CHAPTER III.

"Those 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. The 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.While for the production of perfect results it is necessary that they work harmoniously together, it is necessary also that they fulfil separate functions in regard to that work"[22].

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 completed 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:â€”

"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 ushered 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 for His 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. The 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,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 glory 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 was the first intimation and the manner thereof, given us of the truth subsequently revealed in plenitude,â€”the presence in Scripture of a mystical sense concealed within the apparent sense, as a kernel in its shell, which, and not the literal sense, is the intended sense[23]. 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 Jesus 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, Mary the mother of Jesus, with the Virgin Mary, the motherof Christ, and the conversion thereby of a perfect philosophy 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 hypothesis that we could devise would account for the facts. Nor could we imagine any source other than 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 whose 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 experiences the reality and value of hers when they should come. Not otherwise should I know enough to be able to believe. It proved, moreover, to bepart of the plan ordained to withdraw from me, in 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 illustration of the depth and tenderness of the mystical element underlying Christianity as divinely conceived 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:â€”

Being seated at my writing-table, and meditating 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 which 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 impropriety at once monkish and conventional, and of a limitation of charity altogether incompatible withthe abounding sympathy which was the essence of His nature. It made Him that most odious of characters, aprude.

As I meditated, and in following my idea I passed into a state which, though highly interior, was not sufficiently interior for my purposeâ€”for I wanted, so to speak, toseemy ideaâ€”a voice audible only to the inner hearing, yet quite distinct, said to me, "You have it within you. Seek for it." Thus encouraged, I made a further effort at concentration, whenâ€”to my utter surprise, for I had no expectation or conception of such a thingâ€”the whole scene of the incident appeared palpably before me, like a living picture in acamera 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 showing 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 Himself 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 surprise, the type was that of a Murillo, rather than a Raffaelle, and the lower portion of the face was covered with a short, darkbeard. The expression was worn 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 youthfulness 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 pavement; 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 representatives of the conventional orthodoxies, the chief priests and Pharisees, her sanctimonious and hypocritical accusers,â€”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 presence 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 eyesan angel of innocence; and an overwhelming indignation takes possession of Him, so that He 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,â€”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, only 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 confusion, the sight of which would but have incensed and hardened them. What! no rush for ammunition wherewith to pound to death this only too human specimen of humanity[24]! What can be themeaning 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 themodus operandiof this experience. 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 corresponding personal recollections coinciding with but surpassing mine. In the meantime the teaching given us comprised the doctrine of reincarnation, stated so positively, systematically, and scientifically that, when taken in conjunction with our experiences, we found that it, and it alone, afforded 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 appointed 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[25]. 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 experiencesâ€”those which constituted our initiationâ€”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 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. Nor had it ever been the subject of intelligent comment 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 without 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 ascertain 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 consciousness 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 occasioned by the endeavour to keep both extremes of the consciousness in view at once being very great.

Once well started on my 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; the impression produced being that of mounting a vast ladder stretching from the circumference 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 Sunâ€”taking Saturn as representing the seventh and outermost sphere of the spiritual kosmos, and the Sun its central and radiant pointâ€”with the intermediate orbits for stepping-stones and stages, I tryingthe while to keep both extremes in view. Presently, by a supreme, and what I felt must be a final, effortâ€”for the tension was becoming too much for me, unless I let go my hold of the outerâ€”I succeeded in polarising the whole of the convergent rays of my consciousness into the desired focus. 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 unspeakable 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 virtue 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 assurance 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 unmanifest made manifest, the unformulate formulate, the unindividuate individuate, God as the Lord, proving by 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 myself to write down thethings thus seen and remembered, than I found myself 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 illumination 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 intimation in advance of any experiences which were to be given to herâ€”of which this experience was oneâ€”in order that her mind might be wholly free from bias or expectation. Only so would our testimony have its due value as that of two independent witnesses.

In the following summer the same vision was vouchsafed to her in a measure and with a fulness far transcending mine[26].

