of the oil, but is conveyed to it by the 
hand of God. You may quench this Spirit utterly, and 
thenceforward you will have no immortality; but when 
the lamji-case breaks, the oil will be spilt on the earth, and 


a few fumes will for a time arise from it, and then it will 
expend itself and leave at last no trace. Some oils are 
finer and more spontaneous than others. The finest is that 
of the soul of the poet. And in such a medium the flame 
of God's Spirit bums more clearly and powerfully and 
brightly, so that sometimes mortal eyes can hardly endure 
its brightness. Of such an one the soul is filled with holy 
raptures. He sees as no other man sees, and the atmo- 
sphex-e about him is enkindled. His soul becomes trans- 
muted into flame; and when the lamp of his body is 
shattered, his flame mounts and soars, and is united to 
the Divine Fire. Can such an one, think you, be vain- 
glorious or self-exalted, and lifted up 1 Oh no ; he is one 
with God, and knows t-liat without God he is nothing. I 
tell no man that he is a reincarnation of Moses, of Elias, or 
of Christ. But I tell him that he may have the Spirit of 
these if, like them, he be humble and self-abased, and 
obedient to the Divine Word." 

So far from our being sufficiently advanced to 
escape molestation from the sources thus indicated, 
there were times when we suii'ered much from their 
incursions, even to the hindrance, for the time 
being, of the work on which our whole hearts were 
set. Knowing that everything depended on our 
unanimity, they sought to make division between 
us, and what they lacked in force was more than 
made up for by subtlety^^^). Despite all our vigi- 
lance, they would insinuate themselves like barbed 
and poisoned arrows between the joints of our 
armour, there to rankle and envenom, so insidious 
were their suggestions. They did not flatter, but 

("')Says E.M. in "The Life of A.K."— "The subtlety with 
which my most sensitive places were searched out, and the mer- 
cilessness with which they were probed by the influences which 
had now obtained access to us, seemed to me to belong alto- 
gether to the infernal." (Life A.K. Vol. I. p. 318.) S.H.H. 


attacked us. So that it was a satisfaction to be 
assured that they attack those only who are worth 
attacking. The very nature of our work was such 
as to invite attack from them, being what they 

Meanwhile, no experience was withheld that 
would serve to qualify us for what proved to be an 
essential part of our work, the " discerning of 
spirits " in the sense, not merely of perceiving 
them, but of distinguishing their nature and 
character. And ahvays was the lesson given in a 
form which combined with its other features that 
of total unexpectedness. Especially important was 
it for us to be able to distinguish between the 
sjDirits of the astral, against which we were warned, 
and spirits in the astral, namely, souls which had 
not yet accomplished their emancipation, but were 
in course of doing so. But while as regarded the 
former we were left to fight the battle for our- 
selves, as regarded the latter there was a control 
exercised, and none were permitted to approach ua 
save such as had a message of service which would 
minister to the solution of a present problem. Of 
this the following experience was an instance. It 
helped us to a yet fuller comprehension, both of 
the reasons which had dictated our association, 
and of the liabilities to be guarded against. 

It was evening^i\, and Ave were occupied in our 
resjiective tasks, and so entirely engrossed by them 
as to be disposed to resent any interruption, Avhen 
" Mary " bent across the table, and speaking in a 
low tone, said to me, " There is a spirit in the room 
who wants to speak to us. Shall I let him ?" I 

(•)The date was 27th March, 1880. S.H.H. 


assented on the condition that he had something 
to tell us really worth hearing. She then became 
entranced, being magnetised by his presence; and 
after telling me that he spoke with a strong 
American accent and professed to be a " meta- 
physical doctor " — meaning, she supposed, a doctor 
in metaphysics — repeated the following after him ; 
for I could neither see nor hear him : — 

" You two have been put together for a work which you 
could not do separately. I have been shown a chart of 
your past histories, containing your characters and your 
past incarnations. She is of a higlily active, wilful dis- 
position, and represents the centrifugal force. You, Caro, 
are her opposite, and, being contemplative a.nd concen- 
trated, represent the centripet^al force. Without her 
expansive energy you would become altogether indrawn 
and inactive in deed; and without your restraining 
influence she would go forth and become dissipated in 
expansiveness. So extraordinary is her outward tendency 
that nothing but such an organism as she now has could 
repress it and keep it within bounds. It is for the wox'k 
she has to do that she has been placed in a body of weak- 
ness and suffering. She is the man- and you the woman- 
element in your joint system. I can see only her female 
incarnations, but ghe has been a man much oftener than a 
woman ; while you have generally been a vroman, and 
would be one now but for the work you have to do. Even 
as a woman she has always been much more man than 
woman, for her wilfulness and recklessness have led her 
into enterprises of incredible daring. Nothing restrained 
her when her will prompted her. She would wreck any 
work to follow that, and only by combination with your 
centripetal tendency can she do the present work. As a 
man she has been initiated, once, a long time ago, in 
Thebes, afterM'ards in India. The things she has done in 
her past lives ! Well, / do not say they were wrong, for I 


do not hold the existence of moral evil. All things are 
allowed for good ends; but this is a difficult truth to 

Here she spoke in her own person, having under 
his magnetism recovered her own vision and recol- 
lection, saying — 

" Caro ! I can see your past. You have been — no, 
it is all wiped out. I cannot see it now. I am not allowed 
to see it. \¥liy is this? I see my own past. I see India : — 
a magnificent glittering white marble temple, and 
elephants. How tame they are ! They are all out, and 
feeding in a field or enclosure. And there are such a 
number of splendid red flowers, they are cactuses, and all 
prickly. The trees have all their foliage on the top, and 
such long stems. They are palms. The soil is of a white 
dust. And the sky is so clear and blue ! but the heat is 
terrible. I see you again. Your coloiir is blue, inclining 
to indigo, owing to your want of expansiveness. But I 
cannot see your past, except that you are mostly a woman. 
And now I am by the Nile, — such a fine broad river 1" 

Here she returned to her normal consciousness, 
our visitor having taken his departure. 

Subsequently, in March, 1881, under the 
influence of a higher illuminative power, she found 
herself as one of a group of initiates making 
solemn procession through the aisles of a vast 
Egyptian temple, and chanting in chorus the 
rituals which compose the marvellous " Hymn to 
the Planet-God, lacchos "(2). For, long as it is, she 

'-'The Hymn to the Planet-God has been referred to on 
p. 79. It is given in full in the P.W. pp. 3il-349 : a portion of it 
concerning the passage of the Soul, and concerning the Mystic 
Exodus, are given on pp. 169-17,1 post. The method of the 
recovery by A.K. of this most important Hynm "was such as 
to constitute it a proof positive of the great doctrine set forth 
in it, the doctrine of Reincarnation ; for it was as one of a 


was able to reproduce it afterwards. It was thus, 
by her recovery of the memory of knowledges 
acquired in past existences, that the divine 
originals were recovered from which the Bible- 
writers largely derived at once their doctrine and 
their diction. This is not to say that these were 
mere borrowers and unilluminate. It is to say only 
that they recognised the divinity of a prior revela- 
tion, and regarded it as a common heritage. The 
truth is one. 

Among the uses of the painful experience we 
were now undergoing^^^ was this one. It put me 
on a track of thought of high value in enabling 
me to determine our respective positions in regard 
to our Avork. It was clearly the endeavour of the 
astral influences by which we were being assailed 
— the '' haters of the mysteries " as our Genii called 
them^*) — to break down our work by destroying 
that perfect harmony between us which was the 
first condition of it. And all my endeavours failing 
to discover in myself the weak point which 
rendered us accessible to them, carefully as I 
sought there for it, I was forced to look for it in 
her, and was disposed to ascribe it to the survival 
from the far past of some defect of the affectional 
nature. For, as we were now learning, man has 
a dual heredity, that of his physical parentage 
and that of his spiritual selfhood. From the former 

band of initiates, making solemn procession through the aisles 
of a vast Egyptian temple, chanting it in chorus, that ' Mary,' 
being asleep, recollected it." (Life A.K. Vol. I. p. 456.) S.H.H. 

(''That is, the " strained conditions " under which their asso- 
ciation was then maintained and their work carried on. (Life 
A.K. Vol. I. p. 374.) S.H.H. 

(■■'See p. 130 . 


of which he derives his outward characteristics; 
aud from the latter his inward character. The 
experience just recited served to confirm the sur- 
mise, but it did something else besides. It 
suggested to me the following explanation of the 
situation as growing out of the exigencies oi our 
work. That work had for its purpose the accom- 
plishment of the prophesied downfall of the 
" world's sacrificial system." It meant war to the 
knife against all the orthodoxies at once, religious, 
social, scientific. It meant a death-" wrestle, not 
against flesh and blood, but against princi- 
palities, against powers, against the rulers of the 
darkness of this world, against spiritual wicked- 
ness in high places." It meant, in short, the 
destruction foretold by the prophets of " that great 
city," the world's materialistic system in Church, 
State, and Society, wherein the " Lord," the 
divinity in man, is ever systematically crucified, 
and its replacement by the " Holy City " or system 
which comes down from the heaven of a perfect 

What, then, I asked myself, was the foremost 
moral need for the instruments of such a work? 
Surely it was Courage. But courage subsists under 
two modes. There is the courage which manifests 
itself in action and aggression, and there is the 
courage vrhicli manifests itself in endurance and 
resistance. The former is its masculine mode, the 
latter its feminine mode. The former connotes 
Will, tlie latter connotes Love. And these were 
the parts assigned respectively to us in our joint 
system. Will and Love united had made the 
world; disunited, they had ruined the world; 
reunited, they would redeem the world. As He and 


She, King and Queen, positive and negative, cen- 
trifugal and centripetal, they are the dual powers 
of all things, the constituent principles at once of 
God and of Man. The whole Universe is Humanity, 
for it is the manifestation of God, and they are 
the divine man and woman of all being; in their 
conjunction omnipotent for good, in their dis- 
junction omnipotent for evil. And whereas it is the 
function of Will to inflict, it is the function of 
Love to bear. It is not, then, to the lack of these 
qualities that our troubles are due, but to the 
defect of them, the defect of our respective 

The tension of feeling induced by the situation 
had for me reached a pitch at which I had cause 
for serious apprehension lest my organism prove 
unequal to the strain. For, resolute though I 
myself was to endure to the end, come what might, 
the effort involved had so greatly affected my 
organic system as nearly to double the number of 
the heart's pulsations, to the imminent risk of a 
rupture fatal to life or reason. Such was the 
emergency when, longing for light and aid, I 
received at night^^^ the following experience, which 
I reproduce as recorded at the time: — 

It seemed to me that I was sole spectator in some 
circus or hippodrome. And in the arena were some horses,' 
seven in number, harnessed to a common centre, but all 
facing in different directions like the spokes of a wheel, 
and pulling frantically, so that the vehicle to which they 
were attached remained stationary between them, through 
their counterbalancing each other ; while at the same time 

*='0n the night of the 23rd June, 1880. This vision was 
received by E.M. as he pondered and while he was awake. (Life 
A.K. Vol. I. pp. 376-377.) S.H.H, 


it seemed as if it must presently be dragged asunder into 
pieces. On looking at it more closely, the vehicle seemed 
to become a person who was attempting to drive the 
horses, but was unable to get them into a line ; and, 
strange to say, the driver was one and identical both with 
the horses and the vehicle, so that it was a living person 
who was in danger of being torn asunder by creatures who 
were in reality himself. While wondering what this 
meant, some one addressed me and said that if I would do 
any good, I must help to control and direct the animals 
which were thus pulling their owner asunder. And that the 
only way to do this was by so disposing myself that I 
should be at one and the same time in the centre with the 
driver, to help him to curb and direct his steeds, and out- 
side at their heads in order to compel their submission. 
And not only must I be indifferent to their ramping and 
chafing, I must even suffer myself to be struck and 
woimded and trampled upon to any extent without 
flinching; for only when I was so unconscious of self as to 
be indifferent as to what might happen to me, would they 
cease to have power against me. And the reason why I 
must be also in the centre was that only there could I 
effectually co-operate with the driver to enable him to do 
his part in directing what in reality were the forces, as yet 
unbroken in, of his own system, into the road it was neces- 
sary for us both to follow. We were destined to be fellow- 
travellers, and our journey was to be made together and 
with that team. It could not be made by one of us without 
the other, and the failure to effect a complete conjunction 
and co-operation would bring certain ruin to the hopes of 
both of us and of all who looked to us. The owner of the 
horses, I was assured, could not of himself control them, 
and I could only enable him to do so by an absolute sur- 
render of myself. 

