IMMORTALITY

The great spiral nebula in Canes Venatici (M. 51), showing the two arms.
 Immortality
e>-
10$ / By

He'
H. C. HOSKIER

1925

THE STRATFORD COMPANY, Publishers

Boston, Massachusetts
 Copyright 1925
by
H. C. HOSKIKR

Printed in the United States of America

“I sa}r to thee weapons reach not the Life;
Flame burns it not, waters cannot o’erwhelm,
Nor dry winds wither it. Impenetrable,
Unentered, unassailed, unharmed, untouched,
Immortal, all-arriving, stable, sure,
Invisible, ineffable, by word
And thought uncompassed, ever all itself,
Thus is the Soul declared! How wilt thou then, —
Knowing it so—grieve, when thou shoulds’t not grieve

.... The birth

Of living things comes unperceived; the death
Comes unperceived; between them, beings perceive:
What is there sorrowful herein, dear Prince?
Wonderful, wistful to contemplate!
Difficult, doubtful, to speak upon!
Strange and great for tongue to relate,
Mystical hearing for everyone!
Nor wotteth man this, what a marvel it is,
When seeing, and saying, and hearing are done!”

Krishna to Arjuna in the

Bhagavad-Gita or “The Song Celestial'
Sir Edwin Arnold's translation
 In an essay such as this, the author lias been anxious to
suppress references at foot and footnotes, as far as pos¬
sible, in order not to disturb the train of thought of the
reader, as lie passes over the ground. This is the author's
excuse for not using the form of a running narrative all
his own, with references and quotations relegated to the
foot of the page, and this his reason for incorporating
into the body of the text the quotations.
It will be readily appreciated that in a review of this
kind, — where, for a judgement, so much knowledge of
the subject is presupposed upon the part of the reader,
— it was incumbent to give at some length the various
supporting literature of the ages, in the very words ot
the respective authors, which could not be adequately or
tersely transferred to the language of the essay proper.
The author hopes that critics will appreciate this fea¬
ture, and excuse any apparent prolixness of extraneous
matter, which, in the nature of things, was practically
forced upon him as an historical background, and which,
if space allowed, should have been still more amply re¬
produced.
The matter of cross-correspondence at the end has, it
is believed, never been published previously in full in the
English language.
 IMMORTALITY
CHAPTER I

Introductory
1. Since MAN has been upon the face of the earth, he
lias always hacl an earnest desire for immortality (so-
called), but always with a view to remaining upon the
Earth itself.
In every part of the habitable globe, under every sky
and in every clime, man has struggled to resist the end —
Death — and to continue his life among the familiar sur¬
roundings of Mountain and River, Hill, Valley and
Stream, which he loved so well.
He never sought of himself to take wings and leave
the Earth. He saw the stars in their majesty rise and
pale; he saw the movements and courses of heavenly
bodies; he may have worshipped and deified some of them
in a far off kind of way, but he had no desire to fly to
another Globe, nor to wander amid the Ether at death.
How, then, did Religion start?
He worshipped Fire in an abstract kind of way, as
being the source of all good, and the energiser of all
forms of earth-life, but he had no desire to go to the Sun,
or to be absorbed by the great Energiser.
Religion — literally the binding of man to God — must
therefore have started with some kind of a revelation of
the Gods to men. Some kind of a ladder must have been

1
2 IMMORTALITY

set up between Heaven and Earth, for man to suppose

or to know that better things were to be found outside
his earthly dwelling.
And such is indeed the tradition which we find among
every people, irrespective of colour or locality, as far as
written records or oral tradition can be trusted.
2. Beyond this simple fact, there is a co7icordance of ideas
amongst the various world-religions and traditions, a
harmony in the various world-wide folklore, which points
distinctly to some common origin or similar kind of extra¬
terrestrial communication in the matter of man's rela¬
tions with the unknown and the infinite.
3. The trouble with our education in such matters is
that the Schools generally begin their history with
Homer, — a mere youth in such matters. His date, of
approximately 800 B. C., is far too recent to help us.
By the time of Hesiod and Homer, everything pertain¬
ing to Gods and Goddesses was hopelessly confused and
allegorical, and we must search much earlier for light
on the subject.
4. By religion, we are taught that the Earth-life is tran¬
sient and temporary, while the Real Life lies in ‘the
beyond,' — whence we came and whither we return.
(See pp. 144-149.)
5. In order that man should cease to think of this Earth-
life as the main thing, with the future absolutely in
doubt, some kind of Revelation was necessary, some kind
of Communication essential between him and his extra-
mundane Creator and Ruler, to Whom and to Whom
alone, in the last analysis, he owes allegiance.
Hence, see we traces of this in the relics of all religions.
 IMMORTALITY

6. It is only in the last fifty years that the Christian

Church has been willing to investigate the ancient sys¬
tems, and even today she does not begin to give them
their due, and but few of her sons have taken the
trouble to familiarise themselves with the elements of
what is called the study of “Comparative Religions.’’
Yet here are Keys to unlock many difficulties and many
mysteries. Nothing could be clearer than the original
conceptions of Chinese and Indian Wisdom, which agree
at a most distant period.
7. Man has been on this Earth for a much longer period
than is usually supposed. Geology is slowly compelling
the acceptance of this fact.
Cataclysms there have been, and the flood-story is so
universally traced that there must be truth in it.
Our greatest difficulty has been in neglecting the
occult character of Genesis, and what lies hidden beneath
its surface. If we can divest our minds of the fixed
periods of the Patriarchs as such, and see in them an
elastic chronology of periods, we can advance. Hardly
otherwise. As a matter of fact Berosus’ period of
432,000 years for the 10 patriarchs or demi-gods of the
dim pre-historic times (=86400 ‘lustres’) would about
correspond with the Biblical antediluvian period of
1656 years if we turn these into Biblical “weeks.”
Now, where do we begin our investigations of the his¬
tory of Man?
It will be useful to commence in Egypt, for thence
radiate all the Keys.
8. As to the connection between India and Egypt, “the
religion of Egypt was essentially a religion of body, as
that of India was of spirit. Egypt had multifarious
4 IMMORTALITY

acts of external ritual; India cultivated contemplation.

God to the Hindu was an undiscoverable essence; to the
Egyptian, he was manifested in every type of animal
existence. To the Hindu, time was nothing; eternity,
all. To the Egyptian, every passing moment had its
consecrated work. Egypt was the antipodes of India.
Nevertheless, it is true that Egypt received its first
religious inspiration from India, even as did Zoroaster
in Persia.”1
9. As to the Trinity: “The Trinity of Creative Power,
Destructive Power, and Mediatorial Power existed in
India as Brahm, Siva, Vishnu; in Egypt as Osiris,
Typhon, Horus. There were many Trinities in Egyptian
theology. The same existed in Persia as Ormuzd, Ahri-
man, Mithra (the Reconciler). Different parts of Egypt
had their different theologies. Pthah, the Supreme
Father; Ra, the Sun-God, manifestation of the Supreme;
Ainun, the Unknown God, were all manifestations of the
God idea.”2
10. Egyptian dynastic history ceases a little later than
5,000 B. C. Back of that is a confused record of the un¬
believably long reigns of Gods or demi-gods. It seems
clear that from India came a migration long since to
Ethiopia, and thence Indian religion penetrated to
Egypt and became the foundation for their system. And
1 heir system included direct communication of God, with
man. Here Moses was educated in all the Temple-lore
of the Egyptians, as was Orpheus about the same time,
if we are to believe St. Yves d’Alveydre, about whose
book “La Mission des Juifs” we shall speak later.
1 Stainton Moses' communications, p. 224/5, ed. 1920.
2 The same, p. 224. Add as to Babylonia: Anu, Bel and Ea. As to the
Phumician triad: Schama, II and Baal.
 IMMORTALITY 5

11. Back to India then go we in search of the first re¬

corded communications from the outside of our World
to man. And the record there is very plain. The teach¬
ing— as to Reincarnation, faith and works, the per¬
fectibility of man, the law of attraction, Universal Law
and its aim: Harmony — is all summarised (at a date
conceded to he somewhere between B. C. 300 and A. 1).
300) in the Bhagavad-Gita.
12. And the wonderful thing is that, it all harmonises and
concords with the Christian religion, as well as with
other religions and is in strict accord with latter day
revelation as vouchsafed to Stainton Moses, Allan Kar-
dec, Bligh Bond, Mrs. de Watteville and others.
13. Take, for example, the ‘Law of Attraction.’ This is
what Krishna says in the Bhagavad-Gita (Edwin Ar¬
nold ’s translation) :

The Law of Attraction

. . . .“That man alone is wise
“Who keeps the mastery of himself! If one
“Ponders on objects of the sense, there springs
“Attraction; from attraction grows desire,
“Desire flames to fierce passion, passion breeds
“Recklessness; then the memory — all betrayed —
“Lets noble purpose go, and saps the mind
“Till purpose, mind, and man are all undone.”

and compare:

“For the concord of similars and the contrariety of

dissimilars effect not a few things.”
lamblichus, Para. 4, ch. ix.

Cf. St. James, Epistle, i. 13, 14: “Let no one being

tempted say that from God I am tempted. For God is
untemptable of evil things, and Ho, Himself, tempteth no
6 IMMORTALITY

one. But each one is tempted (when) from his personal

desire he is drawn on and attracted; then, the Desire,
having conceived, gendereth Sin, and Sin itself at its
full term is delivered of (a child) Death.”
And it is all in line with Swedenborg’s teaching, down
to the latest communications from spirits in communica¬
tion with Mrs. de Watteville.

14.

Take “Reincarnation.”
This is what Krishna says to Arjuna:

“Manifold the renewals of my birth

“Have been, Arjuna! And of thy births too!
“But mine I know, and thine thou knowest not,
“0 slayer of thy foes. Albeit I be
“Unborn, undying, indestructible,
“The Lord of all things living; not the less —
“By Maya, by my magic which I stamp
“On floating Nature-forms, the primal vast —
“Z come, and go, and come. When Righteousness
“Declines, 0 Bharata! When Wickedness
“Is strong, I rise, from age to age, and take
“Visible shape, and move, a man with men,
“Succouring the good, thrusting the evil back,
“And setting Virtue on her seat again.”

Then take the Christian Gospels and what find we?

It is generally supposed that there is nothing in our
Bible about reincarnation, but in Matthew xi. 14, Jesus
 IMMORTALITY 7

says (at the very first mention of the name) : “But if ye

will receive it, this is Elias who was due to come (6 /xc'AAmv

epXtaOa t)
•* *
And again: Mat., xvii. 11, 12 and Mark ix. 13: “But I
say unto you that Elias has really come and they did not
recognize him, but did to him whatever they would. . .
Then his disciples apprehended that it was about John
the Baptist that he spoke to them.” It has been ob¬
jected that when John was asked if he were Elias, he
said ‘ * No, * ’ but he did not know.4 Compare above:4 ‘ But
mine I know, and thine thou knowest not.” (line 3.)
The cardinal doctrine, not only inherited by the
Theosophists of today from the India of the past, but the
cardinal doctrine of all serious spirit communication of
the day is this and nothing short of this, affirming the
evolution of the human soul on earth through mineral,
plant, and animal, but its 4refinement’ or ‘refining evolu¬
tion’ during its periods of “erraticity” after death, until
it returns no more to earth, with the notable exception
of the voluntary return of messiahs from among the high
3 In this important passage it would be interesting to know what was the
exact word in Aramaic which our Lord used. The nearest wo can come to
it is to consult The Syriac, and there we find a very interesting state of
things, for, whereas the Greek infinitive is agreed to by the Latins (with
accipere, recipere, percipere, audire, scire) and by the Coptics, the Syriacs
use an imperative, thus: “And if ye wish, take it (from me) that this is
Elias” . . . using accipile for accipere; and this is the very Syriac word
and tense used later on in John xx. 22 for the Greek Aa/f€TC ("take ye”)
when the record says: “And saying this, he breathed hard [there is no
‘upon them’ in the great majority of authorities] and said to them ‘Receive
spirit holy.’ ”
Thus these two important passages in the minds of the Syriac retrans¬
lators hang together as to the word “receive” or “take,” implying something
very important and special. As a matter of fact the Greek authorities in
Matt, xi.14 vary between ScgacrGai (infinitive) and 8€'£a<r0e (imperative),
and we can no longer tell which is correct, as at and € are interchangeable
as an itacism.
4 This is supplemented by St. Luke, who tells us that the angel of the
Lord, standing at the right of the altar of incense, definitely announced to
Zacharias, in connection with the promised birth of John Baptist, that he
should go before the Lord in the spirit and power of Elias. (Luke i. 11-17.)
Note that the Transfiguration, when Elias appeared in spirit, took place
after the murder of John the Baptist.
8 IMMORTALITY

spirits, from cycle to cycle, as their services are needed

on the Earth.
Note what Mrs. de Watteville’s correspondent says in
one place (vol. i, p. 213) :

“Nos ames ont toutes fait leur evolution et con-

tinuent dans 1’enchainement des sieeles—il n’y a
done ni Juifs ni Chretiens; il y a des ames incarnees,
tantot dans line famille Chretienne, Musulmane, In-
doue, protestante, etc., — par consequent, la question
de race n’existe pas, on, du moins, ne s’applique
qu’au corps materiel et non a 1’ame.”