On the occasion she had been forewarned of something of unusual solemnity as about to occur, and prompted to make certain ceremonial preparations obviously calculated to impress the imagination. The access came upon her while standing by the open window, gazing at the moon, then close upon the full. The first effect of theafflatuswas to cause her to kneel and pray in a rapt attitude,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:â€”

"Oh, I see masses, masses of stars! It makes me giddy to look at them. O 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 sinkâ€”I shall sink into the gulfs. I am sick and giddy, as on a billowy sea. I am on a sea, an oceanâ€”the ocean of infinite space. Oh, what depths! what depths! I sinkâ€”I fail! I cannot, cannot bear it!"

"I shall never come back. I have left my body for ever. I am dying; I believe I am dead. Impossible 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!â€”what marvellous beauty! I see Raphael. I see the Angel of the Earth. He has six wings. He is a Godâ€”the God of our planet. I see my genius, who called himself A.Z.; but his nameis 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 friendsâ€”they are the sameâ€”not two, but one; and for that reason they have associated us together, and speak of themselves sometimes asI, sometimes asWe. It is the Angel of the Earth himself that is your genius and mine, Caro. He it was who inspired you, who spoke to you. And they call me 'Bitterness.' And I see sorrowâ€”oh, what unending sorrow do I behold! Sorrow, always sorrow, but never without love. I shall always have love. How dim is this sphere!... I 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 upon. O God! O God! Thou art slaying me with Thy light. It is the Throne itself, the Great White Throne of God that I behold! Oh, what light! what light! It is like an emerald? a sapphire? No; a diamond! In its midst stands Deity erect, His right hand raised aloft, and from Him 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. Repulsion and attraction, will and love, right and left, these are the forces, centrifugal and centripetal, male and female, whereby God creates and redeems. Adonai! O 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 ifthe 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. O God, O 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?â€”was it not? I cannot see clearly. A cloud has come between.

"I see Thee now 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 I 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! 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 bodyyou 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 returnâ€”neverâ€”never!"[27]

The account given of the vision of Adonai in Lecture IX. of "The Perfect Way," was written 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 he 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 illuminate 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 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 drawn.

After defining the Elohim as comprising the two original principles of all Being, "the Spirit and the Water," or Force and Substance, and bringing 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 Godsaid,"â€”the utterance thus continues,â€”

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 discovered.Without Him was not anything made which is visible.For He is the Manifestor, and in Him was the life of the world.God the nameless hath not revealed God, but Adonai hath revealed God from the beginning.He is the presentation of Elohim, and by Him the Gods are made manifest.He is the third aspect of the Divine Triad:Co-equal with the 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.

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 discovered.

Without Him was not anything made which is visible.

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

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

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

He is the third aspect of the Divine Triad:

Co-equal with the 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.That which is manifest is the Divine Substance[28].

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

He is the Manifestor, and not that which is manifest.

That which is manifest is the Divine Substance[28].

The reason for the suppression by the translators of the Bible of its numerous affirmations of the Divine Duality, saving only those of Genesis i. 26, 27, was in due time disclosed to us; as also was the extent of the loss to man through the elimination of the feminine principle from his conception of Original Being, and the consequent perversion of the doctrine of the Trinity, and therein of the true nature of Existence, in both its aspects, Creation and Redemption.

CHAPTER III.

THE COMMUNICATION.

A striking feature for us was the exquisite tenderness and poetic delicacy, both in matter and manner, which 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 occasionally an element of playfulness, and this on the part of our chiefest illuminators, the Gods themselves. 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 would 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 therefore with woman's nature and sentiments. It was moreover to be introduced by means of the Woman's faculty, the Intuition, and this as subsisting inawoman.

The following exquisite little apologue, which was given us in the early days of our novitiate, is an instance in point:â€”

A blind man once lost himself in a forest. An angel took pity on him, and led him into an open place. As he went he received his sight. Then 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 returned 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 ourselves both separately and jointly, and to our work, it was 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 Redemption, 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! So carefully guarded and daintily taught were we from the outset.