Applying this vision to the situation, the moral 
was obvious so far as I was concerned, and I 
wondered whether " Mary " would receive any- 


thing equally suggestive for herself. In the 
morning, after remaining unusually late in her 
room, she silently handed me the following account 
of an experience which had similarly and simul- 
taneously been received by her : — 

" I was shown two stars near each other, both of them 
shining with a clear bright light, only that of one the light 
had a purple tinge, and of the other a blood colour; and a 
great Angel stood beside me and bade me look at them 
attentively. I did so, and saw that the stars were not 
round, but seemed to have a piece cut out of the globe of 
each of them. And I said to the Angel, ' The stars are not 
perfect ; but instead of being round, they are uneven.' He 
told me to look again; and I did so, and saw that each 
globe was really perfect, but that in each a small 
portion remained dark so as to present the appearance of 
having a piece out ; and I noticed that these dark portions 
of the two stars were turned towards each other. Upon 
this I looked to the Angel for the explanation. 

And the Angel said to me, ' These stars derive their 
light not only from the sun but from each other. If there 
be darkness in one of them, the corresponding face of the 
other will likewise be darkened; and how shall either 
reflect perfectly the image of the sun if it be dark to its 
companion star? For how shall it respond to that which 
is above all, if it respond not to that which is nearest?' 

And I said, ' Lord, if the darkness in one of these stars 
be caused by the darkness in its fellow, which of them was 
first darkened?' 

Then he answered me and said, 'These stars are of 
different tinctures ; one is of the sapphire, the other of the 
sardonyx. Of the first the atmosphere is cool and equable ; 
of the other it is burning and irregular. The spirit of the 
first is as God towards man ; the spirit of the second is as 
the soul towards Gk)d. The first loves ; the second aspires. 
And the office of the spirit which loves is outwards ; while 
the office of the spirit which aspires is upwards. The light 


of the first, which is blue, enfolds, and contains, and 
embraces, and sustains. The light of the second, which is 
red, is as a flame which scorches, and bums, and troubles, 
and seeks God only, and his duty is not to the outward, 
for it is not given to him to love. God, whom he seeks, 
is love; and therefore is he drawn upward to God only. 
But the spirit of his fellow descends. She indraws, and 
blesses, and confers ; and hers is the oflice which redeems. 
Wherefore if she fail in her love, her failui-e is greater 
than his who hath no love; and to be perfect she must 
forgive until the seventy times seven, and be great in 
hmnility. For the violet, which is the colour of humility, 
is of the blue. And if she seek her own, or yield not in 
outward things, her nature is not perfected, and her light 
is darkened. Let Love, therefore, think not of herself, for 
she hath no self, but all that she hath is towards others, 
and only in giving and forgiving is she rich. If, on the 
contrary, she make a self withinwards, her light is with- 
di'uwn and troubled, and she is not perfect, and if she 
demand of another that which he hatli not, then she 
seeketh her own, and her light is darkened. And if she 
be darkened towards him, he also will darken towards her, 
in respect, that is, of enlightenment. And thus her failure 
of love will break the communion with the Divine, which 
is through him. He cannot darken outwardly first; for 
love is not of him. If he darken of himself, it must be 
within towards God. But that which he receives of God, 
he gives not forth himself. But he bums centrally and 
enlightens his fellow, and she gives it forth according to 
her office. And if she darken in any way outwardly, she 
cannot receive enlightenment, but darkens the burning 
star likewise, and so hinders their inter-communion.' 

Having thus spoken, the Angel looked upon me and 
said, * Ye are the two stars, and to one is given the office 
of the Prophet, and to the other the office of the Redeemer. 
But to be Prophet and Redeemer in one, this is the glory 
of the Christ.' " 


Here again was an intimation that on one plane 
at least of our respective systems she was of mas- 
culine and I of feminine potency, with functions 
to correspond. That these functions were capable 
of being described in the terms employed was, we 
felt, no reason for arrogating high places to our- 
selves. Rather did we consider that everything is 
according to its degree ; and that, as for persons, 
if the Gods were to wait until they found perfect 
instruments, or at least perfect persons for their 
instruments, they would never begin. And this 
also, that if the world were in a condition to pro- 
duce such persons, it would have no need of 
redemption. Had not even Jesus Himself been 
" crucified through weakness " ? 

In view of the intensity of the distress under- 
gone in this connection, I found myself recalling 
the remark of Plato, " Many begin the mysteries, 
but few complete them." My only wonder was 
that any should survive the ordeals, if they 
approached ours in severity. Meanwhile it was 
said to us by way of encouragement, " Be sure 
there is trouble in store. No man ever got to the 
Promised Land without first going through the 

The instruction to " Mary " had not only justi- 
fied my surmise, it also met and corrected her in 
respect of the chief cause of our trouble. This was 
her disposition, at astral instigation, to withhold 
from me the products of her illuminations, and 
even to refrain from writing them down(^\ on the 
specious pretext that they were meant for her own 

<°)Some of A.K.'s illuminations have thus been lost to the 
world. (Life A.K. Vol. I. p. 374.) S.H.H. 


exclusive benefit, and were too sacred to be given to 
the world, or even to me ; and she had failed to dis- 
cern the source and motive of these suggestions. 
So effectually had what were really spirits of dark- 
ness disguised themselves as angels of light. 

The importance attached to the occult signifi- 
cance of our " tinctures " received illustration in 
this wise. Permission had been given us to make 
an exception to the rule of secrecy imposed with 
regard to certain of the Scriptures received by us, 
in favour of a friend^^^ who took so warm an interest 
in our work as to be eager to render it material aid 
in the future should occasion arise. It was her 
mission, she declared, to do so. But when the day 
appointed for the reading came, " Mary " was so 
ill that her going seemed to be impossible, and 
the question accordingly arose as to whether I 
might go alone and read them without her. We 
had no sooner begun to consider the point than she 
became entranced, and was shown a large open 
volume, the book of the Greater Mysteries to which 
our Scriptures belonged, surrounded by an Iris 
composed of all the colours of the rainbow. She 
was then shown the following lines, which I wrote 
down as she repeated them : - - 

" The one in Red guards his privileges, and claims to be 
present whatever is read. 

For the air is filled with the haters of the Mysteries. 
Therefore for your sake the chain must be complete ; 
And the Light must be refracted round you seven times. 
He who is Red stands within the holy circle. 
And the Violet guards the outermost. 

<')Lady Caithness. (Life A.K. Vol. I. p. 329.) See pp. 1.^7 
and 185 post. S.H.H. 


For the Word is a Word of Mystery, and they who guard 
it are Seven. 

Beware that nothing you hear be told unless the circle 
be perfect. 

And this charge we lay upon you until the work be 

Fire and sword and war are against you ; you walk in 
the midst of commotion. 

And your life is in peril eveiy hour until the words be 

Up to the latest moment of the interval before 
the appointment it seemed impossible for her to go. 
She then suddenly recovered as by miracle, and 
was able to attend the reading. 

The liabilities of our position subsequently(^) 
received this further illustration. " Mary " was 
introduced in sleep, by her Genius, into an apart- 
ment in the spiritual world which purported to be 
the laboratory of William Lilly, the famous 
astrologer who had foretold the great plague and 
fire of London in 1666, in order to have her 
horoscope told by him, he still pursuing his 
favourite studies. On quitting him she caught 
sight of a pile of books, one of which contained the 
Gnosis we were in course of recovering. The fol- 
lowing colloquy then ensued: — 

"You also have these Scriptures !" she exclaimed. 

" Yes," said he, " but I keep them for myself 

" And why so," she asked, " since, if you have 
them, they are for the learning of others likewise? 
Will you not rather communicate these saving 
truths to thirsty souls?" 

oOn the 13th-Ht.h January, 1881. (Life A.K. Vol. I. p. 435.) 


" I will communicate them," said he, fixing his 
eyes on her intently, " when I can find Seven Men 
who for forty days have tasted no flesh, whose 
hands have shed no blood, and whose tongues have 
tasted of none." 

" But if you find not Seven ?" 

" Then, mayhap, I shall find Five." 

"And if not Five?" 

" Then, maybe, I shall meet with Three." 

" But even this may be hard to find, and if you 
should not meet with Three, what then will you 

" One Neophyte would not be able to protect 

In communicating to her the results of his cal- 
culations, he had said that owing to the propen- 
sities indulged in certain of her former lives, she 
had made for herself a destiny which ensured 
suffering and failure, except when living in a 
similar manner; doing which she would have a 
life of unbounded success. " But," he continued, 
" your horoscope has nothing for you but mis- 
fortune so long as you persist in a virtuous course 
of life, and, indeed, it is now too late to adopt 
another. I speak herein acording to your Fortune, 
not in regard to your Inner life. With that I have 
no concern. I tell you what is forecast for you on 
the material and actual planisphere of your 
Nativity. ... I see nothing but misfortune before 
you. Yea, if you persist in virtue, it is not unlikely 
that you may be stript of all your worldly goods, 
and of all you possess, and this evil fortune will 
follow your nearest associates." 