15. Take “Faith and Works” about which it is often

supposed that St. Paul and St. James are in conflict, al¬
though they are not.
How beautifully are these harmonized in the Bhaga-
vad-Gita, as follows:

Krishna:
“I told thee, blameless Lord! there be two paths
"Shown to this world; two schools of wisdom.
"First
"The Sanldiya’s, which doth save in way of works
"Prescribed by reason; next, the Yog, which bids
"Attain by meditation, spiritually:
" Yet these are one! No man shall ’scape from act
"By shunning action; nay, and none shall come
"By mere renouncements unto perfectness.
"Nay, and no jot of time, at any time,
"Rests any actionless; his nature’s law
"Compels him, even unwilling, into act;
" [For thought is act in fancy]. ...”
 IMMORTALITY 9

Works
And again:

. . . .“Therefore, thy task prescribed

“With spirit unattached gladly perform,
“Since in performance of plain duty, man
“Mounts to his highest bliss. By works alone
“Janak and ancient saints reached blessedness!
“Moreover, for the upholding of thy kind,
“Action thou shoulds’t embrace.”

Cf. James ii, 19, 20: “Thou believest that God is Unity.
Well doest thou. And the daimons believe and shudder
[at the Name]. But thou needest to know, oh empty-
pate, that faith apart from works is dead [or, arid].”
16. Continue as to: Doubt.

“Believing, he receives it when the soul

“Masters itself, and cleaves to Truth, and comes —
“Possessing Knowledge — to the higher peace,
“The uttermost repose. But those untaught,
“And those without full faith, and those who fear
“Are shent; no peace is here or other where,
“No hope, nor happiness for whoso doubts.”

Then compare St. James i. 5/8: “If any of you lack-

eth Wisdom, let him ask of God-the-Giver (who givetli)
to all men liberally and is not one to cast your request
in your teeth, and it shall be given him. But let him ask
in faith, not weighing pros and cons, for he who is in two
minds as to the result is like a wave of the sea blown on
by the wind and tossed hither and thither. Let not that
man imagine that he shall receive anything at all from
the Lord. A double-minded man is unstable in all his
paths.”
10 IMMORTALITY

17. Then, as to: Perfectibility, take this:

“Thou sayest, perplexed, It hath been asked be¬
fore
4 4 By singers and by sages, 4 What is act,
4 4 And what inaction ?’ I will teach thee this,
4 4 And, knowing, thou shalt learn which work doth
save
4 4 Needs must one rightly meditate those three —
4 4 Doing, — not doing —, and undoing. Here
4 4 Thorny and dark the path is! He who sees
4 4 How action may be rest, rest action — he
44Is wisest ’mid his kind; lie hath the truth!
4 4 He doetli well, acting or resting. Freed
4 4 In all his works from prickings of desire,
4 4 Burned clean in act by the white fire of truth,
44The wise call that man wise; and such an one,
4 4 Renouncing fruit of deeds, always content.
4 4 Always self-satisfying, if he works,
44 Doth nothing that shall stain his separate soul,
4 4 Which — quit of fear and hope — subduing self —
44Rejecting outward impulse:—yielding up
44To body’s need nothing save body, dwells
4 4 Sinless amid all sin, with equal calm
4 4 Taking what may befall, by grief unmoved,
4 4Unmoved by joy, unenvyingly; the same
4 4 In good and evil fortunes; nowise bound
4 4 By bond of deeds. . . .
4 4 But for him that makes
4 4 No sacrifice, he hath nor part nor lot
4 4 Even in the present world. How should he share
44Another, 0 thou Glory of the Line?”

44 As the kindled flame

4 4 Feeds on the fuel till it sinks to ash
4 4 So unto ash, Arjuna! unto nought
44 The flame of Knowledge wastes works’ dross away!
4 4 There is no purifier like thereto
4 4 In all this world, and he who seeketh it
 IMMORTALITY 11

* ‘ Shall find it — being grown perfect — in himself. ’’

Bhagavad-Gita (Arnold’s translation)

And then consider the way in which the human race is

urged towards the ‘perfected’ or ‘finished’ state through¬
out our Gospels and Epistles:

Matt. v. 48: “Be ye therefore yourselves perfect as

your Father who is in the Heavens is perfect.”
Ilebr. v. 14: “But for the perfect ones is the strong
food, those who by reason of use have their facul¬
ties fully exercised for discrimination between
good and evil.”
James i. 17: “Every good gift and every perfect
gift is from above, coming down from the Father
of the Orbs, with whom is no swerving, nor trace
of revolution.”
Ilebr. vi. 1: “Therefore, leaving behind the word of
the beginning of Christ, let us bear onward unto
the perfection, not laying again a foundation of
repentance from dead works and of faith towards
God.”
Ilebr. ii. 10: “For it was fitting for Him, by reason
of Whom are all things, and by means of Whom
are all things, many sons (thus) leading unto
glory, to make perfect the captain of their salva¬
tion by means of sufferings.”
Hebr. v. 9: “And being perfected, He became the
prime cause of eternal salvation to all those who
obey Him.”
1 John iv. 17, 18: “In this has been really perfected
the Love with us, that we may have boldness in the
day of Judgement, because just as That One is, we
also are in this world. Fear there is not in this
Love, but perfected Love outcasteth fear, for fear
hath pain. He that feareth is not definitely per¬
fected”
12 IMMORTALITY

Then consider this communication from “Erastes” to

Allan Kardec (“The Medium’s Book,” English edition,
1876, p. 270) :
“Men are prone to exaggeration in everything;
some (and I am not now alluding to professed
materialists) deny that animals have a soul, while
others insist upon it that they have a soul like ours.
Why will they confound what is perfedible with
what is not? Be quite sure of this, viz., that the fire
which animates the beasts, the breath which makes
them act, move, and speak in their special language,
has not, in their present phase of development, any
aptitude for mingling, uniting, blending, with the
divine breath, the ethereal soul, in a word, the spirit,
which animates the essentially perfectible being,
man, the king of terrestrial creatures. Is it not this
very quality of perfectibility that constitutes the
superiority of the human race over the other terres¬
trial species? Let it, then, be distinctly understood
that you cannot assimilate to man, who is perfectible
in himself and in his works, any individual of the
other races living upon the earth.
. . . .“From the onward movement of the human
race — constant, invincible, undeniable — and from
the persistently stationary position of the other spe¬
cies of animated beings, you should conclude, with
me, that, while certain principles, viz., breath and
matter, are common to all that live and move upon
the earth, it is none the less true that you alone, you
spirits incarnated in earthly bodies, are placed under
the action of the inevitable law of progress which
urges you, necessarily, and for ever, onward.”
And consider this from Mrs. de Watteville’s volumes:
“La seule chose qui soit fatale, c’est la loi de
perfectionnement — ceux, qui ont eu la lachete de
s’y soustraire momentanement seront forces d’y sat-
,
isfaire tot on tard.” (Vol. 1 p. 125.)
 IMMORTALITY 13
and this:

Ceci vous demontre, chore amie, que chacun des

defauts ({ue nous cherchons a vaincre et a deraciner
pendant l’inearnation est iuimeme une source, un
gerrne cle perfection, et ce que l’affirme — tout para¬
doxal que cela puisse vous paraitre — est cependant
une verite absolue.” (Vol. 2, j). 52.)
 CHAPTER II

Harmony
18. Harmony is the Universal aim of Universal Law.
Yet, through what straits the worlds all pass to attain
unto it. The laws of attraction, of cohesion, of repul¬
sion, of gravity, of! reciprocity, all tend thereto, but
birth-pangs and battle scars, disintegration, death and
re-birth accompany the Course of nature (cf. tov rpoxov

Trjs y€P€o-co)5 James, iii. 6). Note in Arnold’s transla¬

tion of the BIIAGAVAD-GITA:

1 ‘ They who shall keep

“My ordinance thus, the wise and willing hearts,
“Have quittance from all issue of their acts;
“But those who disregard My ordinance,
“Thinking they know, know naught, and fall to loss,
“Confused and foolish. Sooth the instructed one
“Doth of his kind, following what fits him most;
“And lower creatures of their kind; in vain
“Contending ’gainst the Law.”
Says Andrew Jackson Davis in his “Great Har-
monia” (vol. ii, p. 123):

“Individual harmony is essential in family har¬

mony ;
Family harmony is essential to social harmony;
Social harmony is essential to national harmony;
and National harmony is essential to Universal
harmony among the inhabitants of the Earth.
The whole is a likeness of the individual.”
14
 IMMORTALITY 15

The human soul craves harmony, hence he is at¬

tracted God-wards, and Davis elsewhere (p. 286) puts
it thus:—
“The great vortex of celestial intelligence—the great
centre of eternal Love, the great nucleus of Omnipo¬
tence, the immortal flower of Wisdom, which breathe
forth the elements of universal Harmony and the fra¬
grance of undying delights,—is the irresistible Magnet
which attracts upward the human Soul. Hence, to the
unimaginable centre of all things, the Spirit goes to
commune with the one only and true God. And while
the theology of the earth bids the soul to think of Deity
as the child conceives of a great and powerful monarch,
or as the poet dreams of the awful shadows of an unseen
power—moving like a conscious, all-pervading atmos¬
phere upon the bosom of creation—the truly scientific,
philosophical, and theological mind beholds God as an
organization of unchangeable and celestial principles.
Such a mind conceives of something — A SUBSTANCE
— a concentrated sublimation of real elements and
essences; and thus the Deity, being familiarized with our
reason and intuition, causes us to realize the truth that
ITc has proportions, tendencies, and principles of action
which he can neither change, suspend, transcend, or
destroy.” And elsewhere (p. 272), he adds this very
simple but very necessary corollary: “Thus it is with
God. He has no physical eyes, no physical ears, no
physical hands and feet; but he contains the principles
of Perception, of Hearing, of Feeling, and all other prin¬
ciples,— this constitutes his personality. Therefore,
Deity is an individual in Principles, and yet not separate
from or outside of Nature. The Principles of Nature, or
16 IMMORTALITY

Deity, are unchangeable. Nature is the mediatorial sub¬

stance between the Cause and the End or Issue of Crea¬
tion; and it is therefore the instrumentality by which an
Infinite Intelligence accomplishes infinite results.’’
Finally, as to Harmony, it must never be forgotten
that Life being Motion, positive and negative are in
a perpetual struggle for equilibrium and equipoise,
which, when attained, is only momentary in all the
several spheres and activities of the Worlds.
19. As to: One Universal Law,

Compare again in Bhagavad-Gita:—

“All things are everywhere by Nature wrought

“In interaction of the qualities.
“The fool, cheated by self, thinks: ‘This I did’
“And: ‘That I wroughtJ; but—ah, thou strong-armed
Prince!
“A better-lessoned mind, knowing the play
“Of visible things within the world of sense,
And how the qualities must qualify,
“Standeth aloof even from his acts . .

20. As to oral transmission, note this, in the Chinese

book of the Chinese sage Tchuang-tze (called by some
of his disciples Tchuang-tcheou) [floruit 350-400 A. D.] :

“These things I learned from the son of Fu-mih,

who had learned them from the grandson of Lo-
tsong (sages of the mythical times) who had learned
them from a spirit

21. As to Chinese CiTAOit is very difficult even for

them to define. (Most of the ancient Chinese books
were lost before Confucius’ birth.) It is the govern¬
ing principle of the Worlds, God supreme in all his
essences. Laokiun thus describes it:—
 IMMORTALITY 17

“Supreme Tao, although formless, produces and

develops Heaven and Earth. Motionless, he puts in
motion* the heavenly bodies. Nameless, Supreme
Tao causes to exist and subsist all created things. /
do not know Jlis Name. Constrained to give Him a
name, I call him TAO.c The Tao possesses the lumi¬
nous principle of purity, and the principle of dark¬
ness. He possesses the principles of motion and of
rest. The Heavens are luminous and pure. The
earth is obscure. The male element is luminous.
The female element is obscure. The first is active.
The second reposeful. Creating from above the
essence, and distributing its qualities, Tao gives life
to everything. The luminous principle is the source
of the obscure principle. Movement is the basis of
rest.”
On the other hand ‘T’lEN’ seems to be an appellation
which may be more freely translated ‘God’ than Tao,
but not always. T’ien would seem to be the exact
equivalent of the Greek to \v of Aristotle, since the
Chinese (Tchuang-tze, book 111) thus speak of T’ien:—
“That which they sought was one, and that which they
rejected was equally one. That which they unified in
their thought was one, and that which they did not unite
was equally one. That which was one came from the
Then, and that which was not came from man.”
On the other hand, as to “YANG” and “YIN” and
“KHI,” Trinity is thus referred to:—
“The Tao produced one; the one produced
“two; the two produced a third. The
“three produced everything.”
“Every being wanders from the passive
* Cf. in (lie Bhagavad-Gita eh. xiii, “Motionless yet still moving.”
6 Compare the Sanskrit “Tattwa” (Maliabhnrata, vol. ix., p. 615), “Es¬
sence” or “Principle” and the basic appellation of the Supreme.
18 IMMORTALITY

“principle yin and attaches himself to the

“active principle yang, but the intermediate
“spiritual principle Khi establishes harmony
“between them.”