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 ofher faculty and its indispensableness 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:â€”

I dreamt that I was walking alone on the 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:â€”"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 pairâ€”those he gave to Hans Christian Andersenâ€”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"[29].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? Won't you wait for me?"He looked round, stopped, and came back to me.

"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 pairâ€”those he gave to Hans Christian Andersenâ€”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"[29].

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? Won't you wait for me?"

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

"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:â€”"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 himâ€”I know not whyâ€”asHermes. But I now saw that it was John the Baptist; and in my fright at having spoken with so great a saint, I awoke.

"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:â€”

"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 himâ€”I know not whyâ€”asHermes. But I now saw that it was John the Baptist; and in my fright at having spoken with so great a saint, 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 illumination concerning the Marriage in Cana of Galilee[30]. The signification of the connection between Hermes and John the Baptist remained unintelligible 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 principles as persons. We then found that by the baptism or purification, physical and mental,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:â€”

"Est in Mercurio quicquid quÅ“runt sapientes,"

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

The mention of Swedenborg and Andersen implied their possession of the faculty indispensable to our work, that of mystical insight, of which they were the most notable recent representatives.

A larger part was played by Hermes in another instruction received a few months later[31]. 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 perfectionment of the faculties requisite for full spiritual perception, when, having put into her hands a branch of a fig-tree bearing upon it ripe fruit, he said:â€”

"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 contagion, and to consume your interior being with itsbreath. All of you are men of clay, as was the image which Prometheus made. Ye are nourished with stolen fire, 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 drinks have consumed and dried up the magnetic power of your nerves, sealed your senses, and cut short your lives. Now, you neither see nor hear; for the fire 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."Then, 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, "desire the whole world to abandon the use of fire in preparing food and drink?"Instead of answering 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 areGod's; the will is with you"[32].

Then, 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, "desire the whole world to abandon the use of fire in preparing food and drink?"

Instead of answering 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 areGod's; the will is with you"[32].

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 well also as the significance of the fig-branch and the fact of its being the symbol of Hermes as the Spirit of Understanding,â€”all these things were beyond her knowledge at the time, some of them indeed having beenlong lost. But all were made clear as our education 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 understanding, 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 perfection.

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 beyondthat. You are a spiritual lens. You are a mirror in which the highest spiritsâ€”the Godsâ€”can reflect their faces. You take the light of the whole universe and divide it so that it can be understood, 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 connection 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, subsequently recovered by her, in which the "Hymn to Hermes"[33]opens thus:â€”

As a moving light 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 great, 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.

As a moving light 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 great, 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 Understanding, 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 theCreative Elohim, and as a function therefore of man's own spirit when duly unfolded and purified, in token whereof it is said in the recovered hymn[34]to the Planet-God Iacchosâ€”

Within thee, O 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 kingdom.

Within thee, O 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 kingdom.

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 manifest 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 stirsAnd speaks, for His thou art, and HersWho bears the mystic shield and spear.A touch divine shall thrill thy brain,Thy soul shall leap to life, and lo!What she has known, again shall know,What she has seen, shall see again.The ancient past through which she came..."[35]

"Wake, prophet-soul, the time draws near,'The God who knows' within thee stirsAnd speaks, for His thou art, and HersWho bears the mystic shield and spear.

A touch divine shall thrill thy brain,Thy soul shall leap to life, and lo!What she has known, again shall know,What she has seen, shall see again.

The ancient past through which she came..."[35]

As the Spirit of Understanding, the name of Hermes signifies both Rock and Interpreter. Hence the significance of the saying of Jesus,"Thou art the Rock, 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 confession of faith. By this Jesus implied that the only true and infallible church is that which is founded on the Understanding, and not on authority whether of book, tradition or institution. The utterance of Jesus was a citation from the proem to the hymn to Hermes[36]recovered by us:â€”

Back to Index Next