To her enquiry, " Can I never overcome this 
evil prognostic ?" he replied that she could do so 


only by outliving tlie time appointed for her 
natural life in the career indicated, and added this 
advice, "Steel yourself; learn to suffer; become 
a Stoic ; care not. If Misfortune be yours, make it 
your Fortune. Let Poverty become to you liiches. 
Let Loss be Gain. Let Sickness be Health. Let 
Pain be Pleasure. Let Evil lieport be Good Eeport. 
Yea, let Death be Life. Fortune is in the Imagina- 
tion, If you believe you have all things, they are 
truly yours." He concluded with an explanation 
reconciling destiny with free will, and vindicating 
the divine justice, in a manner which removed all 
our difficulties on those points, and, as we later 
came to learn, was entirely in accordance with 
the Hindu doctrine of " Karma," of which at this 
time we had never lieard^^^ 

There was no exaggeration in the terms of the 
warning of danger. We were constantly made 
aware of the presence of the malignant entities 
above described focusing their influences on us to 
prevent the accomplishment of our work, and 
requiring the utmost vigilance on our part, as well 
also as on the part of our illuminators, to thwart 
their purpose. And we had good reason to believe 
that our difficulties and dangers were enhanced 
through " Mary's " attendances at the schools and 
hospitals, owing to the evil nature of the influences 
there dominant under a regimen grossly material- 
istic, and her liability to be fastened upon and 
accompanied home by them. The outer Avails of 
her spiritual system— it was explained to us — • 
were not yet completed, owing to the vastness of 

'"'A full account of this interview with William Lily is given 
in "The Life of A.K." Vol. I. pp. 435-44L 


the circuit of her selfhood ; and hence her accessi- 
bility to the incursion of noxious influences from 
without. The treatment of the patients by men 
trained in the physiological laboratory, and bent 
upon turning the hospital ward also into a labora- 
tory with the patients themselves for the victims of 
cruel and wanton experimentation, would send her 
h'ome boiling with indignation and wrath, to the 
destruction of the serenity and self-control 
requisite for our spiritual work. 

It was clear to us that no experience was to be 
wanting to exhibit the contrast between the world's 
actual and the world's possible. The overthrow of 
" the world's sacrificial system " meant salvation 
for man and beast. The condition of all really 
redemptive work is a " descent into hell." The 
following instruction to us is a typical one : — 

" Teach the doctrine of the Universal Seul and the 
Immortality of all creatures. Knowledge of this is what 
the world most needs, and this is the keynote of your joint 
mission. On this you must build; it is the key-stone (A 
the arch. Tlie jDerfect life is not attainable for man alone. 
The whole world must be redeemed under the new gospel 
you are to teach." 

The following " Counsel of Perfection " which 
was received(i^> by " Mary," is an exquisite expres- 
sion of the same theme : — 

I dreamed that I was in a large room, and there were in 
it seven persons, all men, sitting at one long table; and 
each of them had before him a scroll, some having books 
also ; and all were gi-eyheaded and bent with age save one, 

(")0n the 9th April, 1877, in London. (Life A.K. Vol. I. 
p. 172.) S.H.H. 


and this was a youth of about twenty, without hair on his 
face. One of the aged men, who had his finger on a place 
in a book open before hun, said : 

'" Tliis spu'it, who is of our order, writes in this book, — 
* Be ye perfect, therefore, as your Father in heaven is 
perfect.' How shall w^e understand this word ' perfec- 
tion ' 1" And another of the old men, looking up, 
answered, " It must mean Wisdom, for wisdom is the sum 
of perfection." And another old man said, " That cannot 
be ; for no creature can be wise as God is wise. Where is 
he among us who could attain to such a state 1 That which 
is part only, camiot comprehend the whole. To bid a 
creature to be wise as God is wise would be mockery." 

Then a fourth old man said : — " It must be Truth that 
is intended ; for truth only is perfection." But he who sat 
next the last speaker answered, " Truth also is partial ; 
for where is he among us who shall be able to see as God 

And the sixth said, " It must surely be Justice ; for this 
is the whole of righteousness." And the old man who had 
spoken first, answered him: — "Not so; for justice com- 
prehends vengeance, and it is written that vengeance is 
the Lord's alone." 

Tlien the young man stood up with an open book in his 
hand and said : — " I have here another record of one who 
likewise heard tliese words. Let us see whether his 
rendering of them can help us to the knowledge we seek." 
And he found a place in the book and read aloud : — 

" Be ye merciful, even as your Father is merciful." 

And all of them closed their books and fixed their eyes 
upon me. 

That it was possible at all for her to study 
medicine in a school in which vivisection was an all 
prevailing practice, was only because she set her 
face resolutely against it, by refusing to attend 
any place or occasion where or on which it took 
place, and relying for her own education chiefly on 


private tuition. It was an essential part of her 
plan to prove that such experimentation was not 
necessary for a degree. And this she effectually 
demonstrated by accomplishing her student-course 
with rare expedition and distinction, despite her 
many and severe illnesses and her frequent change 
of professors. For one after another resigned the 
office on account of her refusal to allow them to 
experiment on live animals at her lessons. Not 
until she had secured her diploma did she enter a 
physiological laboratory. And then only in order 
to qualify herself by personal experience to 
denounce the practice. For herself it was not 
necessary, she declared, to see a murder or a rob- 
bery committed to know that it is a crime. 

The following incident shows how adverse the 
conditions of modern life were to our spiritual 
work : — 

Being in London one Christmas evening^^^ and 
speaking to me under illumination, " Mary " sud- 
denly broke off and said — 

" Do not ask me such deep questions just now, 
for I cannot see clearly, and it hurts me to look. 
The atmosphere is thick with the blood shed for the 
season's festivities. The Astral Belt is everywhere 
dense with blood. My Genius says that if we were 
in some country where the conditions of life are 
purer, we could live in constant communication with 
the spiritual world. For the earth here whirls round 
as in a cloud of blood like red fire. He says dis- 
tinctly and emphatically that the salvation of the 
world is impossible while people nourish them- 
selves on blood. The whole globe is like one vast 

(')Christmas Day, 1880. (Life A.K. Vol. I. p. 430.) 


charnel-house. The magnetism is intercepted. The 
blood strengthens the bonds between the Astrals 
and the Earth. . . . This time, which ought to be 
the best for spiritual communion, is the worst, on 
account of the horrid mode of living. Pray wake 
me up : I cannot bear looking ; for I see the blood 
and hear the cries of the poor slaughtered 
creatures." Here her distress was so extreme that 
she wept bitterly, and some days passed before she 
fully recovered her composure. 

Our first acquaintance with any literature 
kindred to our special work took place toward the 
close of our sojourn in Paris^^), Jt ^as due to the 
arrival of the friend in whose favour the exception 
had been made in respect of the reading of our 
Mysteries, and who was the possessor of an excel- 
lent library, which she placed at our disposal, of 
precisely the books it had now become necessary 
for lis to read. This was Marie, Countess of Caith- 
ness and Duchesse de Pomar, who had for many 
years been a spiritualist of zeal so ardent that — as 
I now came to learn — she had been wont to make 
my conversion to that faith a matter of special 
prayer, long before I had been able to contem- 
plate such an event as within the range of 
probability. Of wide culture, open mind, and 
large sympathies, she had an enthusiastic and 
intelligent appreciation of our work, and her 
arrival on the scene proved so timely as to point 
to superior direction. We were now able to begin 
to make acquaintance with many of the seers, 
mystics, and occultists of past ages, from the 

'^'The time referred to was September, 1878. (Life A.K. 
Vol. I. pp. 285-385.) 


Neoplatonists, Hermetists, Rosicrucians, and other 
orders of initiates, to Boehme, Swedenborg and 
" Eliphas Levi," and to see what the various 
spiritualistic schools of the present day had to say 
for themselves. 

The following recognition of Hermes by one of 
the greatest of the Neoplatonists, Proclus, who 
lived in the fifth century of our era, was especially 
gratifying to us as proving the continuity of our 
experiences with those of past ages. Proclus, it 
must be remembered, was so eminent for his 
wisdom and powers as to be regarded by his con- 
temporaries with a veneration approaching to 
adoration. Says Proclus, " Hermes, as the mes- 
senger of God, reveals to us His paternal Will, 
and — developing in us the Intuition — imparts to 
us knowledge. The knowledge which descends into 
the soul from above, excels any that can be 
attained by the mere exercise of the intellect. 
Intuition is the operation of the soul. The know- 
ledge received through it from above, descending 
into the soul, fills it with the perception of the 
interior causes of things. The Gods announce it by 
their presence, and by illumination, and enable 
us to discern the universal order." Here was 
exactly the doctrine received by us, and the 
manner of it, only that the Intuition was further 
disclosed to us as due to interior recollection, as 
declared by Plato, as well as to perception. 

The results of the investigations thus begun, 
and afterwards continued in the library of the 
British Museum, proved satisfactory and gratify- 
ing beyond all that we could have anticipated. For 
while it was made clear to us that there had never 
been a time when there were not some in the world 


who had the witness to the truth in themselves, 
and this one and the same truth, it was also made 
clear that whereas others had received it in limita- 
tion, and beheld it as " through a glass darkly,'' 
we were receiving it in plenitude and " face to 
face," to the realisation of the high anticipations 
of the sages, saints, seers, prophets, redeemers, and 
Christs of all time; and this, too, at the period, 
in the manner, and under the conditions declared 
by them as to mark and make the " time of the 

For in the illuminations vouchsafed to us the 
key had been restored which unlocked the meaning 
of the symbols in which the doctrines of all the 
churches, pre-Christian as well as Christian, had 
been at once concealed and revealed, to the elucida- 
tion of all the problems which have so sorely 
perplexed the world, and the verification, by actual 
experience, of the truth contained in them. No 
longer now was there for us any doubt as to the 
meaning of allegories such as the Fall, the Deluge, 
the Exodus, and others were now shown us to be ; 
or of prophecies such as those of the crushing of the 
serpent's head by the Woman and her seed; the 
return of Astraea with her progeny of divine sons ; 
the fall from heaven of Lucifer and Satan; the 
Eeturn of the Gods ; the reign of Michael, " that 
great prince who staudeth for the children of God's 
people" ; the breaking of the seals, and opening of 
the books ; the recognition of the abomination of 
desolation standing in the holy place ; the budding 
of the fig-tree, and the end of that " adulterous 
generation " ; the revelation of " that wicked one, 
the mystery of iniquity and son of perdition, 
whom the Lord, at His coming in the clouds of 


heaven with power and great gloiy, shall consume 
with the spirit of His mouth, and destroy with the 
brightness of His coming " ; the two Witnesses, 
their resurrection from the dead, and their ascent 
into heaven ; the drying up of the great river 
Euphrates, and the coming of the kings of the 
East by the way thus prepared; the binding of 
Satan, and the acceptable year of the Lord to 
follow; the exaltation to heaven, and clothing with 
the sun, of the mystic " Woman " of the 
Apocalypse ; the advent of the angel flying in mid- 
heaven, having an eternal gospel to proclaim unto 
every nation, and tribe, and tongue, and people ; 
the coming of many from the East, and the West, 
and the North, and the South, to sit down with 
Abraham, Isaac, and Jacob, in the kingdom of 
heaven; and the battle of Armageddon, and the 
end of the world. To all these, and other sacred 
enigmas of like nature, the key had been given 
us. And they one and all proved to be prophecies 
of one and the same event, the restoration of the 
faculty of inward understanding, and of the divine 
knowledges which only through it are possible. 
And whereas this was the faculty, the corruption 
and loss of which had made the Fall, which was 
that of the original Church, so was it the faculty, 
the purification and restoration of which was to 
reverse the Fall, accomplishing the lledemption. 
For by it man will regain his mental balance, in 
virtue of which he was " made upright," and 
become again sound, whole, and sane, and be by 
condition that which he has been divinely declared 
from the first to be by constitution, — an instru- 
ment of understanding, competent for the com- 
prehension of all truth. For only thus is he really 


man, and made in the divine image ; seeing that 
he is not really man, but infant only, until he 
attains his spiritual majority and is able to under- 
stand. And that which thus makes him man on 
the plane mental and spiritual, is that which makes 
him man on the plane physical. It is his recog- 
nition and appropriation of the " Woman " of that 
plane, the mystic '* Woman " of Holy Writ, the 
mind's feminine mode, the Intuition. It is of her 
first identification by us, as the key to the whole 
mystery of the Bible, that the manner will now be 



The first compendious statement of the doctrine 
which it was intended to restore, was given to ua 
at Paris in the summer of 1878, in the form of an 
exposition of the principles of Biblical interpre- 
tation, under the following circumstances. 