hat is this but the Trinity of Electricity, with posi¬

tive and negative poles, and equipoise between them!
(Comp. p. 215, §98.)
22. So we see that all the great philosophers, poets and
spiritualists speak exactly the same language, from
Moses and Orpheus, through Hesiod and Homer to
Walt Whitman. From Pythagoras to Bahai, and from
Socrates to Ruskin and Edward Carpenter, it is pre¬
cisely the same message, as it is from the first Indian
sages to our last automatic communications, published
or private.
And what ought we to say of our blessed poets?
They have all caught the wondrous lilt of the Eternal
"verities, and added their testimon3r to the already
rich “Akashie Records” of all time.
The dreaming poets and prosaic spiritualists agree
with the slowly accumulated wisdom of the philoso¬
phers, but the World as a whole will have none of it,
and people with what was supposed to be an extra sense
—mediums to wit—are still treated as witches, and the
Common law of England is unchanged.
The true reformer and deep philosopher is neces¬
sarily superior to his age, because he lives above it in
a state combining the wisdom and experience of all
the past ages.
Thus Socrates, Plato, Pythagoras, were all far ahead
of their times. King Aknaton, in Egypt (one whom
 IMMORTALITY 19

“the gods loved,” for he died young, at about 30

years of age), was another above his age.
Their value to their age consists in this very su¬
periority, which may, under certain circumstances, lead
the nation onwards. But, in proportion as they are
superior to the received and established dogmas, laws
and doctrines of the day, will their position be, as a
rule, misunderstood, their motives be misapprehended,
their teachings be misrepresented, and their intrinsic
worth unknown.
The multitude, not being on a par with them, will
look upon them as deceivers, or mystics, or enthusiasts,
or as philosophical madmen to be discouraged at all
costs, or persecuted, or even hounded to death. They
arc therefore pushed aside, or repulsed, disliked and
calumniated, and often subjected to imprisonment and
death, as was Socrates and many another.
Hear what that great man Ruskin has to say as to
the hidden meaning of the Poets and Teachers of all
time. In a beautiful passage in “The Queen of the
Air,” and with his usual lucidity, and grasp of fun¬
damentals, he writes:—

“. . . . Which is profoundly true, not of the Iliad

only but of all other great art whatsoever; for all
pieces of such art are didactic in the purest way,
indirectly and occultly, so that first you shall oniv
be bettered by them if you are already hard at work
in bettering yourself, and when you are bettered
by them it shall be partly by a general acceptance of
their influence, so constant and subtle that you shall
be no more conscious of it than of the healthy diges¬
tion of food; and partly by a gift of unexpected
truth which you shall find only by slow mining for
20 IMMORTALITY

it;—which is withheld on purpose, and close-locked,

that you may not get it fill you have forged the key
of it in a furnace of your own heating. And this
withholding of their meaning is continual and con¬
fessed, in the great poets. Thus Pindar says of him¬
self: ‘There is many an arrow in my quiver full of
speech to the wise, hut for the many, they need
interpreters.’ (Olymp. Ode II, lines 83-5). And
neither Pindar, nor Aeschylus, nor Hesiod, nor
Homer, nor any of the greater poets, or teachers of
any nation or time, ever spoke but with intentional
reservation; nay beyond this, there is often a mean¬
ing WHICH THEY THEMSELVES CANNOT interpret,0—
which it may be for ages long after them to inter¬
pret,—in what they said, so far as it recorded true
imaginative vision. For all the greatest myths have
been seen, by the men who tell them, involuntarily
and passively,—seen by them with as great distinct¬
ness (and in some respects, though not in all, under
conditions as far beyond the control of their will)
as a dream sent to any of us by night when we dream
clearest; and it is this veracity of vision that could
not be refused, and of moral that could not be fore¬
seen, which in modern historical inquiry has been
left wholly out of account; being indeed the thing
which no merely historical investigator can under¬
stand or even believe; . . . ’
« Compare Job xlii. 55, “I uttered that I understood not.”
 CHAPTER III

Hesiod
23. Wliat a neglected author is Ilesiod. However cor¬
rupt may be his text, or however much the scholiasts
may have added to it, the fact remains that long
stretches of it are quite clear and free from taint, and
this earliest writer on Purgatory or Hades has used
precisely the words that Jesus uses in the parable of
Dives and Lazarus, in Luke xvi. 26. They both speak
of a yacr/xa /xeya — a great gulf or ‘chasm’ — , and while
St. Luke says no one can pass from one place to an¬
other because of this 'great chasm’ pera^v i/pv
“between us and you,” Hesiod speaks of ivOu. k<u tvQa.,

and St. Luke speaks of wdev and ckcT0cv.

Here are the passages side by side:

Ilesiod. Lines 740-742, in “Tlieogonia”:—
Xaoyxa pey ov&e Ke iravTii reXeacfynpov eh iviavrov

ovSas ikolt* el 7rpu)Ta 7rv\eoJi' evroerOe ycvotro,

aWa pev evOa kvll evOa <f>epot 7rpo OveWa OveWrj.

St. Luke xvi. 26

Kttt €7Tt 7TaCTl T0UT019, p.eTOL$l! 7//XU)V Kui VpC)V
^ao*/xa pey a i(TTrjpLKTai, o7TW5 ot OeXovTes

$ia/3rjvdi evOev irpos vpas pr] bvvwvTai

prjSe ot eneiOev irpos rjpas Sia7r€pa>o-ti'.

I do not think this passage is as well known as it

might be. In fact the word eaTypiKTai used by St. Luke
actually occurs in Hesiod, in line 779, in a different con-

21
22 IMMORTALITY

nection, but all in the same scene in Tartarus. And a

few lines further on we meet with 7roXvwwfxov vSmp the
famed water, borne in a golden vase by Iris, messenger
on one of her rare journeys to those parts from Jove.
May we not see a common allusion here as to the water
which, in the parable, Dives craves from Lazarus? Here
is the whole passage in Cooke's translation (A. D. 1728),
lines 1050-1111:—

“And Tart Yus; there of all the Fountains rise,

“A sight detested by immortal Eyes:
“A mighty Chasm, Horror and Darkness here;
“And from the Gates the Journey of a Year:
‘‘Here Storms in hoarse, in frightful, Murmurs play,
“The Seat of Night, where Mists exclude the Day.
“Before the Gates the Son of Japhet stands,
“Nor from the Skys retracts his Head or Hands;
“Where Night and Day their Course alternate lead;
“Where both their Entrance make, and both recede,
“Both wait the Season to direct their Way,
“And spread successive o’er the Earth their Sway.
“This chears the Eyes of Mortals with her Light;
“The Harbinger of Sleep pernicious Night:
“And here the Sons of Night, their Mansion keep,
“Sad Deitys, Death and his Brother Sleep;
“Whom, from the Dawn to the Decline of Day,
“The Sun beholds not with his piercing Ray:
“One o’er the Land extends, and o’er the Seas,
“And lulls the weary’d Mind of Man to Ease;
“That iron-hearted, and of cruel Soul,
“Brasen his Breast, nor can he brook Controul,
“To whom, and ne’er return, all Mortals go,
“And even to immortal Gods a Foe.
“ Foremost th’ infernal Palaces are seen
“Of Pluto, and Persephone his Queen;
“A horrid Dog, and grim, couch’d on the Floor,
“Guards, with malicious Art, the sounding Door;
 IMMORTALITY 23

“On each, who in the Entrance first appears,

“He fawning wags his Tail, and cocks his Ears;
“If any strive to measure hack the Way,
“Their Steps he watches, and devours his Prey.
“Here Styx, a Goddess whom Immortals hate,
4 ‘ The first-born Fair of Ocean, keeps her State;
“From Gods remote her silver Columns rise,
“Roof'd with large Rocks her Dome that fronts the
Skys:
“Here, cross the Main, swift-footed Iris brings
“A Message seldom from the King of Kings;
“But when among the Gods Contention spreads,
“And in Debate divides immortal Heads,
“From Jove the Goddess wings her rapid Flight
“To the fam'd River, and the Seat of Night,
“Thence in a golden Vase the Water bears,
“By whose cool Streams each Powr immortal swears.
‘ ‘ Styx from a sacred Font her Course derives,
“And far beneath the Earth her Passage drives;
“From a stupendous Rock descend her Waves,
“And the black Realms of Night her Current laves:
“Could any her capacious Channels drain,
“They'd prove a tenth of ail the spacious Main;
“Nine Parts in Mazes clear as Silver glide
“Along the Earth, or join the Ocean's Tide;
“The other from the Rock in Billows rowls,
“Source of Misfortune to immortal Souls.
“Who with false Oaths disgrace th’ Olympian Bowrs,
“Incur the Punishment of heav'nly Powrs:
“The perjur’d God, as in the Arms of Death,
“Lethargic lys, nor seems to draw his Breath,
“Nor him the Nectar and Ambrosia chear,
“While the Sun goes his Journey of a Year;
“Nor with the Lethargy concludes his Pain,
“But complicated Woes behind remain:”
24 IMMORTALITY

The date of Hesiod is about 800 to 850 B. C.

He reproduces mythology long since handed down
orally, and probably in writing, for, as Paley says in
his edition of Hesiod (Preface p. xix seq.) : “A pre-
Homeric literature and language then are no vague
probabilities; they must have existed in the nature of
things. The progress of language is in a remarkable
manner simultaneous with the progress of civilisation.
... It is almost difficult to conceive how long the
Homeric Greek must have been in its transition from
the crude forms and roots which analysis shows to have
been the elements out of which it was formed.
“The connexion of both the language and the liter¬
ature of Greece with the Sanskrit is now well under¬
stood and admitted, and the great antiquity of the
Yedic hymns seems placed beyond the reach of doubt
or controversy. It is to these then, probably, that we
must mainly look as the source from which Hesiod’s
Theogony was composed. For example, Sir G. W. Cox
observes7 that the Hindus believe that they lived in the
last and worst of four periods or ‘Yugs,’ correspond¬
ing to the golden, silvern, brazen and iron ages; with
which compare *Epy. 174.
“There are many remarkable coincidences between
the Mosaic account and the Ilesiodic cosmogony. Both
speak of the world as formed out of chaos, and of light
and darkness as subsequent creations.
“An ancient and universal tradition appears to have
been, that the peaceful order of the universe was first
interrupted by a rebellion or apostasy among the

7 “British Rule in India,” p. 8. See also Prof. Maliaffy's Hist, of 01. Gr.
Literature, i., p. 103, note 2.
 IMMORTALITY 25

higher order ot‘ primeval beings. Inexplicable as this

is to us (unless on the theory that the notion was sug¬
gested by the sight of falling stars and meteors), it is
very difficult to separate it from the Scriptural doc¬
trine of Satan and the Fallen Angels; and the same
idea is contained in the Hesiodic rebellion of Cronus
against Uranus, Zeus against Cronus, and the hurling
of Cronus (the arch-rebel), Typhoeus, the great Ser¬
pent, and the Titans their compeers, into Tartarus
(hell). The golden and silver ages of Hesiod represent
man in a state of primitive innocence; the immense
duration of human life, which Scripture assigns to the
first patriarchs, is described by the infancy of a hun¬
dred years; the absence of pain and death, by the pass¬
ing away of this race from the world ‘as if subdued
by sleep.’ The voluntary production of fruit and crops
from the primeval earth, without the labour of the
farmer; the gradual growth of wickedness and irre-
ligion among degenerate men; the doctrine of angels
or good spirits invisibly accompanying human beings
on earth; the suggestion of rebellion first made by the
female (Rhea) ; the formation of the first woman
Pandora (like Adam) from the dust of the earth ; lastly,
the destruction of mankind, and their annihilation
from earth at an early stage of their existence, in pun¬
ishment for their impiety,—all these statements seem
reflections of* Mosaic teaching, and are too well
marked to be regarded as mere casual resemblances.”

24. This brings us to a question most ably treated by the

late Lord Crawford in his book “The Creed of Japhet,”
8 Rather we should say: “concurrent traditions similar to the.” Ed.
2G IMMORTALITY

where lie proves that dogma and doctrine were the gen¬
erators of myth and folklore (which became gradually
debased and confused), and not that folklore and this
confused mythology had engendered dogma and doc¬
trine. A most important matter this, which is at the
root of all belief and faith in communication between
God and man at an early age.
I cannot give a synopsis of Lord Crawford’s work.
It is too long; and justice could not be rendered thus
to an author, who, by an infinity of minute verbal
affinities, tries to furnish philological—or 4glottological’
—proof of the interrelationship up and down the
World of a few basic myths (so-called), or doctrines or
dogmata of common origin, which have merely grown in
substance and been debased in transmission, while the
core is there intact.
On page 248 of this rare book (of which only 150
copies were printed) Lord Crawford sa}rs:

“Titles originally expressive of an elevated char¬

acter frequently become exchanged for degrading
ones of nearly the same literal sound, through confu¬
sion of words, when the original or higher moral
conception of the personage to which they are ap¬
plied has been lost sight of.”
Thus, Walt Whitman says (“Slang in America”):

“. . . . Considering Language then as some

mighty potentate, into the majestic audience-hall of
the monarch ever enters a personage like one of
Shakspere’s clowns, and takes position there, and
plays a part even in the stateliest ceremonies. Such
is Slang, or indirection, an attempt of common hu¬
manity to escape from bald literalism, and express
itself inimitably, which in highest walks produces
 IMMORTALITY 27

poets and poems, and doubtless, in pre-hist or ic

times, gave the start to, and perfected the whole
immense tangle of the old mythologies. For, curious
as it may appear, it is strictly the same impulse-
source, the same thing. Slang, too, is the wholesome
fermentation or eructation of those processes etern¬
ally active in language, by which froth and specks
are thrown up, mostly to pass away; though occa¬
sionally to settle and permanently crystallize . .
I would like to add here, before going further, the
summary end of Lord Crawford’s volume, and would
ask particular attention to the closing statement, for
that is where we stand today. We can accept the
‘phainomena’ as genuine, without, at present, being
able to fix, or state in cosmic terms, the ‘claws which
regulate interaction ’ ’:

‘ ‘ I must leave it to the ingenuous student to work

out the application of the great and dominant fact
now tabled before him, to its legitimate results —
results which, I fear not to say, must revolutionise
modern thought. It will require a bold heart and a
steady eye to tread the path thus indicated; but he
must not shrink from truth, and the truth will be his
exceeding great reward. The recognition of the In¬
spiration of the Bible, in the simple unequivocal
sense of a miraculous interposition for the purpose
of imparting a knowledge to mankind of certain
facts important to his salvation, and which human
reason cannot discern for itself, will place him face
to face with countless forms of modern scepticism,
and with certain theories in particular upon the
origines of mythology and language against which
the present argument and proof run directly counter
—theories based upon a most industrious accumula¬
tion of facts, and most earnestly and eloquently
worked out, but which are necessarily defective and
28 IMMORTALITY

misleading, inasmuch as facts of coequal importance

with those dwelt upon — facts belonging to the
world of miracle — are left entirely out of view by
the theories. It was not thus that the mightiest
thinkers of past time dealt with the problem of
relative existence; they recognized the facts on both
sides, and thus formed — not theories, but judge¬
ments, possessing a value approximating to that of
positive truth within the scope of their vision. It
will appear but cold counsel to the young and ardent,
with whose sympathies I warmly sympathise, when I
warn them that what is termed the most advanced
school of thought at any time in Theology, Philoso¬
phy, or Politics, is always to a great degree in aliena¬
tion from the central path of truth, and needs cor¬
rection, — each such school expressing in its extrava¬
gance the reaction against a previous development
of speculation in the opposite direction, botli being
equally one-sided. It is toward the termination of
each such periodical controversy that the older,
higher, or what I should call the Socratic philosophy
intervenes to strike the balance of truth, separate the
pure gold from the dross of recent acquisition, and
fuse it with the solid nov o-rto of progress towards it,
from which another start may be taken. The labours
of the school specially above alluded to can never
lose their exceeding value and interest, but they are
crippled throughout by a one-sided philosophy and a
jealousy of an objective utterance to man from God;
whereas, to reach the point of vantage from which
the pole-star of truth is visible to the eye of pure
and unprejudiced intelligence, we must ascend
above the misty regions of materialism and idealism,
above even Aristotle and Plato, and take our stand
with Socrates, on the supreme summit of speculation
— I fear not to say on Mount Calvary itself, in the
largest sense — on the point of intersection of the
great antagonistic principles of being — beneath the
 IMMORTALITY 29

cross of Him in whom Spirit and Matter, Liberty

and Law, God-head and Manhood coexist in har¬
mony— the Thworestara of both creations — the
physical and the spiritual, the Xparros, Christ. It
is thence only, from that pure serene, that Truth
Universal — physical no less than metaphysical or
supersensual truth — can be discerned in its recon¬
ciliation and integrity — so far as apprehensible by
man:—with an untroubled eye — humble and yet
assured in the light of eternal day. The doubts
which perplex the sceptic, based on the difficulty of
comprehending how the antagonistic forces of which
man and God are (so to speak) respectively the
centres, can exert their independent action and yet
work unto unity, will disappear on his recognition
of the single fact, that we are native impartially to
two worlds— of Knowledge and of Faith, of Provi¬
dence and of Grace or Miracle, each of which has
equal part in our being, equal claim to our acknowl¬
edgment — although we may not he competent in
this imperfect stage of being to fix the laws winch
regulate their interaction.”
 CHAPTER IV

Ancient Philosophy
25. At the first blush, it may seem strange to find no
account in this paper of that wonderful man Socrates,
nor of world-famed Plato, nor of Aristotle, nor of Plo¬
tinus, nor a full history of philosophic thought, but this
is not the first essay on immortality! I have abandoned
any attempt at a strictly historical sequence, or presenta¬
tion of philosophy, which, while more formal, would he
more tedious.
We must plunge in medias res, assuming the reader
to be familiar with the progress made in biology, geology
and the kindred sciences, with our greater knowledge of
comparative religions, with our daily increasing knowl¬
edge of the history of ancient civilisations, as brought to
light by excavations, with our return to Platonism, and
with the growth of the cults of will-power, or rather
mental science, and finally with the astonishing number
of reputed communications from those who have passed
beyond the veil.
In other words, the proofs of immortality, or a con¬
tinuance of life beyond the grave (with a different kind
of envelope*, but with our personality intact), are avail¬
able outside of philosophic deductions, inductions, and
speculative processes or analogies, in only one direction,
* Set? a charming little eighteenth century hook on this subject by Isaac
Taylor, entitled: “Physical theory of another life” London, Pickering, 1831),

30
 IMM0KTAL1TY 31

viz., from communications from the so-called “dead.”

Many people, in their ignorance, are debarred from
this side of the question, as what they have read has
been unfortunately limited to frivolous communications,
or to accounts of doubtful materialisations, or to attend¬
ance at questionable seances, or even at impostors’ cir¬
cles, — that saddest of all the examples of the mis¬
directed energy of man!
But we are really in possession of unquestionable
documentary evidence, furnished during the last seventy
years, which may not summarily be put aside, and which
is daily gathering force, and to this I would address my¬
self.
But prior to speaking about these matters, we should
take a glance backward to find out if direct communica¬
tion with the other world did not take place thousands
of years ago, and the process was merely suspended.
I took the liberty, on an earlier page (Section 3), to
refer to Homer as a mere youth in matters of Earth’s
history.
The following will explain my meaning.
Do not let us forget how the reputed wise man Solon
was soberly rebuked (as recorded in Plato’s Timaeus)
about 600 B. C. by the Egyptian priests of Sais, as
follows:

“Upon his enquiring about ancient affairs of those

priests who possessed a knowledge of such particu¬
lars superior to others, he perceived that neither
himself, nor any one of the Greeks (as he himself
declared) had any knowledge of very remote
antiquity. Hence, when he once desired to excite
them to the relation of ancient transactions, he, for
this purpose, began to discourse about those most
32 IMMORTALITY

ancient events which formerly happened among us.

I mean the traditions concerning the first Phor-
oneus and Niobe, and after the deluge, of Deucalion
and Pyrrha (as described by the mythologists) to¬
gether with their posterity; at the same time paying
a proper attention to the different ages in which
these events are said to have subsisted. But upon
this, one of those more ancient priests exclaimed:
‘0 Solon, Solon, you Greeks are always children,
nor is there any such thing as an aged Grecian
among you! . . . All your souls are juvenile, neither
containing any ancient opinion derived from remote
tradition, nor any education hoary from its exist¬
ence in former periods of time. But the reason of
this is the multitude and variety of destructions of
the human race, which formerly have been, and
again ivill he; the greatest of these, indeed, arising
from fire and water, but the lesser from ten thou¬
sand other contingencies. For the relation subsisting
among you, that Phaeton, the offspring of the Sun,
on a certain time attempting to drive the chariot of
his father, and not being able to keep the track
observed by his parent, burnt up the natures belong¬
ing to the Earth and perished himself, blasted by
thunder — is indeed considered as fabulous, yet is
in reality true. For it expresses the mutation of the
bodies revolving in the heavens about the Earth;
and indicates that, through long periods of time, a
destruction of terrestrial natures ensues from the
devastations of fire. . . . For these causes the most
ancient traditions are preserved in our country.
. . . But whatever has been transacted either by us,
or by you, or in any other place, beautiful or great,
or containing anything uncommon, of which we have
heard the report, everything of this kind is to he
found described in our temples and preserved to the
present day. While, on the contrary, you and other
nations commit only recent transactions to writing,
 IMMORTALITY 33

and to other inventions which society has employed

for transmitting information to posterity; and so
again, at stated periods of time, a certain celestial
defluxion rushes on them like a disease; from
whence those among you who survive are both desti¬
tute of literary acquisitions and the inspiration of
the Muses. Hence it happens that you become juve¬
nile again, and ignorant of the events which hap¬
pened in ancient times, as well among us as in the
regions which you inhabit.
The transactions, therefore, 0 Solon, which you
relate from your antiquities, differ very little from
puerile fables. For, in the first place, you only
mention one deluge of the earth, when at the same
time many have happened. . . .
But the description of the transactions of this our
city [Sais] during the space of eight thousand years
is preserved in our sacred writings. . . .”
 CHAPTER V

World History and History of the Jews

“This is lie (Moses) that was in the Church in the
Wilderness with the angel who spake to him in the
Mount Sin a, and with our fathers, who received
living oracles (Aoyta £u>vtcl) to give us.” (Act vii. 38)
“For when for the time ye ought to be teachers,
ye have need that one teach you again which be the
first principles (ra o-rot^cla tjJs <1PXV*) °f the oracles of
God.” (Ilebr. v. 12)
“Alfred de Vigny wrote that Legend is often more
true than History, because Legend tells the story,
not of the acts often incomplete or abortive of great
men and Nations, but the story of their very
genius.” (Eliphas Levi “La Science des Esprits.”)
26. Now let us turn to a much neglected author, but one
who must never be overlooked in such matters,—St.
Yves d’Alveydre, who, in 1884, published a splendid
volume of 900 pages, entitled:

“La Mission des Juifs.”

It is one of the most remarkable books ever written,
and pregnant with suggestions for the elucidation of
so much that is obscure in the past. That is why I let
this notice follow closely on the mention of Hesiod,
who had gathered up the myths of his time as they
then stood, adulterated and confused. But St. Yves’
book is a model of clarity, although but little known,
even in France.

34
 IMMORTALITY 35

The overlying lesson sought to be conveyed by the

author is the necessity of Jews and Christians getting
together and working for the regeneration of the
World by the Jews accepting the fact of the messiah-
ship of Jesus and the continuity of his work and his
teaching with that of Moses. In fact, when the ac¬
complished author comes to the chapter which should
be devoted to the history and teaching of Jesus Christ,
he tells us that he has destroyed his manuscript, and
he leaves this chapter practically blank, saying that it
must be the duty of a Jew to write it out ultimately!
But the underlying lessons are so interesting that I
would like to give a brief resume of what the learned
author is trying to bring to our attention.
The theosopliists believe in an ancient “Lemurian”
Civilisation, submerged long ages ago in the Pacific.
Then in a subsequent civilisation of 1 * Atlantis/ ’ which
perished long since by cataclysm in the Atlantic, as
recorded at length by Plato [reproduced by Donnelly
in his “Atlantis” (N. Y. Harper)].
Starting from this point, St. Yves gives us his views
of the subsequent civilisations, and of the distribution
of the nations down to our own day, but we must not
anticipate.
Difficult as it is to condense, into a few pages, the
900 royal octavo pages of the author, I must make the
attempt.
He says that since the Churches have abandoned the
attempt to reconcile science and the Genesis of Moses,
it must be for the Laity to have the courage to face
the question, and, by virtue of greater knowledge, to
36 IMMORTALITY

unseal afresh the esoteric meaning underlying the

record of the fifty chapters of the first Sepher of Moses.
He says that it is the gravest problem of our times,
because from the bottom of this Duarchv of the Human
intelligence, all anarchies result.
And he adds: “Oh, if only the sophists and the politi¬
cians had studied and had respected the Social State
as seriously as the Benedictines have studied the dust
which we trample, the air which we breathe, the
drop of water and its teeming world of infusoria, the
seed and the microbe, all would have been well.
“Then indeed Moses and Jesus would appear in their
true light, and their Promise, realized, would illumin¬
ate by its rays all the body-spiritual of Humanity, de¬
livered from false politics, and reconstituted in its
three social powers, in its relative Unity. ”
Then he says that the Judeo-Christian tradition,
properly interrogated in its scientific and esoteric as¬
pect, offers a firm foundation and an adequate reply to
all questions relating to Science, Religion, History and
the Social State, claiming that the inspiration obtained
by Moses in the temples of Egypt and Ethiopia and of
which his book of Principles, written in Hermetic
Egyptian, in ideographic hierograms (falsely taken for
a physical genesis), is the intellectual pyramid, of
which the veritable hierophant is Jesus Christ.
In his early pages, St. Yves commences with this
fulmination:

“Nominally, Christians, we tossed aside as crea¬

tions of the Devil or as worthless — it does not mat¬
ter which — the religions, traditions, and sciences
 IMMORTALITY 37

of other human groups, at the same time giving free

rein to an arbitrary and brutal policy ourselves.
We assassinated what remained of the Red Race
(which had escaped from the last Deluge), enslaved
the Black Race, oppressed those of mixed blood
whom we falsely call Semitic, and treated Israel
and Islam as instruments of Hell, and the India of
Brahma and of Buddha as a sorceress fit only for the
stake, after having spoliated and elbowed her about,
either in a diplomatic or military way, and also
Persia and all of central Asia, their religions, their
laws, their morals, and that with the disdain and
the sectarianism, and the fierce greediness of an im¬
morality which is only too well known.
As the sudden inheritors of a civilisation of yes¬
terday, we have gone so far as to do violence to
venerable and somnolent China, from the most
despicable motives.
Oh, when one evokes the Spirit of History, when it
cries aloud through the thunderstorms of accom¬
plished facts that we have committed every crime,
and been guilty of every misdemeanour, as crucifiers
of the whole earth, instead of as adorers of the
Crucified One, one draws back in horror at the sight
of people animated by our own spirit, armed with
our own weapons, numbering more than two hun¬
dred million Mussulmans, four hundred million
Buddhists, more than a hundred million Brahma-
nists, more than five hundred million Chinamen and
Tartars, without counting the smaller groups.
Let us realize this fully and apply the remedy in
good time; for all this human deluge, this ocean of
souls, — which the Universal Soul looks out upon
and lends his ear to just as much as to us, — all these
worlds of living spirits have deep down in their con¬
sciousness, for the Christian and for Christianity,
for the whole political scheme of our history and of
our civilisation, hatred and execration, which has,
38 IMMORTALITY

alas, a very different foundation than, in olden

times, the polytheistic peoples entertained vis-a-vis
of the Jew and corporate Israel!
The burden of (the consequences of) European
history oppresses the head and the heart of all the
rest of humanity on this planet, and its soul cries
out thereagainst to the uttermost depths of Heaven;
but here below, its head is uplifting, and its heart
beating with renewed vigour; while our miserable
National jealousies galvanise into action and con¬
tribute to arm these formidable members, in whose
hands — if we do not repent — God will throw from
on High the brazen trumpets and the claymores of
steel of the last Judgement.
It is in order to call attention to these scourges,
to this Destiny, to this Repercussion of our past acts,
it is to forestall them if possible — distant a hundred
years hence at the most0 — that I have been con¬
sidering and preparing for twenty years past the
books which I am publishing, and which recommend
action of a very different nature, and which I confide
to God, and which the Future will abundantly
justify.
May this Future represent Synarchy and not the
inter-governmental Anarchy, which has ruled over
us for centuries past!