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

<')A.K. was preparing for her second Doctorat, and E.M. was 
elaborating out of his own consciousness "a key to the inter- 
pretation especially of the initial chapters of Genesis." (Life 
A.K. Vol. I. p. 264.) 


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

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

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

^*)0n the 4th June, 1878. (Life A.K. Vol. I. p. 265.) 


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

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


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

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

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


sense they deal, not with material things, but with 
spiritual realities; and that as Adam is not a man, nor 
Eve a woman, nor the tree a plant in its true signification, 
so also are not the beasts named in the same books real 
beasts, but that the mystic intention of them is implied. 
When, therefore, it is written that Abel took of the first- 
lings of his flock to offer unto the Lord, it is signified that 
he offered that which a lamb implies, and which is the 
holiest and highest of spiritual gifts. Nor is Abel himself 
a real person, but the type and spiritual presentation of 
the race of the prophets ; of whom, also, Moses was a mem- 
ber, together with the Patriarchs. Were the prophets, 
then, shedders of blood 1 God forbid ; they dwelt not with 
things material, but with spiritual significations. Their 
lambs without spot, their white doves, their goats, their 
rams, and other sacred creatures, are so many signs and 
symbols of the various graces and gifts which a mystic 
people should offer to Heaven. Without such sacrifices is 
no remission of sin. But when the mystic sense was lost, 
then carnage followed, the prophets ceased out of the land, 
and the priests bore rule over the people. Then, when 
again the voice of the prophets arose, they were con- 
strained to speak plainly, and declared in a tongue foreign 
to their method, that the sacrifices of God are not the 
flesh of bulls or the blood of goats, but holy vows and 
sacred thanksgivings, their mystical counterparts. As 
God is a spirit, so also are His sacrifices spiritual. What 
folly, what ignorance, to offer material flesh and drink 
to pure power and essential being ! Surely in vain have 
the prophets spoken, and in vain have the Christs been 
manifested ! 

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


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

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

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


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

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

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

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


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

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

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


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

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

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

" Concerning niemoiy ; why should there any more be a 
difficulty in respect of it ? Reflect on this saying, — ' Man 
sees as he knows.' To thee the deeps are more visible than 
the surfaces of things ; but to men generally the surfaces 
only are visible. The material can perceive only the 

•')E.M. says :— " Her notes, of course, disappeared with her 
dream, and she had to reproduce it from memory. But this 
was abnormally enhanced, for she said that the words pre- 
sented themselves again to her as she wrote, and stood out 
luminously to view." (Life A.K. Vol. I. p. 269.) 


material, the astral the astral, and the spiritual the 
spiritual. It all resolves itself, therefore, into a question 
of condition and of quality. Thy hold on matter is but 
slight, and thine organic memory is feeble and 
treacherous. It is hard for thee to perceive the surfaces 
of things and to remember their aspect. But thy spiritual 
perception is the stronger for this weakness, and the 
profound is that which thou seest the most readily. It 
is hard for thee to understand and to retain the memoiy 
of material facts; but their meaning thou knowest 
instantly and by intuition, which is the memory of the 
soul. For the soul takes no pains to remember; she 
knows divinely. Is it not said that the immaculate 
woman brings forth without a pang? The sorrow and 
travail of conception belong to her whose desire is unto 
' Adam ' "(^>. 

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

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

" For matter shall cease and all that is of it, 
but the Word of the Lord shall remain for ever. 

'^'That is the outer sense and lower reason. 

''*The illumination in question was received by A.K. in Paris 
on the night of the 25th July, 1877, and was written down under 
trance. Further portions are given on pp. 158, 159. i6i. It is 
given m full in "The Life of A.K." Vol. I. pp. 202-203.) 


And how shall it remain except it be purely 
spiritual ; since, when matter ceases, it would then 
be no longer comprehensible?" 

" For, though matter is eternally the mode 
whereby spirit manifests itself, matter is not itself 

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

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

" All the mistakes made about the Bible arise 
out of the mystic books being referred to times, 
places, and persons material, instead of being 
regarded as containing only eternal verities about 
things spiritual." 

" The Bible was written by intuitionalists, for 
intuitionalists, and from the intuitionalist stand- 
point. It has been interpreted by externalists, for 
externalists, and from the externalist standpoint. 
The most occult and mystical of books, it has been 
expounded by persons without occult knowledge 
or mystical insight "(^). 

Thus gradually but surely we learnt that Eccle- 
siastical education has rigidly excluded from its 
curriculum all those branches of study which 
could throw light on the real nature of existence, 

<''See further on this most important subject " The Bible's 
Own Account of Itself," by E.M., the only complete edition of 
which is published by " The Ruskin Press," Ruskin House, 
Stafford Street, Birmingham. S.H.H. 


and consists in learning what other men have said 
who, themselves, did not know, but were mere 
hearsay scholars lacking the witness in themselves. 
We marvelled much as to how the priesthoods 
will comport themselves Avhen compelled to recog- 
nise the fact that a New Gospel of Interpretation 
has actually been vouchsafed from the world celes- 
tial in correction of their perversion and mutilation 
of the former Gospel of Manifestation, and sup- 
pression of the true doctrine of salvation. Will 
Cain and Caiaphas still have the dominion, and 
ecclesiasticism be as ready to crucify the Christ on 
His second coming as it was on His first ? And if 
not, hoAv will it find courage to face the world with 
the humiliating confession that all through the 
long ages of its history, while arrogantly claiming 
to be the faithful and infallible minister of the 
Gospel of Christ, it has persistently withheld that 
gospel, and, losing the key to its meaning, has 
substituted for the wholesome " bread " of divine 
truth, the " stones " of innutritions because unin- 
telligible dogmas ; and for the " fish " of the 
living waters, the " serpents " of the letter which 
kills P and that when men have rightly suspected 
that Christianity has failed, not because it is false, 
but because it has been falsified, and have sought 
to their own inner light for the truth of which 
ecclesiasticism had defrauded them, it dealt out 
to them pitiless anathema and persecution, making 
the earth a scene of torture and slaughter in asser- 
tion of the right of the priesthoods to teach wrong ? 
That the work committed to us implied nothing 
less than the fulfilment of the prophecies of which 
the promise of the Second Coming of Christ was 
the culmination, while intimated to us from the 


outset, was gradually unfolded mto full assurance, 
and we were enabled to see that the very terms in 
which it was couched implied a spiritual advent, 
and one which should disclose the perfect system 
at once of science, philosophy, morality, and 
religion, of which Christ is both the foundation 
and the consummation. For the " clouds of 
heaven " in which it was to take place, were no 
other than the heaven of the kingdom within man 
of his restored spiritual consciousness. " That 
wicked one," " the son of perdition," and " mystery 
of iniquity " then to be revealed and destroyed, 
was no other than the inspiring evil spirit of an 
ecclesiasticism which had received indeed its 
doctrines from above, but their interpretation and 
application from below. And the " Spirit of His 
mouth," and the " Brightness of His Coming " 
were no other than a new Word of God, in the form 
of a New Gospel of Interpretation, so potent in its 
logic and so luminous in its exposition as to indi- 
cate the Logos Himself as its source, and the 
" Woman " Intuition, " clothed with the Sun " of 
full illumination, as its revealer. 

We saw, too, that with this " Woman " thus 
rehabilitated, God's " Two Witnesses," — who have 
so long lain dead in the streets of " that great city " 
wherein the Lord, the divinity in man, is ever 
systematically crucified ; the city of the world's 
system as fashioned and controlled by an eccle- 
siasticism shrouded in the three-fold veil of 
Blood, Idolatry, and the Curse of Eve, — will rise 
and stand on their feet, and ascend to the heaven 
of their proper supremacy, vice Lucifer deposed and 
fallen. And in them Lucifer himself will regain 
his lost estate, vindicating his title to be called the 


Light-bearer, the bright and morniug star, the 
herald and briuger-in of the perfect day of the 
Lord God. For, as the Intellect, he is the heir of 
all things, if only he be begotten of the Spirit, and 
be no bastard engendered of the Sense-Nature. 

For — as we had come to learn — God's Two Wit^ 
nesses in man are ever the Intellect and the 
Intuition, when duly unfolded and united in a 
pure spirit. Under such conditions the Shiloh 
comes, and mounted on them man rides triumphant 
as king into the holy city of his own regenerate 
nature. But divorced from her, the Intuition, 
and — leagued with the Sense-Nature— knowing 
matter only and the body, the Intellect becomes 
" prince of devils " in man, the maker of men into 
fiends, and of the earth into a hell. Wherefore his 
fall from the heaven of his power, on the advent 
of that whole Humanit}', of whom it is said, " the 
Man is not without the Woman, nor the Woman 
without the Man, in the Lord," the humanity of 
intellect and intuition combined, has ever been 
exultingly hailed in anticipation by all true seers 
and prophets. 

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

The doctrine which, first and foremost, it is the 
purpose of the Bible to affirm, and of the Christ to 
demonstrate, and in which reason entirely con- 
curs, is no other than that of the divine poten- 
tialities of man, belonging to him in virtue of the 
nature of his constituent principles, the force and 
the substance of existence. These are the duality 
of the *' heavens " which God is said to " create," 


meaning to put forth from Himself, " in the begin- 
ning," and of the mutual interaction of which all 
things are the product, varying according to the 
plane of operation, alike for creation and redemp- 
tion, generation and regeneration. And that which 
Jesus really aflirmed in the memorable but little 
understood words, " Ye viust be born again, or 
from above, of Water and the Spirit,'" was both the 
possibility and the necessity to all men of realising 
the potential divinity belonging to them in virtue 
of the divinity of their constituent principles. And 
in affirming this He affirmed both the necessity 
and the possibility to every man of being born 
exactly as He Himself, as typical man regenerate, 
is said to have been born, of Yirgin Mary and 
Holy Ghost, and also His own identity in kind 
with all other men. And He affirmed, moreover, 
the utter falsity of that priest-constructed system, 
which, ignoring Regeneration, insists on Substi- 
tution, as the means of salvation. For " Yirgin 
Mary," and " Holy Ghost," are but the mystical 
synonyms with " Water and the Spirit," the sub- 
stance and force, or soul and spirit, of which, man 
is constituted, in their divine because pure con- 
dition, the product of which in man is the new 
regenerate selfhood called, as by St Paul, the 
" Christ within." Begotten in man as matrix, of 
the pure Spirit and Substance which are God, this 
new selfhood is son at once of God and of man ; 
and in him God and man are " reconciled " or 
" at-oued." And that man is said to be saved by 
his blood, is because the " blood of God " is pure 
spirit, and it is the pure spirit in the man that 
saves him ; and that he is called the only-begotten 


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

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

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


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

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

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

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


And it is with the children of the spirit, the ser- 
vants of love, that the dragon of matter makes 
war "^^\ 

In making the means of salvation extraneous to 
the individual, Sacerdotalism has defrauded man 
of his Saviour, making the first and personal 
coming of Christ of none effect. Hence the neces- 
sity for the second and spiritual coming repre- 
sented by the New Gospel of Interpretation as was 
foretold : — the coming which was to be in the 
clouds of the heaven of man's restored under- 
standing; the Hermes within. 

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

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

(^)From the exposition concerning the dogma of the Immacu- 
late Conception, referred to on p. 'S^- 


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

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


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

The Immaculate Conception is none other than 
the prophecy of the means whereby the universe shall at 
last be redeemed. Maria — the sea of limitless space — 
Maria the Virgin, born herself immaculate and without 
spot, of the womb of the ages, shall in the fulness of time 
bring forth the perfect man, who shall redeem the race. 
He is not one man, but ten thousand times ten thousand, 
the Son of Man, who shall overcome the limitations of 
matter, and the evil which is the result of the materialisa- 
tion of spirit''*'. 

By the doctrine of the Immaculate Conception of the 
Blessed Virgin Mary we are secretly enlightened con- 
cerning the generation of the soul, who is begotten in the 
womb of matter, and yet from the first instant of her 

being is pure and incorrupt As the Immaculate 

Conception is the foundation of the mysteries, so is the 
Assumption their crown. 

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

i"')From the exposition concerning the dogma of the Immacu- 
late Conception, referred to on p. 151. 


of the soul's evolution — the histoiy, that is, of humanity 
and of the kosmic drama — is contained and enacted in the 
cultus of the Blessed Virgin Mary. The acts and the 
glories of Mary are the one supreme subject of the holy 

" Allegory of stupendous significance !" exclaimed the 
seeress's illuminator when imparting to her the mystery 
of the Immaculate Conception. " Allegory of stupendous 
significance ! with which the Church of God has so long 
been familiar, but which yet never penetrated its under- 
standing, like the holy fire which enveloped the sacred 
Bush, but which nevertheless the Bush withstood and 

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

(''From the exposition concerning the Christian Mysteries 
given in full in " The Life of A.K." Vol. II. pp. 99-100. 



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

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

(1) Concerning Holy Writ. 


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

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

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

Tlie letter alone is barren ; the spirit and the letter give 

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

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

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

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

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

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

The second is that of the kingdom of heaven. 

Tlie third is that of the visible world. 

And the fourth is that of the Church of Christ. 

(2) Concerning the Mystery of Redemption, 

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

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

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

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

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

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


It shall put off corruption, and remain iucorrupLible. 

It shall put off mortality, and remain immortal. 

So that nothing be lost of the Divine substance. 

It was material entity : it shall be spiritual entity. 

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

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

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

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

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

It shall leave behind it nothing : but shall be trans- 
fonned into the Divine image. 

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

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

And except matter were spirit, it could not revert to 

To make gold, the alchemist must have gold. 

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

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

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

Tliis is the great secret : it is the mystery of Redemp- 

(3) Concerniug Sin and Death. 

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


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

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

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

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

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

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

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

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

And the deeper the seat of the confusion, the more dan- 
gerous the malady, and the harder to quell it. 

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

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

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

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

And when dissolution is complete, then follow corrup- 
tion and putrefaction. 

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

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


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

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

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

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

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

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

A house that is divided against itself, falleth. 
wretched man ; who shall deliver you from this body 
of Death 1 

(4) Concerniug the Twelve Gates of Regenera- 

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

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

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

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

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

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

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

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

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


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

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

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

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

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

The gate of the Eye, the gate of the Ear, and the gate 
of the Touch<'». 

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

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

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

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

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

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

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

<^)Taste and smell being modes of touch. E.M. 

'''/.e., the astral and mental part of man, which is accounted 
a person or system in itself. E.M. 


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

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

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

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

The rod, the host'**, and the law: 

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

If these three be within thy spirit, then shall the Spii'it 
of God be within thee. 

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

Tliese are the twelve gates of regeneration: through 
which if a man ent«r he shall have right to the tree of life. 

For the number of that Tree is Thirteen. 

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

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

(5) Concerniug tke Passage of the SouK^l 

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

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

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

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

(^'The Sacramental bread called by the Hebrews " showbread." 


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

For the soul passeth from form to form ; and the man- 
sions of her pilgrimage are manifold. 

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

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

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

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

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

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

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

(6) Concerning the Mystic Exodus^^). 

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

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

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

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

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

^"'See note on p. 122. ante. 


There is corn iu Eg;y'pt ; go thou down into her, my 
soul, with joy. 

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

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

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

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

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

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

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

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

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

Arise in the night, soul, and fly, lest thou be con- 
sumed in Egypt. 

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

Savom- thy reason with learning, with labour, and with 

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

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

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


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

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

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

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

Tliou hast learnt wisdom in Egypt ; thou has spoiled the 
Egyptians; thou hast caiTied away their fine gold and 
their precious things. 

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

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

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

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

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

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

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

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

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

Evoi, Father lacchos, Jehovah-Nissi'^' ; Lord of the 
garden and of the vineyard ; 

('')The names Nyssa, Nysa, Nysas, and Nissi are identical with 
each other, and also with Sinai, Sion, and those of other sacred 


Initiator and lawgiver ; God of the cloud and of the 

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

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

mounts. For they all are names for the Mount of Regenera- 
tion, the mount or "holy hill" of the Lord, within the man, 
to be on which is to be in the Spirit. The river Hiddekel has 
the like import. It is the river of the soul, herself fluidic and 
called Maria (waters), which, as the receptacle of the divine 
nucleus, winds about and encompasses the Spirit. Thus Daniel 
is said to be " on Hiddekel " when under divine illumination. 
(•'The Life of A.K." Vol. L p. 459.) 


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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tliese are the evening and the morning of the first cycle 
of the Mysteriea. 


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

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

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

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

And wisdom and love are one. 

In view of the restoration of the Gods to 
recognition by the New Gospel of Interpretation, 
it must be explained that the doctrines of Mono- 
theism and Polytheism are not necessarily incom- 
patible. This has already been shown in 
Chapter lY., in the utterance commencing — " In 
the bosom of the Eternal were all the Gods com- 
prehended, as the seven spirits of the prism con- 
tained in the Invisible Light." For as light is one 
though its rays are seven and each ray is light, 
so is God one though His spirits are seven and 
each spirit is God. 

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


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

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


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

(8) Concerning the previous lines of Jesus, and 

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


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

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

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

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

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

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

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

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


(9) Concerning the " Work of Power." 

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

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

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


are vacant at the Celeiitial Table, if you will put ou Christ. 
Eat no dead thing. Drink no feniieuted di'mk. Make 
living elements of all the elements of your body. Mortify 
the members of earth. Take your food full of life, and let 
not the touch of death pass upon it. You understand me, 
but you shrink. Remember that without self-immolation, 
there is no power over death. Deny the touch. Seek no 
bodily pleasure in sexual communion ; let desire be 
magTietic and soulic. If you indulge the body, you per- 
petuate the body, and the end of the body is corruption. 
You understand me again, but 3'ou shrink. Remember 
that without self-denial and restraint there is no power 
over death. Deny the taste first, and it will become easier 
to deny the touch. For to be a virgin is the crown of 
discipline. I have shown you the excellent way, and it is 
the Via Dolorosa. Judge whether the resuiTection be 
worth the passion; whether the kingdom be worth the 
obedience ; whether the power be worth the suffering. 
When the time of your calling comes, you will no longer 

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

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

(')This instruction is taken from "The Life of A.K." Vol. 1 
yp. 421-425. 


why our country and language were selected as tlie 
place and tongue of the new revelation in prefer- 
ence to all others. 

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

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

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

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



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

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

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



As will readily be imagined, the interest was 
intense with v/hicli we watched the progress of our 
work, in order to see whether the crucial event of 
its promulgation would coincide with the date 
prophesied for the turning point between the out- 
going and the incoming dispensations. The pre- 
dictions covered a period of six years, namely from 
1876 to 1881 inclusive. In this period was to be 
laid the foundation of a universal kingdom of 
justice and knovrledge, which should constitute the 
reign of Michael, and spring from a new illumina- 
tion, one feature of which was to be the 
" return of the Gods " in 1876. It was in the 
autumn of this year that they first came to us, and 
the intimation was given us that the reign 
of Michael was then actually commencing; 
we having no knowledge either of the meaning or 
of the fact of such predictions. For, while the 
Bible references to Michael were altogether unin- 
telligible to us, we had not learnt to refer the 
event to any assignable period. The fulfilment of 
this prediction disposed us to attach value to those 
which pointed to the year 1881 as that in which 
our work — supposing our estimate of its signifi- 
cance to be correct — ought to see the light. For 
our illuminators observed silence respecting times 
and seasons, contenting themselves with bringing 
under our notice the books containing the pre- 


dictions, the application being left to our own 
perspicacity. We were powerless to influence 
events, even had we desired to do so. We could 
but work steadily on, as we did, " without haste, 
without rest," until my colleague had finished her 
university course and obtained her diploma. This 
she accomplished in the summer of 1880, soon 
after which we returned to England ; and in the 
summer of 1881 vv'e delivered in London, to a 
private audience, the lectures which constituted 
the first promulgation of our work. These were 
published in the following winter under the title 
of " The Perfect Way, or the Finding of Christ," 
our excellent friend at Paris faithfuUj'- fulfilling 
the mission she had accepted in relation to us and 
our work(s\ Thus were fulfilled exactly all the 
predictions respecting the dates, the character, and 
the manner of our work. 

There were many other coincidences of a kind 
so remarkable as to make us feel that to ascribe 
them to accident would require a larger measure 
of credulity than to ascribe them to design. Among 
the most striking were those which concerned 
" Mary's " names, and which were in this wise. 

W^hen first the significance of the Apocalyptic 
utterance concerning the river Euphrates and the 
kings of the East was flashed on my mind, I asked 
her if she knew that she was mentioned, even to 
her very name, in the book of Revelation. To 
which she replied, smiling, that she had known it 
for some time, but which of her names did I mean? 
I said that I meant her married surname, which 

(*)The French edition, subsequently issued at Paris, is also due 
to her zeal and generosity, bee p 137, ante. 


fitted exactly a way made for kings across a river, 
by the drying up of its waters, namely a Icing's 
ford; the "Kings of the East," meaning those 
principles in man whereby he has knowledge of 
divine things — the East being the mystical expres- 
sion for the place of the dawn of spiritual light, 
such as that of which she was the revealer. While 
the Euphrates means, in the Apocalypse as in 
Genesis, the highest principle in the fourfold 
kosmos of man, the Spirit or WilK^\ Only when 
this principle in man is " dried up," or sublimated 
by being made one with the divine Will, is man 
accessible to the divine knowledges brought by the 
" Kings of the East." As the channel by which 
these knowledges were being restored to the vforld, 
she was the kings' ford implied. She then told me, 
what I had not yet observed, that her baptismal 
and maiden names Avere equally appropriate, as 
the Latin for the " acceptable year of the Lord," 
or good time, announced as to follow the restora- 
tion of the knowledges brought by the Kings of the 
East, is — allowing for difference of gender — Annus 
lionus. The coincidence of names did not end 
here, for we shortly afterwards, in the course of our 
researches, came upon an old prophecy declaring 
that the initials of the " Messenger " of the new 
Avatar, due at this time, would be A. K. ! 