Throughout all its Churches, Europe chants its

Abraham, Isaac and Jacob; she lifts her voice at
Vespers in praise of the exodus from Egypt; she
venerates Moses, without understanding him in the
least; she teaches from his writings, or at any rate
from their translations to young and old alike, and
that to the exclusion of every other sacred Book,
whether the Chinese Book of “Kings/9 the “Aves-
tas” of the Persians, the Vedas of the Aryans, the
Puranas of the Hindus, etc., etc.
0 Written about 1880.
 IMMORTALITY 39

In the second, or New, Testament, Europe received

by Jesus Christ — and venerates it, with greater
justice than she believes herself — the purest moral
teaching of Israel and a portion of their intellectual
make-up, and also the most luminous oral law, al¬
though veiled in parable.
Further than this, she has a religious Promise,
coming to her also from Israel, and which is funda¬
mentally the same as Israel’s; and finally she carries
out for Israel an universal propaganda, by dis¬
tributing in every latitude mountains of Bibles,
reaching to the very confines of the Globe, and to
every corner where Anglo-Saxon commerce has
established itself.
It is of small importance, for the moment, that
Christian sacerdotalism, — divided against itself, —
has not lifted the veil placed by Moses with design
upon his Cosmogony, and by Jesus as regards his
Promise concerning the coming of the Kingdom of
God.
What does matter here, is that in the Social State
of Europe, in this universal Church of the laity, —
not yet constituted — but in advance as regards
morality and intellectual strength over its political
and sacerdotal directives, Israel, covered by Jesus
Christ, its Sovereign Pontiff and our own, protected
by the breath of that Social Soul which is abroad in
what is called Public Opinion, is yet more at home
thus than we are in Europe itself, and that by the
most sacred of rights.
It is therefore important for it, in the very first
place, that Christianity should come into its own
socially, from top to bottom, by the definite distinc¬
tion of its Authority and Power, by the reconstitu¬
tion of the three great Social Orders instituted by
Moses, that is to say, by the Synarchy, for fear that
the Churches and the States (which are not at one
amongst themselves) should come to utter grief by
42 IMMORTALITY

4,320,000,000 years. As 36,000 X 12 = 432,000, it is

readily seen that all these figures coincide in a measure
and are derived from some one source, based on celes¬
tial calculations.
Thus Sanchoniaton’s measures are 1 sara = 3600
years and 10 sari = 36,000, which form the basis for his
adjudication of the long reigns of the Egyptian pre-
dynastic Demigods. And his total of the antediluvian
reigns of his ten patriarchs = 120 sari or 432,000 years,
is clearly a revolutionary figure.
It seems unnecessary to state that Moses was, of
course, familiar with the Temple lore of the Earth’s
history, of the various deluges recorded in the Egyp¬
tian records, and if he presented his cosmogony in
Genesis as he did, it was for two sets of readers, the
uninitiated and the initiated.
As regards the written records of the Temples, it is
sufficient to recall the brutal and absurd destruction of
books in the Public Libraries of the ancient World
to account for the disappearance of the literature of
the Temples.
This destruction, says St. Yves, extended to Ireland,
where 10,000 runic manuscripts, containing the annals
of the Celtic race, were swept away at one fell swoop.
Of Orpheus’ very numerous works, — the Orpheus
who was probably a fellow student with Moses in the
Egyptian temples,— hardly one remains today.
Then why should we doubt the word and the testi¬
mony of Plato, or Herodotus, or Diodorus, or Manetho,
who affirm from ancient books, long since perished, that
complete civilisations existed thousands of years before
the exoteric dates of World-commencement, in Genesis?
 IMMORTALITY 39

In the second, or New, Testament, Europe received

by Jesus Christ — and venerates it, with greater
justice than she believes herself — the purest moral
teaching of Israel and a portion of their intellectual
make-up, and also the most luminous oral law, al¬
though veiled in parable.
Further than this, she has a religious Promise,
coming to her also from Israel, and which is funda¬
mentally the same as Israel’s; and finally she carries
out for Israel an universal propaganda, by dis¬
tributing in every latitude mountains of Bibles,
reaching to the very confines of the Globe, and to
every corner where Anglo-Saxon commerce lias
established itself.
It is of small importance, for the moment, that
Christian sacerdotalism, — divided against itself, —
has not lifted the veil placed by Moses with design
upon his Cosmogony, and by Jesus as regards his
Promise concerning the coming of the Kingdom of
God.
What does matter here, is that in the Social State
of Europe, in this universal Church of the laity, —
not 3Tet constituted — but in advance as regards
morality and intellectual strength over its political
and sacerdotal directives, Israel, covered by Jesus
Christ, its Sovereign Pontiff and our own, protected
by the breath of that Social Soul which is abroad in
what is called Public Opinion, is yet more at home
thus than we are in Europe itself, and that by the
most sacred of rights.
It is therefore important for it, in the very first
place, that Christianity should come into its own
socially, from top to bottom, by the definite distinc¬
tion of its Authority and Power, by the reconstitu¬
tion of the three great Social Orders instituted by
Moses, that is to say, by the Synarchy, for fear that
the Churches and the States (which are not at one
amongst themselves) should come to utter grief by
40 IMMORTALITY

means of military whirlwinds and revolutions, which

would fall not only on Christian heads, but also on
the head of Israel.
Finally, it is proper and necessary that Israel
should resume her great mission, that she should
prepare for her own triumph, and that she should
help Christianity as a whole to execute, first in
Europe, and then throughout the length and breadth
of the World, the Testament of Moses, and that of
Jesus Christ— (major and minor Testaments of the
same organic import ) —in all of their tremendously
weighty social comprehensiveness, since they are
divine legacies of the most ancient of Traditions, of
the most august Wisdom, and of the most divine
Science of our ancient Humanity.
That is the reason why I, a Christian layman,
write this book for the Jews, with the object in my
mind of a fresh and entirely scientific alliance in
Jesus Christ and in Moses/ ’
42 IMMORTALITY

4,320,000,000 years. As 36,000 X 12 = 432,000, it is

readily seen that all these figures coincide in a measure
and are derived from some one source, based on celes¬
tial calculations.
Thus Sanchoniaton's measures are 1 sara = 3600
years and 10 sari = 36,000, which form the basis for his
adjudication of the long reigns of the Egyptian pre-
dynastic Demigods. And his total of the antediluvian
reigns of his ten patriarchs = 120 sari or 432,000 years,
is clearly a revolutionary figure.
It seems unnecessary to state that Moses was, of
course, familiar with the Temple lore of the Earth's
history, of the various deluges recorded in the Egyp¬
tian records, and if he presented his cosmogony in
Genesis as he did, it was for two sets of readers, the
uninitiated and the initiated.
As regards the written records of the Temples, it is
sufficient to recall the brutal and absurd destruction of
books in the Public Libraries of the ancient World
to account for the disappearance of the literature of
the Temples.
This destruction, says St. Yves, extended to Ireland,
where 10,000 runic manuscripts, containing the annals
of the Celtic race, were swept away at one fell swoop.
Of Orpheus' very numerous works, — the Orpheus
who was probably a fellow student with Moses in the
Egyptian temples,— hardly one remains today.
Then why should we doubt the word and the testi¬
mony of Plato, or Herodotus, or Diodorus, or Manetho,
who affirm from ancient books, long since perished, that
complete civilisations existed thousands of years before
the exoteric dates of World-commencement in Genesis?
 CHAPTER VI

Genesis and History

27. The main part of the book opens with a frank acknowl¬
edgment that the surface indications of Genesis —
judging from the translations of the Vulgate, Septu-
agint, Samaritan Version and Targums—are hopelessly
at variance with science, and admits that Astronomy,
Geology, Archaeology, Philology, and Anthropology
have all given their voice in favor of the age of man
on the Cosmos as being nearer ten times or more the
6,000 years assigned to the age of the World by the
interpreters of Moses, than a mere matter of 6,000
solar years.
After a lucid exposition of the relation of the Earth
to the Universe, and of primary life here below, and
of the great age of the Earth, he concludes thus:
“This real age of the Earth was perfectly well
known to the body of scientific investigators long
before Moses, from Etruria and Egypt to the con¬
fines of the Indies and of ancient continents, which
have since in part disappeared. The Etruscan
sacerdocy measured the great Cosmic and Terrestrial
Revolutions by six immense periods, according to in¬
formation supplied from Egyptian sources.”
The different calculations among the Indians, Chin¬
ese, Egyptians and others, covering various ‘periods’
are embraced by the figures 36,000, 432,000, 4,320,000,

41
 IMMORTALITY 43

And what of Indian tradition?

We can no longer surely attribute to man’s sojourn
on the Earth a period of but 6,000 years, when in the
sacred books of the Indies, it is found that the seventh
Manou, the seventh interdiluvian cycle (to the last
millennium of which we are approaching) takes us back
to 40 centuries before this date.
And twenty centuries before the said 6,000 years, the
last black sovereign of the Indies, Dacaratha, was the
fifty-fifth monarch since Ikshaukou, first red coloniser
of the Indies.
And 8,500 years before our own present date, we see
a full civilisation installed among the surroundings of
enormous settlements and towns, — Ayodhia, a metrop¬
olis of the solar dynasty of 60 kilometers in diameter,
and Pratishtana, seat of the lunar dynasty.
The supreme God of this cycle, Iswara, is the same
designation which Moses employs fifty centuries later
to cover the cyclical symbol of his own age in Iswara-El,
contracted Israel, Intelligence or Royal Spirit of God,
in duality: Zs-ra-el.10
Up till now, our civilisation, far from being in sym¬
pathy with the age-old civilisation of our elder sister
India, and without understanding her reverence for
the ancient cycles of humanity or for the ancient reign
of God on earth, mocks her with our patronising airs,
and our suggestion of a date for the commencement of
civilisation, which in her eyes is risible, as indeed, says
St. Yves, “it would be to Jesus, who would have
destroyed such a suggestion with a smile, or to Moses,
10 What a world of meaning is included in that word. “Is” the principle
feminine (as in Isis, etc.), “Ra” the masculine principle, and all summed
up in the third syllable “El.”
44 IMMORTALITY

who would have frowned at the mention of such fig¬

ures, or to the Abramites, who would have shrugged
their shoulders at it.”
India herself smiles today at our Western experi¬
mental sciences which are so absolutely divorced from
morality, virtue, and humanity. They will never ap¬
peal to the East until they are once more linked up with
the order of the supraphysical, and terrestrial matters
and super-terrestrial matters treated as one, just as
during the old reign of Theocracy on Earth, of which
St. Yves speaks so feelingly and so regretfully.
But Indian philosophy of today does not worry
about it. It has this however to say: “The recurring
ages must continue on their circular courses. The
periods of light and of darkness succeed each other in the
intellectual and in the moral orders, as well as in the
physical order. And we, who occupy a position on
the edges of the powerful currents and tides of the
moment, can neither modify nor direct them, except
in some very minor details. We have to do with an
Universal Law, of which we are the creatures, and
must be content to play a humble part on the stage.
There was however a time when India, Persia, and
Egypt were in the van of progress, but that was when
from her Temple Schools the initiated governed the
then world with wise counsels, coming direct from
Heaven, whereas the tendency is now, even in India,
for public instruction to make of her students material¬
ists, and to uproot all spirituality. If, however, the
World could come to comprehend and believe what our
ancestors really sought to convey by their written and
oral tuition, modern instruction would become a bene-
 IMMORTALITY 45

diction, while today it is often a malediction. But

today Indians, whether learned or not, consider the
British as too full of prejudice in their Christianity on
the one hand, and by their modern sciences on the
oilier, to take the trouble to try and come to any mutual
understanding. In fact, they detest each other, and are
in a situation of mutual antipathy. If only this attitude
could be modified, our Princes and rich men would not
fail to rise to the occasion and found Universities.
Ancient Manuscripts, now inaccessible, would again
be brought to light, and in them the Keys of many
things would be found, keys of mysteries hidden for
many centuries. If the West would really face reali¬
ties, this might take place; for man will never find
happiness in negation. And agnosticism is but a
temporary stage. The age will be pushed into Extreme
Atheism or Clericalism, if men’s intellects are not soon
brought back to the simple and consoling wisdom of
the East. Our age is marching forward to a saturnalia
of phenomena. Religion alone — the purest religion,
rebinding man to God — can alone steady it and save
it from the consequences of short-sighted materialistic
folly. Superstition on the one hand and scepticism on
the other must be stamped out, and from out of the
long forgotten and long hidden mysteries of our past
lore, the proof must be obtained of what man’s destiny
really is, and that all strange phenomena are but mani¬
festations of natural inter-cosmic law, the study of
which is the key to our future happiness on earth,
pending our reunion with the departed souls and mes¬
sengers (angels), who would teach us much if we would
only be receptive and humble. ”
46 IMMORTALITY