She further identified the " Kings of the East " 
as functions of the three principles in man, the 
Spirit, the Soul, and the Mind; being respectiveh% 
right aspiration, which is of the Spirit; right 

'''For the meaning of the "Four Rivers of Eden" see P.W., 
vi. par. 6. See note on p. 172. ante as to moaning of river 


perception, wliicli is of tke Soul; and right judg- 
ment, which is of the Mind; the combination of 
which is the necessary and sufficient condition of 
divine knowledge. 

Had we been sanguine of a favourable reception 
of our book by the press at large — Avhich we were 
not — our disappointment would have been great. 
But we were by no means prepared either for the 
gross misrepresentation and even vulgar ribaldry 
with which it was treated by the few organs in the 
literary press Avhich noticed it at all, or for the 
complete neglect of it by that portion of the press 
which especially concerns itself with religious 
exegesis. In no instance was any attempt made to 
exhibit its plan, purpose, and real nature, or any 
recognition accorded to its luminous solutions of 
the profound problems dealt with. The very claim 
to have experiential knowledge of things spiritual 
was accounted an offence ; and it seemed as if the 
word had gone forth to adopt towards it an attitude 
which should effectually restrain the public from 
making its acquaintance, even though it met abso- 
lutely the need recognised on all hands as the 
world's supreme need, and vindicated its claim 
thereto by the presentation of teachings avowedly 
of divine derivation and demonstrating their 
divinity by their intrinsic character to all who are 
in the smallest degree spiritually percipient. To 
this day that attitude has never been abandoned or 
relaxed; and notwithstanding the assiduous 
endeavours made to counteract its influence, the 
whole mass of our people, saving only a few select 
circles, have 3^et to learn that the longed-for New 
Gospel of Interpretation has actually been vouch- 
safed, having been for years in their midst waiting 


but to be recognised of tkem, — a " light shining in 
darkness and the darkness comprehending it 
not "(10). 

In compliance with the injunctions of our illu- 
minators, we had withheld our names from our 
first edition, in order to secure for it a judgment 
unbiased by any personal element. But though 
we ourselves thus escaped the opprobrium attach- 
ing to our book, " Mary " was at first inclined to 
repent of having exposed her pearls to such 
profanation ; and was only reassured by the sug- 
gestion that it showed how desperate was the need 
for precisely the change our work was designed 
to accomplish, and how exactly was fulfilled the 
prophecy which foretold the wrath of the dragon 
and his angels at the advent of the " Woman " 
Intuition, their destined destroyer, and the con- 
sequent shortness of their own time. We knew of 
course better than to regard such criticism as being 
in any sense a measure of our work. For us it was, 
like criticism in general, a measure not of the thing 
criticised but of the critics themselves. And these, 
in our case, but truly represented the condition of 
the age, and knew not what they were doing. 

Such is the reason why so many will hear for the 
first time from this book that a New Gospel of 
Interpretation has been received. To turn to the 
other and compensating side. With those who were 
specially qualified to judge, it was far otherwise. 
And amonq; the most notable of the recognitions 
received from this quarter was the weighty utter- 
ance which appears in the preface to the second 

l"')This indictment is as true to-day as it was twelve years ago, 
when the above passage was written. S.H.H. 


and succeeding editions, coming from that veteran 
student of the "Divine Science," the friend, dis- 
ciple, and literary heir of the renowned Kahalist 
and magian, the late Abbe Constant (" Eliphas 
Levi "), namely. Baron Spedalieri of Marseilles, 
who though then an entire stranger to us, wrote to 
us as follows— for I think it may with advantage 
be reproduced here : — 

'•■ As with the corresponding Scriptures of the past, the 
appeal on behalf 01 your book is, really, to miracles, but 
with the difference that in your case they are intellectual 
ones, and incapable of shnulation, l>eing miracles of 
interpretation. And they have the further distinction of 
doing no violence to common sense by infringing the pos- 
sibilities of Nature; while they are in complete accord 
with all mystical traditions, and especially with the great 
Jlothei' of these, the Kabala. Tliat miracles such as I am 
describing are to be found in The Perfect Way, in kind 
and number unexampled, they who are the best qualified 
to judge will be the most ready to affirm. 

•' And here, ajjropos of these renowned Scriptures, per- 
mit me to offer you some remarks on the Kabala as we 
have it. It is my opinion — 

"(1) TliRt this tradition is far from being genuine, 
and such as it was on its original emergence from the 

" (2) That when Guillaume Postel — of excellent 
memory — and his brother Hermetists of the later middle 
age — the Abbot Trithemius and others — predicted that 
these saered books of the Hebrews should become known 
and understood at the end of the era, and specified the 
present time for that event, they did not mean that such 
knowledge should be limited to the mere divulgement of 
these particular Scriptures, but that it would have for its 
base a new illumination, which should eliminate from 


them all that has been ignorantly or wilfully introduced, 
and should re-unite that great tradition with its source by 
restoring it in all its purity. 

" (3) That this illumination has just been accomplished, 
and has been manifested in The Perfect Way. For in 
this book we find all that there is of truth in the Kabala, 
supplemented by new intuitions, such as present a body 
of doctrine at once complete, homogeneous, logical and 

" Since the whole tradition thus finds itself I'ecovered 
or restored to its original purity, the prophecies of Postel 
and his fellow-Hennetists are accomplished; and I con- 
sider that from henceforth the study of the Kabala will be 
but an object of curiosity and erudition, like that of 
Hebrew antiquities. 

" Humanity has always and everywhere asked itself 
these three supreme questions: Whence come we? What 
are we? Whither go we? Now, these questions at length 
find an answer, complete, satisfactory, and consolatory, in 
The Perfect Way "*''. 

He subsequently wrote : — 

" If the Scriptures of the future are to be, as I firmly 
believe they will be, those which best interpret the Scrip- 
tures of the past, these writings will assuredly hold the 
foremost place among them '''^'. 

For those who are unacquainted with the Kabala, 
its origin, nature, and intent, it will be well to 
state that it represents the transcendental and 
esoteric doctrine of the Hebrews, as handed down 
from the remotest times. In recognition of its 
divine origin, the Eabbins describe it as having 
been communicated by God, first, to " Adam in 

(')Cited from the preface to the second and succeeding editions 
of "The P.W." 

(=)Cited from "The Life of A.K." Vol. II. p. 155. 


Paradise," and, next, to " Moses on Sinai." By 
which expressions they implied that its doctrine 
was due to the highest possible illumination. 

It was also in recognition of this element in our 
book that Mr. MacGregor Mathers dedicated his 
learned work, " The Kabala Unveiled," to us, 

" I have much pleasure in dedicating this work to the 
authors of The Perfect Way, as they have in that excel- 
lent and wonderful book touched so much on the doc- 
trines of the Kabala, and laid such value on its teachings. 
The Perfect Way is one of the most deeply occult works 
that has been written for centui'ies." 

As the foregoing testimonies represent the 
consensus of the Kabalists, Hermetists, and other 
great ancient schools of spiritual science in the 
West, so the following represents the consensus of 
the corresponding schools of the East. As will be 
seen, it involves a coincidence so notable as to 
point to a source transcending the human and 
terrestrial, as that of the great spiritual revival 
which our age is witnessing. That coincidence is 
in this wise : — 

Within two years of the commencement of our 
collaboration in the work which proved to be that 
of the restoration of the Gnosis of the West — the 
divine doctrine of which, as we had come to learn, 
Christ was the personal demonstration, and the 
religion called after Him ouj^ht to have been the 
expression ; a collaboration was commenced which 
had for its end the like exposition in regard to the 
religious svstems of the East. This is the col- 
laboration, also of a woman and a man, which had 
its issue in the Theosophical Society. The two 


pairs of collaboratoi^a worked simultaneously 
through the succeeding years in entire ignorance 
of each other and their work, until the commence- 
ment of the publication of our results in 1881, at 
which time the Theosophical Society was still so 
far from having completed the system of its doc- 
trine, that neither of its two now fundamental tenets 
had yet been recognised by it, the tenets, namely, 
of Reincarnation and Karma— its chief text-book, 
the " Isis Unveiled " of its foundress, not contain- 
ing them. Vie, on the contrary, had both of these 
doctrines, having derived them, as already stated 
herein, directly from celestial sources and vrholly 
independently of human authority and tradition, 
of spiritualism, and of our own prepossessions. 

It was clear, both by this fact and by the 
avowals of the parties concerned, that up to this 
time the chiefs of the Theosophical Society had 
been unable to obtain from those whom they 
claimed as their masters more than a very meagre 
instalment of their doctrine. But after the arrival 
of our book in India this state of things was 
changed. It was then declared on behalf of the 
"^ masters " that we had obtained, from original and 
independent sources, a system of doctrine sub- 
stantially identical with that of which they had for 
ages been, as they supposed, in exclusive posses- 
sion, but had never been permitted to divulge, as 
it had always been reserved for initiates. The 
revelation of it through us, we were further 
informed, had " forced the hands of the masters," 
by showing them that the time had come when 
secrecy was no longer possible, and compelling 


them, if only in vindication of their own claims, 
to relax their rule of silence in regard to their 

The coincidence between their doctrine and ours 
comprised sundry particulars the most recondite, 
including — besides the two great tenets already 
named— the multiplicity of principles in the 
human system, and their separation and respective 
conditions after death, — a subject lying outside 
the cognisance of "Spiritualism." Among other 
points of agreement w^as that of their recognition 
of the great antiquity of the soul of " Mary," 
whom they pronounced to be " the greatest natural 
mystic of the present day, and countless ages ahead 
of the great majority of mankind, the foremost of 
whom — the most civilised — belong to the last race 
of the fourth round, while she belongs to the first 
race of the fifth round," 

In presence of these and other proofs of the 
possession by the Eastern occultists, of knowledges 
which we had obtained directly at first hand from 
celestial sources, we could not but pay respectful 
heed to the claims of the representatives of the 
Theosophical Society, and welcome any token 
which might indicate it as a destined fellow-agent 
in the great spiritual revival of the age. So might 
it constitute, with " Spiritualism " and the work 
represented by us, a threefold power for accom- 
plishing the promotion predicted for this era, of 
the consciousness of the race to a level which should 
transcend any yet reached by it as a race. With 
Spiritualism to represent the phenomenal and per- 
sonal, Theosophy the philosophical and occult, 
and our own work the mystical and divine, every 
region of man's higher nature would find its due 


recognition and unfoldment. Meanwhile, the 
organ of the Society in India thus expressed itself 
respecting "The Perfect Way": — 

" A grand book, keen of insight and eloquent in expo- 
sition; an upheaval of true spirituality. . . . We regard 
its authors as having produced one of the most — perhaps 
the most — important and spirit-stirring of appeals to the 
highest instincts of mankind which modern European 
literature has evolved "'^'. 