St. Yves now plunges into his main theme. He says

there were four sciences taught of old, three of which,
the earthly “nature’9 sciences were resumed in the
hierogram eve—life; and the fourth, represented in
the Mosaic tradition by the first letter of the name of
the Almighty, spelling i-eve, corresponded to quite an¬
other hierarchy of knowledge, marked by the number
Ten. This last decade belonging indifferently to Dorian
initiations of India, Egypt, Chaldea, Persia, Palestine,
Greece, Etruria, etc. And that it was by this Dorian
golden thread that was transmitted the intellectual cur¬
rent of esoteric science and exoteric testimony, tending
to the integral reconstitution of the Ancient Cycle of the
Lamb and the Ram, of the former universal Alliance,
of the former public international reign of Peace, in
fact of the Kingdom of God, which had once been a
reality here on this Earth as in the Universe at large.
Thus is explained, says he, the true mission of the
Abramites, dorian priests of Chaldea; of Moses, dorian
priest of Egyptian Isis and of Osiris, and lastly, of
Jesus, who reserving esoterism for future generations,
gave to the tradition of the Lamb an irresistible psy-
churgic impulse, towards its social and universal ful¬
filment.
Abandoning for the moment all esoterism, he states
the main position thus: “Of two tilings one. Either
Moses was instructed in the Sciences of Egypt, or he
was ignorant of them.”
And he answers thus: “Philo, Clement of Alexandria,
and the Acts of the Apostles tell us that Moses was
profoundly versed in these mysteries. Strabo learned
from the then priests of Egypt that Moses belonged
 IMMORTALITY 47

to their order. Manetho, himself an Egyptian priest,

tells us that Moses was priest of Osiris or of Ammon -
Ra, Gods of the tradition of the Ram. Therefore Moses
could not have said what his translators have made
him say. Therefore the scientific and chronological
errors of Genesis are due to translators and theologians,
and not, thank God, to Moses!77
The Hebrews had been in Egypt for 400 years. There¬
fore, it is clear that they spoke Egyptian and that
Moses wrote out his book in that language, or rather
in the ideographic language of the priesthood. Now
this language of the priesthood was reduced to writing
in a variety of ways, corresponding to the degree of
mystery involved, so that as a whole it could only be
understood by the initiated, and only in part by the
uninitiated. [There are traces left of this very deep
cryptic language, if we dig for them in Mosaic writings.
As an example, take the Hebrew words for ‘Desire7
and ‘Darkness7 which are practically identical, the only
difference being in the final consonants, in the one case
k, in the other q ( and pjyn ) ; just enough to
conceal the matter from the layman. In the Mahab-
harata, volume nine,—which is a compendium of all
Hindu philosophy and theosophy, — the Brahmana7s
idea of killing ‘Desire7 is given a very prominent place
throughout.
I quote from the Maliabharata (vol. 9 of Chandra
Ray, p. 52) :
“It is by the aid of Truth that the whole Universe is
upheld. Untruth is only another form of Darkness.
Tt is darkness that leads downwards. Those who are
afflicted by Darkness and covered by it fail to behold
48 IMMORTALITY

the lighted regions of Heaven. . . . That which is

Truth is Righteousness; that which is Righteousness
is Light; and that which is Light is Happiness. Sim¬
ilarly, that which is Untruth is Unrighteousness; that
which is Unrighteousness is Darkness, and that which
is Darkness is sorrow or Misery/’
So, when we turn to what is said about Desire, we
see the force of the appeal to the difference between
Light and Darkness. On page 18, of the same volume,
we read:
“Whatever the object, 0 Desire, upon which thou
settest thy heart, thou forcest me to pursue it. Thou
art without judgement. Thou art a fool. Thou art
difficult of being contented. Thou cans’t not be grati¬
fied. Thou burnest like fire. Thou wishest to plunge
me into sorrow.”
Now, this being plunged into Sorrow is nothing but
being plunged into Darkness, or ‘Tamas,’ the third and
worst of the “Three attributes” of Sattwan (Sooth¬
fastness), Rajas (Passion) and Tanias (Darkness), as
we are told on page 48:
“Those Brahmanas again that become fond of Un¬
truth and injuring other creatures, possessed of cupid¬
ity, fallen away from purity of behaviour and thus
wedded io the attribute of Darkness, become Cudras.”
But it runs through the whole 900 pages.
Now, not Killing Desire, but giving way to it is the
equivalent of ‘Darkness,’ of absence from God. This
is no fanciful matter, but a deeply ingrained truth in
all Indian and Egyptian philosophy. And this word
‘Darkness’—hosliek—is the very word used for orig¬
inal Darkness—“ ‘Darkness’ was upon the face of the
 IMMORTALITY 49

‘Deep’ ”— in Gen. i. 2, 4, 5: “God divided the Light

from the ‘ Darkness V ’ “The * Darkness’ he called
Night.”
I find that that great writer, the late lamented Judge
Troward, agrees almost entirely with St. Yves’ presen¬
tation of this subject, so much so as to say (on page 86
of his 4Bible Mystery and Bible Meaning’) : “We shall
never understand Jesus until we understand Moses,
and we shall never understand Moses until we under¬
stand Jesus,” and on p. 336 of his 'The Law and the
Word,’ he refers to this very word “TIosech” for
darkness, as opposed to “rouali” the life-giving breath
that moved on the waters and routed the darkness.]
Thus, says St. Yves (following in the steps of his
teacher and forerunner Fabre d’Olivet), the very first
word of Genesis: “ Beroeshith” signifies “Principle” to
the Sage,—“Origin” or “Beginning”11 merely for the
ignorant.
The root of this word is Roesh, signifying head, chief,
prince, principle. The root is found in Rex, Right,
Recht, etc. (The same word translated “Headstone”
in that wonderful passage in Zechariah iv. 6-7.)
The ancients rendered this idea by a point in the
middle of a circle. Now the matter concerns the speci¬
fic PRINCIPLE of the entire Universe.
If, instead of “Principle,” you read “Beginning,”
the fifty chapters, of which this word is the starting-
point, will take on an aspect purely natural, material,
anthropomorphic, and fabulous, instead of a rigorously

II A different word for “Beginning” (tehilnh JT?nn ) is used elsewhere

twenty-two times, ns at Gen. xiii.3, xli. 21, Ruth i.22, 2 Sam. xxi.9, Ezra
iv.6, Eccl. x.13, Dan. viii.l, ix.21, IIos. i.2.
50 IMMORTALITY

scientific and intellectual aspect, making of the Mosaic

Cosmogony a formidable book of science.
He proceeds to deal with the word for serpent—
Nahash— comparing this to 4Attraction’—and we all
know how important is the Law of attraction — of which
the hierogram was a serpent drawn in a certain man¬
ner.
The following word Haroum or Oarum,—which can
mean both subtle or crafty, and also “naked” (as used
in ch. ii. 25 of Adam and Eve)—he explains as identi¬
cal with the famous Iiariman of the first Zoroaster,
and expresses the course of Nature, caused by the
* Principle \
[Note the extraordinary agreement of Indian Lore
with the Serpent-story of Genesis, as given us in the
Mahabharata, section CLXXIX, down to the very name
of the Serpent — NAIIUSIIA—, most desirous of get¬
ting rid of a ‘curse’ which still attached to him. He
describes himself as an angel fallen from grace; the
actual expression used is “I fell to the earth” He
says he was a King celebrated under the name of
Nahum, that he had acquired dominion over three
worlds, and “when I had obtained such dominion,
haughtiness possessed me”. After a long conversation,
the snake is asked how he could fall from grace. He
replied: “Prosperity intoxicates even the wise and
valiant. So I too, overpowered by the infatuation of
prosperity, have fallen from my high estate, and, hav¬
ing recovered my self-consciouness, am enlightening
thee”. He continues and speaks of “being hurled from
heaven,” but, again and again, refers to "a “curse”
 IMMORTALITY 51

which is following and sticking to him, and from which

he seeks to be delivered.]
Moses has been accused of not mentioning the Soul,
or the Ethereal Essence of Human Beings. But Moses
gives a name to this Essence and calls it Nephesh, con¬
traction of three roots. This hierogram (Gen. i. 20,
translated “the moving creature that hath life”) does
not express the abstract soul of the theologians, but the
living Soul, the psychurgic and physiological Soul,
triple and uniform, in the image of the Universe itself,
such as Plato and Pythagoras viewed it, knew it, ob¬
served it, and experimented with it in the same sanctu¬
aries as Moses.
This word has three meanings when read phoneti¬
cally, one proper or positive, the second comparative or
figurative, and the third superlative or purely scienti¬
fic. If it be asked why Moses wrote thus, the answer
is that the whole body of scientific people of the world
did not write otherwise on these scientific and philo¬
sophical subjects.
He then passes to the word Adam, or Ha-Adam, the
Adamite, the Universal, the Infinite. It is therefore of
man universal of which there is question, or of the
Universe, considered itself as an animated Being.
It has also been said that the word Nature, or the
idea attaching to it, does not appear in our Cosmogony.
But it is an error, for Shadeh occurs, meaning, in the
masculine, fecundating Principle of which Nature is
the living receptive Faculty. It is true that the Septu-
agint and the Vulgate and the English read a field
instead of Nature.
52 IMMORTALITY

Thus have the translators transformed into so many

men the Principles indicated, of which Adam is the
Principle container.
Thus (he says) they have transformed into Rivers,
all the Fluids mentioned esoterically.12
And I would add this: that we can observe that from
the majority of the Hebrews themselves these matters
were hidden and occulted, for St. Paul (2 Cor. iii. 13-
17), writing very much later, says that ‘until this day
the same veil remaineth over the interpretation of the
old Testament.’
Here is the passage in full:
“And not as Moses placed a veil over his face in
order to prevent the Sons of Israel from gazing at the
last remnant of what was passing away, but their men¬
tal perception was blinded, for until this very day the
same veil remaineth hanging over the interpretation of
the Old Testament, not (yet) uplifted—(which in
Christ is done away)—but even today when Moses
is supposedly interpreted (dvaytvoWKcrat), a veil lays
over their heart. Nevertheless, when it (the Nation)
shall turn about to the Lord, the veil shall be stripped
away. For the Lord is the spirit, and where the spirit
of the Lord (is), there (is) freedom.”
But Jesus said (Mat. x. 24-26) : “Do not fear then,
for nothing has been so perfectly concealed (or ‘oc¬
culted’) but that it shall not be revealed, and the hid¬
den thing that it shall not be known.”

12 In this connection notice:

Isai. xlviii J8, “then had thy peace been as a river.”
Isai. lxvi.12, “I will extend peace to her like a river.” Same
•Ter. xxxi.12, “And shall flow together to the goodness.” word
Job iii.4. “Neither let the light shine upon it.” Nahar
Dan. vii.10, “A fiery stream issued and came forth (from God).”
 IMMORTALITY 53

[The very word in “ Yom Kippur” (the Jew’s ‘Day of

Atonement,’ still so carefully observed) is found in a
most unexpected and significant place. Occurring, as it
does, considerably over a hundred times and translated
everywhere else (except in the Song of Songs) as

‘atonement’ (well over seventy times), or ‘ransom,’

‘reconciliation,’ ‘pardon,’ ‘pacification,’ ‘merciful¬
ness,’ ‘forgiveness,’ ‘purging or cleansing,’ ‘appease¬
ment,’ ‘expiation,’ ‘annulling,’ and ‘satisfaction,’
we suddenly find it rendered :

“pitch” in Gen. vi. 14,

where we read:

“Make thee an Ark of gopher wood. Rooms

(margin; nests, and correctly so, for ‘Kehn’ is so
rendered everywhere else in the twelve other pas¬
sages where the word occurs) slialt thou make in the
Ark, and slialt pitch it within and without with
pitch”