We had a yet further warrant, derived from 
Scripture itself, for looking to the Theosophical 
Society as possibly a divinely appointed factor in 
the spiritual evolution of the time. The unsealing 
of the World's Bibles was upon us, and not of that 
of Christendom only. And we saw in the follov/ing 
saying of Jesus an obvious allusion to the present 
epoch, " In those days many shall come from the 
East, and the West, and the North, and the South, 
and shall sit down with Abraham, Isaac, and 
Jacob, in the kingdom of heaven." Not that the 
terms East, West, North, and South, denoted for 
us the quarters of the physical globe. We had 
learnt to understand them in their mystical sense, 
wherein they denote the various human tempera- 
ments, the intuitional, the traditional, the intel- 
lectual, and the emotional, all of which would find 
satisfaction in the doctrine then to be recovered. 
It was in the terms Abraham, Isaac, and Jacob, 
that the significance of the utterance lay for us; 
these being in one aspect the Hebrew equivalents 
for Brahma, Isis, and lacchos, and denoting the 
mysteries respectively of India, Egypt, and Greece, 
of the Spirit, the Soul, and the Body, and therein 

(')The Theosophist, May, 1882. 


of tlie whole Man. For these mysteries tog-ether 
comprised the perfect doctrine of Existence, called 
also in Scripture the " Word of God," the " Law 
and the Prophets," and the " Theou Sophia," 
"Wisdom of God," and "hidden Wisdom," of 
which the Christ, as the typical Man regenerate, 
is the fulfilment and personal demonstration. This 
is to say, they constituted that Gnosis, or Know- 
ledge, with the taking away and withholdment 
of the key of which Jesus so bitterly reproached, 
in the Ecclesiasticism of His time, that of all time, 
and, therefore, that knowledge to the restoration 
of which, in our day, through the faculty by means 
of which it was originally obtained and can alone 
be discerned, the prophecies one and all pointed, 
as to mark and to make the " time of the end " of 
the " adulterous," because idolatrous, " genera- 
tion," hitherto in possession in the Church, and 
to introduce the " kingdom of God with power." 

Having warrant so high for anticipating the 
restoration at this time of the faculties and know- 
ledges represented by the various movements in 
question, and knowing also, if only by the 
example of ourselves, that the divinity of a mission 
is not invalidated by the limitations, real or sup- 
posed, of its instruments, but that these must be 
educated by experience, and in such sense " per- 
fected through suffering " to be fitted for their 
appointed tasks; — we had no doubt as to the 
attitude it was our duty to maintain towards all 
candidates for a share in that which we recog- 
nised as the greatest of all the endeavours yet 
made by the human soul to regain her long-lost 
rightful dominion over the minds and hearts of 


men, leaving it to time to determine tliat wliicli 
was of divine appointment, and that wliicli v/aa 

It will have been observed that I have used the 
terms " mystical " and " occult " in such wise as 
to imply a distinction between them. It is 
important to the purpose of this book to define 
and emphasise that distinction. The instructions 
received by us from our illuminators were explicit 
and positive on this point. 

This is because they refer to two different 
domains of man's system. Occultism deals with 
transcendental physics, and is of the intellectual, 
belonging to science. Mysticism deals with 
transcendental metaphysics, and is of the spiritual, 
belonging to religion. Occultism, therefore, has 
for its domain the region which, lying between 
the body and the soul, is interior to the body but 
exterior to the soul ; while Mysticism has for its 
domain the region which, comprising the soul and 
the spirit, is interior to the soul, and belongs to 
the divine. Of course, the terms themselves, which 
are respectively the Latin and the Greek for the 
same thing, and mean hidden from the outer 
senses and also from non-initiates, do not imply 
such distinction, but they have come by usage to 
be thus referable. 

The following citations are from the teachings 
received by us in this connection. They account 
for the scientific part of the training imposed on 

" The science of the Mysteries can be understood only 
by one who has studied the physical sciences, because it is 
the climax and crown of all these, and must be learned 
last and not first. Unless thou understand the physical 


sciences, thou canst not comprehend the doctnne of 
Vehicles, which is the basic doctrine of occult science. ' If 
thou understood not earthly things, how shall I make thee 
understand heavenly things?' Wherefore, get knowledge, 
and be greedy of knowledge, ever more and more. It is 
idle for thee to seek the inner chamber, until thou hast 
passed thiough the outer. This, also, is another reason 
why occult science cannot be unveiled to the horde. To 
the unlearned no truth can be demonstrated. Theosophy 
is the royal science'''; if thou would reach the king's 
presence chamber, there is no way save through the outer 
rooms and galleries of the palace'^'. 

" The adept or occultist is, at best, a religious scientist ; 
he is not a ' saint.' If occultism were all, and held the 
key of heaven, there would be no need of ' Christ.' But 
occultism, although it holds the ' power,' holds neither 
the ' kingdom ' nor the ' glory,' for these are of Christ. 
Tlie adept knows not the kingdom of heaven, and ' the 
least in this kingdom are greater than he.' 

" ' Desire first the kingdom of God and God's righteous- 
ness ; and all these things shall be added unto you.' As 
Jesus said of Prometheus'"', ' Take no thought for to- 
morrow. Behold the lilies of the field and the birds of 
the air, and trust God as these.' For the saint has faith ; 
the adept has knowledge. If the adepts in occultism or 
in physical science could suffice to man, I would have 
committed no message to you. But the two are not in 

(')The term Theosophy is here used in its Pauline and ancient 
sense of the science of the reaHsation of man's potential divinity ; 
— the process, that is, of the Christ. — 1 Cor. ii. 7. E.M. 

'^'From an address given on the 17th July, 1883, by A.K. to 
the Theosophical Society, a full report of which is given in " Tha 
Life of A.K.'' Vol. II. pp. 124-128. 

''''A term which signifies forethought. The remonstrance is 
against undue anxiety and alarm on the soul's behalf while in 
the path of duty, as implying distrust of the divine sufficiency. 


opposition. All things are yours, even the kingdom and 
the power, but the gloiy is to God. Do not be ignorant of 
their teaching, for I would have you know all. Take, 
therefore, every means to know. This knowledge is of 
man, and cometh from the mind. Go, therefore, to man 
to learn it. ' If you will be perfect, learn also of these.' 
' Yet the wisdom which is from above, is above all.' For 
one man may begin from within, that is, with wisdom, 
and wisdom is one with love. Blessed is the man who 
chooseth wisdom, for she leaveneth all things. And 
another man may begin from without, and that which is 
without is power. To such there shall be a thorn in the 
flesh'"'. For it is hard in such case to attain to the within. 
But if a man be first wise inwardly, he shall the more 
easily have this also added unto him. For he is bom again 
and is free. Whereas at a great price must the adept buy 
freedom. Nevertheless, I bid you seek; — and in this 
also you shall find. But I have shown you a more excellent 
way than theirs. Yet both Ishniael and Isaac are sons of 
one father, and of all her children is Wisdom justified. 
So neither are they wrong, nor are you led astray. The 
goal is the same; but their way is harder than yours. 
They take the kingdom by violence, if they take it, and 
by much toil and agony of the flesh. But from the time 
of Christ within you, the kingdom is open to the sons of 
God. Receive what you can receive ; I would have you 
know^ all things. And if you have served seven years for 
wisdom, count it not loss to serve seven years for power 
also. For if Rachel bear the best beloved, Leah hath 
many sons, and is exceeding fruitful. But her eye is not 
single ; she looketh two waj^s, and seeketh not that which 
is above only. But to you Rachel is given first, and per- 
chance her beauty may suffice. I say not, let it suffice; 
it is better to know all things, for if you know not all, how 
can you judge alii For as a man heareth, so must he 
judge. Will you therefore be I'egenerate in the without, 

(')Meaning that in such case the flesh itself is the impediment. 


as well as in the within? For they are renewed in the 
body, but you in the soul. It is well to be baptised into 
John's baptism, if a man receive also the Holy Ghost. 
But some know not so much as that there is any Holy 
Ghost. Yet Jesus also, being Himself regenerate in the 
spirit, sought unto the Baptism of John, for thus it became 
Him to fulfil Himself in all things. And having fulfilled, 
behold, the ' Dove ' descended on Him. If then you will 
be perfect, seek both that which is within and that which 
is without ; and the circle of being, wdiich is the ' wheel of 
life,' shall be complete in you." 

The Scriiitiiral allusious in this teaching, which 
was received by " Mary " under illumination 
occurring in sleep, proved to be on the lines of the 

There were sundry other tokens of recognition 
which are entitled to reproduction here, as show- 
ing to how wide a range of educated and intel- 
ligent opinion within the pale of Christianity our 
work appeals. Their value is due to their rejjre- 
seuting a class of minds which, w-hile possessed of 
the ordinary ecclesiastical training, are not 
restricted to the knowledge thereby acquired. For, 
seeing that such training means little, if anything, 
more than the mechanical learning of what other 
men have said who, themselves, had no real knoAV- 
ledge, the opinions, expressed on the strength of 
it, are neither educated nor intelligent, but 
adoptive only and perfunctory, and represent 
learning without insight. And as such precisely 
are the ojiinions which constitute ecclesiastical 
orthodoxy, the judgment of the representatives of 
that orthodoxy on our work possesses no more real 
value than did that of Caiaphas and his coadjutors 


on Jesus and His work^^). Denouncing Him as a 
blasphemer, they were themselves blasphemers. 
And inasmuch as they were types of the votaries 
of ecclesiastical orthodoxy of all time, it is obvious 
that the only new revelation- — if any — which would 
find acceptance at their hands, would be one that 
confirmed and reinforced their errors, instead of 
exposing and correcting them. Proceeding, as was 
declared by Jesus, from their " father, the devil," 
a priest-constructed system ever prefers Barabbas 
to Christ; — prefers, that is, a system which 
defrauds — hence the force of the term " robber " 
as applied to Barabbas — man of the divine poten- 
tialities which Christ came to reveal to him by 
demonstrating them in His own person, together 
with the manner of their realisation. 

Not that all who bear the title of Ecclesiastics 
come under this condemnation. In every age of 
the Church there have been those who, while hold- 
ing office in it, have not consented to the " Scarlet 
Woman " of Sacerdotalism. And never was there 
a time when the proportion of these was larger, 

<*)Iii a letter on "The Church and the Bible," in the 
"Agnostic Journal" of 5th January, 1895, E.M. says :— 

" Among the fallacies to be discarded is the fallacy which 
consists in believing that the Church, so vehemently denounced 
in its own sacred books for its manifold, grievous, and fatal 
perversions of the truth contained in those books, and so 
ignorant as to be imaware either of the source or of the meaning 
of its own dogmas, must understand its doctrines better than I 
understand them, whose high privilege it is to have been one 
of the two recipients of the Nev/ Gospel of Interpretation, 
which has been vouchsafed expressly to correct those perver- 
sions, and who not only have that gospel by heart, but who know 
absolutely by my own soul's experience — as also did my col- 
league — the truth of every word of it." (A long extract from 
this letter, including the above, is printed in the appendix to 
B.O.A.I. p. 83.) S.H.H. 


or when their sense of the need of a New Gospel 
of Interpretation was more keen and urgent than 
now : so intolerable to multitudes of the clergy of 
all sections of the Church has become the 
antagonism recognised bj them as subsisting 
between the traditional and official presentation of 
religion and their own clear perceptions of good- 
ness and truth^^\ 

The testimonies which remain to be added are 
valuable as coming from men who, while pos- 
sessed of ecclesiastical training, have been taught 
also of the Spirit, and, adding to tradition 
intuition, and to learning insight, have in them- 
selves the witness to that which they utter. 

A distinguished French ecclesiastic, the Abbe 
Roca, writing in L'Aurore, says of our books — 

"These books seem to me to be the chosen organs of 
the Divine Feminine " (i.e. the interpretative) " Principle, 
in view of the new revelation of Revelation." 

By which it will be seen that he shared Cardinal 
Newman's expectation referred to in the intro- 
duction; and accepted as realised the forecast of 
Joseph de Maistre when he said " Religion and 
Science, in virtue of their natural affinity, will 
meet in the brain of some man of genius — per- 
haps of more than one — and the world will get 
what it needs and cries for, 7iot a new religion, out 
the revelation of Revelation." As the event shows, 
for " the brain of some man,'' he should have said 
" the mind and soul of a woman." 
^ The Rev. Dr. John Pulsford, author of " The 
Supremacy of Man," " Quiet Hours," " Morgen- 

C'See also E.M.'s remarks to the same effect in the " State- 
ment E.O.U." pp. 10-11. 


rotlie," and otlier works distinguislied for the 
depth of their piety and insight, thus %^Tote to me 
on the publication of " Clothed Avith the Sun " — 

" I cannot tell you with what thankfulness and pleasure 
I have read Clothed with the Sun. It is impossible for 
a spiritually intelligent reader to doubt that these teach- 
ings were received from ivithin the astral veil. They are 
full of the concentrated and compact wisdom of the Holy 
Heavens and of God. If Christians knew their own 
religion, they would find in these priceless records our 
Lord Christ and His vital process abundantly illustrated 
and confinned. The regret is that so few, comparatively, 
who read the book, will be aware of the titlie of its pearls. 
But that such communications are possible, and are per- 
mitted to be given to the world, is a sign, and a most 
promising sign of our age. 

" It is no little joy to me to feel that I am so much 
more in sympathy with God's daughter, the Seeress, than 
I supposed. Tlie testimony is so clearly above, and dis- 
tinct from, aught that is derived from the occult powers 
of the universe, rather than from the Supreme Spirit and 
Father-Mother of our Spirits." 

Another notable student of spiritual science, a 
Priest, writing in Light of 21st October, 1882, 
after describing llie rerfect Way as " that most 
wonderful of all books which has appeared since 
the beginning of the Christian Era," said: — "It 
is a book that no student can be without if he will 
know tlie truth on these matters. It furnishes us 
with a master-key to the phenomena which so 
perplex the minds of enquirers, and gives a system, 
the like of which has not been seen for eighteen 
centuries." The late Eev. John Manners, a man 
venerable of years and mature of spirit, and 
deeply versed in the sciences of both worlds, 


declared of these illuminations, " the Great I Am 
speaks in every line of them. Only the Logos 
Himself could be their source." Lady Caithness, 
already referred to, ujjon receiving a copy of The 
Perfect Way, wrote : " I have got another Bible, 
the most complete Revelation, certainly, that has 
yet been given to man on this planet '"(1°). And 
a Parsee scholar, a native of India, wrote : " The 
Perfect Way has made me a much nobler man- — a 
man of tranquility and calmness, due to the know- 
ledge of the philosophy of Being imbibed by me 
from it, and for which my mind was fortunately 

jjrepared '"(i\ 


As stated in the preface, this present book is 
intended but as an epitome and instalment of the 
far larger book in course of preparation. For, as 
with the old Gospel of Manifestation, so with the 
New Gospel of Interpretation, the excusable hyper- 
bole is no less appropriate to it, — " I suppose that 
even the world itself could not contain the books 
which might be written." 

For the human soul is a theme as inexhaustible 
as it is paramount. And, as never in the world's 
history have the need and the desire for the know- 
ledge of it been so urgent as they now are, so never 
in the world's history has there been a revelation 
of it comparable with that which has been vouch- 
safed in our day, and is contained in the narra- 
tive, the completion of which, and this alone, will 

('")See Life A.K. Vol. II. pp. 52-53. 
(''See Life A.K. Vol. II. p. 241. 


enable me to " depart in peace," having no appre- 
hension of after disquietude on the score of having 
left unaccomplished a portion bo important of the 
task committed to me. 

The End. 


Books rapidly coming into use in the Roman, Greek and Angli- 
can communions as the text-books which represent the prophesied 
restoration of the Ancient Esoteric doctrine which, by interpreting 
the mysteries of religion, should reconcile faith and reason, religion 
and science, and accomplish the downfall of that sacerdotal system, 
which— "making the word of God of none effect by its traditions" 
—has hitherto usurped the name and perverted the truth of 
Christianity. Their standpoint is that Christian doctrines, 
when rightly understood, are necessary and self-evident truths, 
recognisable as founded in and representing the actual nature of 
existence, incapable of being conceived of as otherwise, and con- 
stituting a system of thought at once scientific, philosophic and 
religious, absolutely inexpugnable, and satisfactory to man's highest 
aspirations, intellectual, moral and spiritual. 

The Perfect Way; or The Finding of Christ. By Anna Kingsford 
and Edward Maitland. Third English Edition, Price 63. net. 

The Life of Anna Kingsford ; by Edward Maitland. A new 
edition in preparation. 

The Ne«9 Gospel of interpretation ; being an Abstract of the 
doctrine and Statement of the objects of The Esoteric Christian 
Union, founded by Edward Maitland, Nov., 1891. 

The Story of Anna BCi^gsford and Edward Maitiand, and 
of The New Gospei of Interpretation; by Edward Maitland. 
Third and enlarged Edition, 228 pp., edited by Samuel Hopgood 
Hart, Cloth Gilt, Back and Side; Price 3s. 6d. net; Post Free 
3s. lOd. The Ruskin Press, Stafford Street, Birmingham. 

The Bible's Own Account of Itself; by Edward Maitland. 
Second Edition, edited by Saml. Hopgood Hart, complete, with 
Appendix. Crown 8vo. 96 pp., Stiff Paper Covers, Price 6d. ; 
Post Free 7d. ; or in Cloth Covers, Gilt, Is. 6d. net ; Post Free 
Is. 8d. The Ruskin Press, Birmingham. 

All the above Works m,iy be obtained from 

(Postai^es in addition to the above Pi-ices.) 

S&tfto Tesiimor.sGS of notable proflcienia in religious solenae. 

" If the Scriptures of the future are to be, as I firmly believe they will be, those which 
best interpret the Scriptures of the past, these v.-ritings will assuredly hold the foremost 
place among- them. . . . They present a body of doctrine at once complete, homogeneous, 
logical and inexpugnable, in which the three supreme questions, Whence come we? 
What are we? Whither go we? at length find an answer, complete, satisfactory, and 
consolatory." — Baron Spedalieri (The Kabalist). 

" It is impossible for a spiritually intelligent reader to doubt that these teachings were 
receiN ed from within the astral veil. They are full of the concentrated and compact 
wisdom of the Holy Heavens and of God. If Christians knew their own religion, they 
would find in these priceless records our Lord Christ and His vital process abundantly 
illustrated and confirmed. That such communications are possible, and are permitted to 
be given to the world, in a sign, and a most promising sign, of our age." — Rbv. Dr. John 




Author of " The Keys of the Creeds," " The Story of the New Gospel of 
Interpretation," " The Life of Anna King^sford," etc. ; and Joint Writer 
with Dr. Anna Kingsford of " The Perfect Way," etc. 

Second Edition, (Cosnplete) with Appendix, PRiCE SIXPENCE. 

Or in Cloth Covers, gilt. One Shilling and Sixpence. 

" Now there come out of the darkness and the storm which shall arise 
upon the earth, two dragons. And they fight and tear each other, until 
there arises a star, a fountain of light, a queen, who is Esther."— The 
Vision of Mordecai, as interpreted in " Clothed with the Sun," I., IX. 

Birmingham : The Ruskin Press, Stafford St., and all Bookseller's. 



The Story of Anna Ktngsford and Edivavd Maitland 

and of 
The New Gospel of Interpretation. 

Literary World — "A strangely interesting book—very eurious— 
few who have any sympathy with mental phenomena of the ' occult ' 
kind will fail to read it with sustained interest." 

LigJit — <' A psychic history of umblemished veracity and 
astounding facts— supremely interesting— full of beauty and perfect 
simplicity of purpose '-and showing that the 'fig-tree of the 
inward understanding is no longer barren, but has budded and 
blossomed and borne fruit.' " 

Church Bells, 2yth April, i8g4 — "Mr. Maitland has 
written a fascinating book." 

The Gentleman'' s Journal March, i8g4 — " Nothing Mr. 
Maitland writes would I like to miss— I never study his searching 
and striking pages without profit." 

Agnostic Journal — "A fascinating volume— the history of a 
work calculated to effect a fundamental revolution in religion— told 
in language which leaves nothing to be desired." 

The Illustrated Church News, jist Mat-ch, i8g4 — " This 
work is to Christians of real interest ; for it enables them to 
study Gnosticism alive and vigorous in the nineteenth century." 

Brigliouse Gazette — "One of those really great books associ- 
ated with the names of Anna Kingsford and Edward Maitland." 

The Unknown World — "There is no man now known to be 
living in England who has had such an abundant transcendental 

From the " Christian Union.'' 

Whatever maybe said in favour or disfavour of Mr. 
Edward Maitland's " Story of the New Gospel of Inter- 
pretation," it is one of the most remarkable and 
most fascinating books on mental-visional perceptions 
of Divine Revelation that has appeared at any time. 
It is a book that carries the reader away from the 
materialistic to the mystical and spiritual. The author 
claims to bring to the old revelation a new interpreta- 
tion, or more correctly, to restore the original and 
spiritual interpretation which has been lost through 
literalism. According to the narrative, the two persons 
concerned were for some years in reception of revela- 
tions which convinced them that they had been enabled 
"to tap a boundless reservoir of wisdom and know- 
ledge" before the method and source were declared 
to them. . . . At length it was made clear to them 
that the knowledges they had acquired were due to 
intuitional recollection occuring under Divine illumin- 
ation. " Inborn knowledge and the perception of 
things--these are the sources of Revelation. The 
soul of the man instructeth him, having already learned 
by experience. Intuition is inborn experience, that 
which the soul knoweth of old and of former lives." 
The ordinary mind will doubtless be ready to pronounce 
it to be strange mental phenomena, and nothing more. 
But surely mental phenomena of an extraordinary 
character must have an extraordinary use and purpose. 
And so few persons know enough of the psyhic powers 
latent in man, to be able to believe in the reality of 
these manifestations. . . . The nature of the results 
is such as to negative all materialistic explanations. 
For the knowledges recovered are real, solving problems 
in the profoundest domains of theology, hitherto given 
up as mysteries hopeless of solution. And they are 
being thus recognised far and wide by the profoundest 
students of spiritual science. . . . Judge the story 
of the New Gospel of Interpretation in what light we 
may, it has in it all the evidences of a marvellous work 
in its mental and spiritual conception, exposition, 
interpretation, illustration, and Divine communication. 
It stands out conspicuously as a fuller development of 
Biblical truth, such as Cardinal Newman must have 
anticipated when he said that he saw no hope for 
religion, save in a new Revelation.