Now there must be a reason for this; and it offers

proof, in my opinion, of the double language in which
Moses wrote; because here, if we take the ark to be sym¬
bolic of all God-given deliverances—moral or material—
we find the word thus employed here of extraordinary
significance.
This ‘pitch’ then was the preserving fluid, correspond¬
ing to the ‘ransoming’ character of the word, as used
elsewhere.]
St. Yves believes that the multiplicity of religions
dates from about 3300 B. C.,13 previous to which time
there was a long era of uniform and pure religion and
13 About a century after the death of Fo-Hi.
54 IMMORTALITY

good government with an universal social state, bound

together by a series of hierarchic institutions, and this
religiorr was involved in the four sciences—physical,
humane, cosmogonic, and theogonic, forming the
ancient Arian Synarcliy, known as the Universal The¬
ocracy of the Lamb, or the Arbitral Empire of the
Ram.
After the great schism occurred, the sacerdotal ele¬
ment in the various temples of the then known world
endeavoured to maintain the pure tradition, and part
of it was saved through the instrumentality of the
Abramites of Chaldea, in Egypt later by Moses, who
entrusted the secret to his people by oral instruction
and in his written word couched in language having a
double significance. Thus and thus only were the
Hebrews made the recipients of the 4‘Divine Oracles”
—a favorite word with St. Paul.
Passing from Moses’ hierograms or cryptograms in
Genesis, our author next takes up the order in which
we can trace the history of man on the earth, as ex¬
emplified by what remains of the races; and lie places
the red man first, representing survivorship from the
Deluge in the Pacific, or say the survivors of sub¬
merged “Lemuria.” Next he places the black race,
[confirmed by Yettelini in Cornillier’s book “The Sur¬
vival of the Soul” (Dutton), p. 234] which, he
claims, had for centuries in the dim past subjugated
and enslaved the white race. To find a point in
History where the white race was collectively able
to cope with the black race and finally overcome
them, he takes us into a region and period unknown
 IMMORTALITY 55

to most of our historians’‘ and suggests that in the

Indies under a monarch named RAM (see Job xxxii, 2)
—the originator and founder of the wonderful inter¬
national regime of the Ram or the Lamb, lasting for
some 3,000 years—the blacks were overcome and taken
in to the reign of peace which ensued. The seat of
Government is placed in the great cities already named
of A-yod-hy-a, and Prat-ishtan-a. Here originated the
system of Government by Synarchy of three chambers,
the first representing the communal assembly of the
villages or clan, the second formed from delegates from
the first, and the third, the priestly order, depositary
of all the sciences, formed by tlie strictest selection and
examination from members of the other two.
Tliis name of Ram is to be traced forward in many
directions: It is found in Persia, in Iran, and Rambakes
a Mede. It is to be certainly found embedded in
“Brahma.” In lower Egypt the great temple of 71am-
mon equates ‘law of the ram’ and there indeed we find
the guardian of science and of the Ram’s laws. We
trace it in Rliamnus, Temple of Nemesis. The early
coins of Delphis portray the Ram. The very word
Py-ram-id contains it. In ancient Egyptian we observe
Rammamah of the thunder. We find it again in
Pharaoh’s name Ramses in Egypt, and again in Abram,
and at Tyre in Hiram. In Palestine many towns were
called Rama, in one of which Samuel was born and
died. We recognize it in the great Indian poem Ram-
ayan, and Arrian gives us the name of a town in India
as Rambakia. In the Caucasus and in Georgia are to
be found stone symbols of the Ram. Note also the
* See, however, Schure’s “The Great Initiates” (quoting Ainyot).
5G IMMORTALITY

Amramites (Numb. iii. 27), and Beth-aram (Josh,

xiii. 27). Amram was the father of Moses.
Strabo calls the Arabian people Ramanitai and the
nomadic people of Syria Rambaioi, and to this day the
greatest feast of the Arabs is named Ramadan.
We trace it in Amram the father of Moses (Ex. vi,
20) and in one of the ancestors of David (see Ruth iv.
19, confirmed by 1 Chron. ii. 9-15, 25, 27), and, we will
find its memory perhaps penetrating Europe in the
new name given to the Latin city of Roma, and also in
Ramya or Rome, ancient name of Constantinople (see
Budge's “Queen of Sheba" §72, p. 121) while in the
Lamas of Tibet we can easily recognise a survival witli
the not unusual permutation of l for r.
Modern research has located and uncovered some of
the special cemeteries devoted in ancient times to the
burial of the sacred Rams in Egypt.
Budge, in his ‘Queen of Sheba’ (pp. xi, xii), writes as
follows:

“The idea of the divine origin of Kings in

Ethiopia, the Sudan, and Egypt is very old and it
appears to have been indigenous. . . . Many a King
of Egypt states in his inscriptions that he reigned
‘in the egg,’ i. e. before he was born. . . . Some of
the sovereigns of the XVIIIth dynasty, certainly
those who were nominees of the priests of Amen,
were declared to be the actual children of Amen and
to be of his substance. . . . Rameses the Great was
held to be the son of the god Ptah-Tanen, and in
the inscription on a stele at Abu Simbel this god,
in addressing the King, says:

‘I am thy father. Thy members were be¬

gotten as (are those of) the gods. I took the
 IMMORTALITY 57
form of ike Ram, the Lord of Tet, I companied
with thine august mother.’

A thousand years later a story arose in Egypt to the

effect that Alexander the Great was the son of the
god Amen of Egypt. ... If, they argued, Alexander
is the son of Amen, he is the lawful King of Egypt
and the Egyptians must acknowledge him as their
King. But it was necessary for their purpose that
Amen should acknowledge Alexander as his son. . . .
The god admitted that Alexander was his son, the
priesthood of Amen accepted the declaration of their
god, the Egyptians believed that the holy blood of
Amen flowed in Alexander’s veins, and as a result
he became the King of the South and the North
and Governor of the domain of Ilorus without strik¬
ing a blow.”

Further, note that RAM is a Hebrew word, translated

in our Bible as ‘Unicorn’. It occurs as far back as in
that wonderful old book of Job, which has been said to
be the ‘oldest choral melody as of the heart of mankind,
so soft and great,—as the summer midnight, as the world
with its stars and seas.’

Against the standard of the Ram were ranged those

of the Bull and of the Dragon and of others, but Ram
avoids battle and emigrates with a vast host of his
followers.
In the Ramayan we find such noble sentiments at¬
tributed to him as the following:

“To conquer is to forgive — Always allow the

wounded enemy to rise — Give to all, receive from
none.”

Such divine memories cannot be doubted, and recall the

purest spirit of Christian chivalry.
58 IMMORTALITY

Later on lie is forced to tight, but allied with the

Turanians and others overcomes Persia, is joined by
the yellow race, and founds a great and far reaching
Kingdom—without a King, retiring himself, and gov¬
erning the provinces through delegates, but locally by
means of synarchies, headed by a pure and beneficent
sacerdotalism.
His territory must have been of vast extent, for, if
we are to credit St. Yves, it embraced all China, India,
and Persia, and extended to Egypt and Salem, where
the famous order of Melchisedee is said to have been
originated by him in the person of a lieutenant Milicli-
Shadai-Ka, [although St. Paul, with the wisdom of the
Hebrews, only knew Melchisedee as “fatherless,
motherless, without genealogy/’ as the transmission of
the office was not hereditary,] and then after the time
of Dacaratha it included Ceylon.
St. Yves now describes the system of education, gov¬
ernment and religion, obtaining in the countries con¬
trolled by Ram and his great system extending from
Thibet to Ceylon and from Persia to Egypt, and com¬
pares it to the situation in France in scathing terms,
observing as to the latter: “Such carelessness indicates
a civilisation without faith nor law worthy of the
name, a governmental policy without any sort of so¬
cial Authority, without science, without intelligence,
and without a heart.”
The next chapter (vii) is occupied with a discussion
of the date of all this, to which the reader is referred—
St. Yves practically replaces the misty period of
Egyptian chronology,15 dealing with the long reigns
1 r* Sot* Synesius on this in od. of Plotinus by Taylor (1817), p. 519 «<?</.
 IMMORTALITY 59

of the demi-gods prior to the first Egyptian dynasty by

this period of “Heaven on Earth77 under Ram and his
successors, and which lasted until the period of “Nim¬
rod,7' when the great schisms began and have continued
to our day.
In this connection St. Yves identifies Moses7 patri¬
archal ages of the fifth chapter of Genesis as coincident
with the period of Ram.
The guaranty of the Theocratic form of Government,
says he, lay in the unceasing realisation of the Divine
Perfection by the continuous development of human
perfectibility, Education, Instruction, Initiation, Selec¬
tion of the best-endowed members of society. Thus,
before the schism, Asia, Africa, and Europe were gov¬
erned by a Theocracy, of which all the religions of
Egypt, of Assyria, of Syria, of Persia, of Greece, of
Etruria, of Gaul, of Sx>ain, of Great-Britain were merely
the dismemberment and dissolution. This Theocracy is
clearly indicated in the sacred annals of the Hindus, of
the Persians, of the Chinese, of the Egyptians, of the
Hebrews, of the Phoenicians, of the Greeks, of the
Etruscans, of the Druids, of the Celtic Bards, and
reaches to the ancient eh aunts of Scandinavia and Ice¬
land. Thanks to this ancient unity of worship through¬
out the various temples of the world, Apollonius of
Tyana (contemporary of Jesus Christ) was able to
wander all over the then-world, and converse and be
given “gifts from the altar77 to help him on his jour¬
ney, from Gaul to the depths of India and the confines
of Ethiopia.
It was after the Indies were conquered that Egypt
became the chief depository and continuing cultivator
60 IMMORTALITY

of the former happy regime, although even there the

priesthood gradually fell away from its original pure
and high ideals.
Says St. Yves in a beautiful passage:

“So much the better if I find in the Talmud, in

the Prasada, in the Bhagavad, or elsewhere the
parables which the Evangelists place upon the divine
lips of the Christ. Esoteric tradition teaches me
what this most precious conformity signifies, and I
become attentive with a still greater measure of
piety; and in the founder of my religion, I revere
and I adore the real presence of the Holy Spirit of
the World and of its pervading Breath athwart the
whole of our previous Humanity/’

And again:

‘1 That is why the works of Krishna, of Zoroaster,

of Fo-IIi, then of the Neo-Ramides or Abramites, of
Moses, of Sakya-Mouni, and lastly of Jesus may
differ as to form, but are absolutely identical as to
background and substance.”

And again:
“Such Authority, constituted solely of intellectual
and moral power, of Wisdom and Love, instructs,
educates, and vivifies; it passes judgement but to
make more perfect, it chastises solely in order to
effect a cure, and it never condemns.”
But we must hurry along, although I am passing by
many beautiful and instructive pages.

28. And we come to Moses.

Moses, who stands at the last gateway of pure temple-
religion looking backward, and then leads his people on¬
ward with the knowledge acquired in the temples of
 IMMORTALITY 61

Egypt and of Ethiopia, passing his novitiate there, and

going forward to carry the old principles of Theocracy
into practise and to preserve for ns an account of the
world's history, written in such clever hierograms that
the world has since chattered and quarrelled over every
word of it!
As in Iswara-Pracriti, as in Osiris-Isis, so Moses in
Jehovah, or i-eve presents to us the hierogram of the
androgynous Dyad, eternally and indissolubly conjoined,
— the Creator, Father-Mother God, the Masculine Spirit
of the Universe and the Feminine Spirit or Soul of the
Universe.
The Schism arose when Irshou, regent in India, in¬
sisted on disassociating the two, and struggled on behalf
of the feminine principle against the Divine and Sym¬
metric whole.
Hence wars and tumults, eventually world-wide, the
inception of which is cabalistically presented to us by
Moses in Gen. x. 9-10 where we read of Nimrod, but
instead of “before" the Lord, it would be better to indi¬
cate the offence by reading “against" the Lord. (For
authority compare Psalm xxi. 12 and the ivavrCov of the
Septuagint.)
Moses stood for the Unity of the conception of God-
Earth, a union of the two; when the rift and the schism
became worldwide, it spelled simply anarchy instead of
synarchy; and anarchy it is today, because the spirit of
the western world of Judeo-Christianity is anarchistic
in the sense of the separation of the two Principles, which
may not be disjoined without disastrous consequences.
St. Yves next points out that the great military cam¬
paigns in and around the huge cities of Nineveh and
62 IMMORTALITY

Babylon, continue the sequestrating march of the world-

politics of Irshou, while synchronously Moses shows
us on the other side of the picture Abram and the
Abramites, representing the Neo-Ramides or a survival
of the old order of Ram. But St. Yves goes further and
deeper into the occulted meaning of Moses’ accounts in
Gen. xi. 26-31 than we can, as regards the esoteric
meaning of Terah and his three sons Abram, Nahor, and
Haran. The reader is referred to pp. 338 seq. of the
book. In Terah he finds a regulating Principle once
more, and in the trinity of sons and of their wives a
crytographic meaning, into which at the moment it is
not necessary to follow him. Gen. xii. 11-20 as re¬
gards Abram and Sarah’s visit to Egypt are also inter¬
preted symbolically, and we need find no difficulty here,
as the literal voyage of Abram to Egypt and back to
Bethel at this juncture has always seemed superfluous,
speaking exoterically, notwithstanding the famine men¬
tioned, which could hardly have been overcome before
his return.
In Gen. xiv. Melchisedec appears upon the scene,
(representing the old order of Ram), to seal, as it were,
with the communion bread and wine, the fact of Abram’s
line being now entrusted with the banner of the Ram
(or the Lamb) in order to carry forward the remains of
religious synarchy as against the world politics of anar¬
chy of various shades; and this order of things continues
near and in Egypt itself down to Moses, through Joseph
who is given for wife, by the then Pharaoh, Asenath
 IMMORTALITY 63

daughter of Potipherah, priest of On, city of the sanc¬

tuary of the Sun, — Heliopolis.10
In this connection it may he interesting to read over
the whole of chapter xiv. of Genesis, for we are dealing
with a most important period in History.
In the first and ninth verses, Amraphel, King of
Shinar, is mentioned, who is to be identified with the
famous Hammurabi of Babylon, whose code of laws was
discovered at the beginning of the present century. A
document discovered at Nippur, by Ililprccht, says that
the dynasty of Ur — whence came Abraham, Gen. xi. 28,
30, xii. 1, xv. 7 — consisted of five kings, and lasted 117
years. Possibly by hierograms in Gen. xiv. Moses may
be conveying this information in connection with the five
kings mentioned in this conflict. If so, the hierograms
are very deep.
10 See. for the story of Asenath, (a well-developed Jewish-Christian docu¬
ment of the early centuries of the Christian era) the “Nouvelles Francoises
en prose du xiv siecle” by Moland and d’Hericault, Paris, Jaunet, 1858,
pp. xv-xvi and 1-12, not since republished, I believe. Ed.
 CHAPTER VII

Moses and the Subsequent Period

So, Moses “was instructed (cVatSevdrj) in every wisdom
of the Egyptians” as we are told in Holy Writ (Acts
vii. 22), and St. Yves suggests that Orpheus was a con¬
temporary of Moses in the temples of Egypt; and, when
Moses led his people Eastwards, Orpheus carried the old
dispensation Westwards, where it became debased, cor¬
rupted, mixed, and finally perished.
Clement of Alexandria tells us that “the Egyptian
priesthood divulged their mysteries only to the initiated,
whose exceptional virtues and wisdom were proved by
examinations and by experimental tests,” and Zosi-
mus, quoted by Olympiodorus, goes further when he
says:
“Any priest who should have commented on the secret
writings of the Ancients would have been excommuni¬
cated. He possessed these sciences, but did not com¬
municate them.”
In order to realize the extent of the written sciences,
without counting any of the hermetic oral words, Mane-
tho records that nearly 37,000 volumes existed dealing
with the sacred sciences, and Orpheus himself is believed
to have been the author of more than 24 works, without
counting the 42 volumes of Hermes containing an ac¬
count of the Principles of the Sacred Synthesis of the

64
 IMMORTALITY 65

‘God-with-us’ regime, of which ten were hieratic and

were carried in state ceremonies before the Ark.
If a veil remains over our intellectual processes to this
day, it is not to be wondered at, and it is in vain that
archaeologists will proceed with their excavations, in
vain that numismatists will con over long-lost coins, in
vain that philologists will analyse afresh runic, cunei¬
form, proteomedean, Chaldean, Accadian, Phoenician,
Etruscan, or Sanskrit texts, the veil will remain just so
long as the synthetic spirit does not return to them,
without which they will he entirely powerless to compre¬
hend the meaning of the monuments of the Ancient
Synthesis.
But this synthesis is bound to us by the ties of the few
remaining faithful—(compare Gen. xviii. 26-33 as to
Sodom) —and although the last century came to a close
with the world still in deepest darkness, the apprehen¬
sions of the present stirring times may quicken the dead
bones sooner than we expect, and the reign of God be
ushered in again. May God grant it! Thy Kingdom
come. Thy will be done on earth as it is in Heaven.
Now Moses was of the priestly line on both sides
(Exodus ii. 1), both his father and mother being of the
house of Levi. And when, in addition, we are told that
he was educated in every wisdom of the Egyptians,
through his long sojourn in the temple, of which his
father-in-law Jethro was a priest, and when we know
what kind of a man Moses was when he issued from this
forty-year apprenticeship, we recognize that lie had
passed through the four great stages of Temple educa¬
tion and trial, summed up by Pythagoras in: Prepara¬
tion, Purification, Perfection, and Epiphany.
66 IMMORTALITY

We have now only to turn to Exodus iii. to see when

the direct revelation of God to Moses began. And we
find in him the messiah, prototype of Jesus, when we
read in Exodus iv. 19 word for word, what was said later
(Matt. ii. 20) : “And the Lord said unto Moses in Midian,
‘Go, return into Egypt, for all the meri are clcacl which
sought thy life’.”
We need delay no longer to follow Moses into the
desert. Here we find him having instituted early the
proper synarchical form of Government, and in Numbers
xi. 16-25 reference is made to a body of seventy chosen
elders, into whom came the spirit of the Lord direct, and
they prophesied and continued prophets, so that un¬
doubtedly they transmitted the oral traditions for a long
time. So, cleaving to the Head, the body politic pros¬
pered.
We would like to follow some of the detail of the sys¬
tem, but must confine ourselves to notice the following:
The Ark was no new invention of Moses. It was a
continuation of the Egyptian form, doubtless inherited
by them countless years beforehand.
The Egyptian Ark is referred to in their “Book of
the Dead.”
Its orientation and that of the table of bread and the
candlestick, as described in Exodus xl. 21-24 is however
interesting, in connection with physical and hyperphysi¬
cal forces:
“And he brought the ark into the tabernacle and set
up the veil of the covering and screened the ark of the
testimony, as the Lord commanded Moses. And he put
the table in the tent of the congregation upon the side of
the tabernacle northward, without the veil. And he set
 IMMORTALITY 67

the bread in order upon it before the Lord, as the Lord

commanded Moses. And he put the candlestick in the
tent of the congregation over against the table on the
side of the tabernacle southward.1 ’
Thanks to Moses’ long experience in the temples of
Egypt, he was able to go through with the discourage¬
ments of the Exodus and to bear the reproofs and re¬
criminations of his people, for he knew whom he had
met, talked with, and put his trust in, and could say
with Jethro (Ex. xviii. 11) : “Now I know that the Lord
is greater than all Gods,” and with Job: “I know that
my Redeemer livetli,” and with Paul: “I know whom I
have believed, and I am persuaded that he is'able to keep
that which 1 have committed unto Him against that
day,” and with David (Psa. xx. 6) : “I know that the
Lord saveth his anointed,” or with the Preacher (Eccl.
iii. 14) : “I know that whatsoever God doeth it shall be
forever, nothing can be put to it, nor anything taken
from it,” and with Jesus: “As the Father knoweth me,
so know I the Father.”
For as Abram was a ‘ friend of God/ so was Moses the
next in line for an exhibition of the closest son-ship.
Compare Numbers xii. 6 and 8:
“If there be a prophet among you, I the Lord will
make myself known unto him in a vision, I will speak
with him in a dream. . . . But with Moses will I speak
mouth to mouth, even manifestly, and not in dark
speeches. ’ *
Universal history, reconstructed as basis for these
solemn scenes in the desert, forms a wondrous comment
on them, and makes the choruses of Sophocles and
Aeschylus pale by comparison.
68 IMMORTALITY

Moses, enfeebled and past 80 years of age at that time,

had to carry practically alone with his God the super¬
human burden of his Mission, of which he alone knew the
purpose and the “appointed end.”
To the children of Israel at the last, this old man
(Deut. xxxiii. 1-2) then 120 years old, is reported thus
in his farewell benediction:
“And this is the blessing, wherewith Moses the man of
God blessed the children of Israel before his death. And
he said:

‘The Lord came from Sinai, and rose from Seir

unto them. He shined forth from Mount Paran,
and He came accompanied by tens of thousands of
holy ones. In his right hand was fire, a law (or, the
law of fire).’ ”
Until we recognize once more that God is the God of
Sky and Sea and Earth and everything—God of
all the Sciences, of all Justice, of all Economy, of all
Society as a whole — and that only in their Union can
lie manifest His Glory, by a general government con¬
forming to His Law — to Universal Law, — we cannot
expect Peace or Justice or Happiness on the Earth, for
we have broken His laws and trodden under foot His
precious promises. Yea, we have “crucified the Son of
God afresh and put Him to an open shame” (Ileb. vi. 6),
and it is we Christians, and not the Jews, who for near
1900 years have done this.
For, arisen from the grave, the Divine Master, since
His death and resurrection, is no longer the Man, about
whom Isaiah sung: “without comeliness, despised and
rejected of men,” but is now All-Glorious; and He only
asks to appear thus to the men of this age if they will
 IMMORTALITY 69

have Him, for He is the Head and we are the living

members. But, sectarian separation, and opposition be¬
tween States and Peoples are still the orders of the day,
and Anti-Christ and Anti-God maintain amongst us this
daily re-crucifixion of the devoted Brother of Humanity,
and prevent His Epiphany.
Why have the strange intercosmic facts of the Exodus
not been reproduced since the death of Moses? Because
the Alliance between this man and Jehovah was a per¬
sonal one, sealed by Moses’ initiations, and devotion, and
loyalty.
29. We have now to differentiate between the real contact
of Moses with supernal things and the magic or Sorcery
growing out of a misapplication of Temple instruction.
St. Yves does not mince matters. He says that it was
after the schism of Irshou that, the infernal and ignorant
prostitution of the magic of the Sanctuaries began,
known by the name of black magic, and which quite
properly merits the execration of the Human race and
the anathemas of Religion.
The real secret sciences of the Temples — where lumi¬
nous instruction was, for a time, and should be only and
always, vouchsafed to those qualified to receive it — was
received by men on their knees, with a pure and open
and studious heart, and with a love for God and Hu¬
manity, carrying with it the purpose on their part of
vicarious sacrifices of their lives, if the need arose.
Now all this is referred to and explained in Deut.
xviii. 9 seq:
“When thou art come into the land which the
Lord thy God givetli thee, thou slialt not learn to do
after the abominations of those nations. There shall
70 IMMORTALITY

not be found with thee any one that maketh his son
or his daughter to pass through the fire, or that
useth divination, or that practiseth augury, or an en¬
chanter, or a sorcerer, or a charmer, or a consulter
with a familiar spirit, or a wizard, or a necromancer.
For whosoever doetli these things is an abomination
unto the Lord, and, because of these abominations
the Lord thy God doth drive them out from before
thee. Thou shal’t be perfect (or, upright, sincere)
with the Lord thy God. For these nations which
thou shaFt possess hearken unto them that practise
augury and unto diviners, but as for thee, the Lord
thy God hath not suffered thee so to do.”

Then follows the remarkable prophecy:

“The Lord thy God will raise up unto thee a

prophet from the midst of thee, of thy brethren,
like unto me (i. e. Moses, see Ch. v), unto him ye shall
hearken. ... I will raise them up a prophet from
among their brethren, like unto thee and I will put
my words in his mouth, and he shall speak unto them
all that I shall command him.”

“Like unto thee.” Who else could this be but Jesus

of Nazareth?
No one fulfilled the requirements between the times
of Moses and Jesus. Hence we have taken the space to
sketch ever so briefly the kind of man Moses was, and the
kind of communion he held with God.
The world may say that all this is familiar to them,
but I take leave to doubt it.
Here it is a question of a prophet similar to MoSes, one
who spoke to the Father face to face, reading without a
veil the precious words enclosed in the sacred Ark. This
is Jesus Christ, and no other.
 IMMORTALITY 71

29a. Within a couple of hundred years of Moses' death,

we read in Judges ii. 10:

‘'And also, all that generation were gathered unto

their fathers, and there arose another generation
after them which knew not the Lord, nor yet the
work which he had wrought for Israel."
Thus the work that Moses did was fading away, the
government which he had set up was gradually to lose
its power and hold.over the people, and once more, in¬
stead of a chosen people being the standard bearers of
the banner of the Lamb, they were to abandon their great
mission as the years swept forward.
When the spirit of worship declined and the spirit of
solidarity became weakened, the end was already in sight.
We all know what happened subsequently, but I take it
that the real reason for the decline and fall of the
Hebrew Nation was the abandonment of real prayer, so
that the link with the Head was diminished from a strong
cable of many strands to a thread of uncertain material
and fibre, for as Jamblichus says (4. xxvi) :

“No operation, however, in sacred concerns, can

succeed without the intervention of prayer. ’’
We see this, some 400 years after Moses, in the matter
of Samuel and his presence on the scene, when towards
the close of his career the question of a King comes up.
What does he do? He runs to the Lord in prayer for
guidance (1 Sam. viii. 10 and 21-22.) and must have
been surprised when the answer came to let the people
have their way. But, at any rate, he had done his duty
and submitted the matter to the Head. Poor Israel!
Here was the recession from the former Synarchy with
72 IMMORTALITY

a vengeance. The Council itself cries for a King “that

we also may be like all the Nations!”
Yet today Israel, without a King, without a govern¬
ment, without a country, lias overrun all the countries,
and if a cataclysm occurred, would be found, probably,
with India and China alone among the survivors of the
present civilisation.
But we are anticipating.
It was not long before the people recognised their
error (1 Sam. xii. 19), but they were so far from
Jehovah in themselves, that they had to say to Samuel:

“Pray unto the Lord thy God that we die not, for
we have added to all our sins this evil, to ask us a
King. ”

So, through it all, they recognised where the source of

the true Theocratic power lay, — in Samuel, or by Sam¬
uel, the humble but faithful instrument and mouthpiece
of the Head.
And thus Samuel represents the ancient type of the
true Priestly functions during the Empire of Ram, and
is a saintly model for all future generations who wish to
return to the Truth. He shows us what the Sacerdotal
office imports when the Religion to which he belongs is
scientific and therefore a reality and a haven of refuge.
Do not forget what was emblazoned on the Iligh-priesLs
breast-plate:
URIM and THUMMIM: Light and Truth17.
17 This also must stand for the Alpha and Omega of all Science, for the
Hebrew words for Urim and Thuinmim begin with the first and last letters
of the Hebrew alphabet: Alpph and Tav. It is “Sattwan” of the Indians
(see Bhagavad XIV.), rendered ‘Soothfastness’ by Arnold, ‘Harmony’ by
Besant, but Light or Truth by W. Q. Judge.
 IMMORTALITY 73

Well, Saul had to go (1 Sam. xvi. 1) and lie is suc¬

ceeded by the humblest of the humble in the land —
David, a stripling, the youngest of seven brethren. But,
putting 1 Sam. xxi. and xxii. together, we see the Priest¬
hood already losing its high and male authority. The
answer of Ahimeleeh is a trimming answer, and lacks
the virility of Samuel’s accents.
And the result of such weakness? The cool murder of
the priesthood, of the great third Council by order of
Saul, and crowned anarchy seen drowning in blood the
remaining pillar of Moses’ God-given synarehy. And
the first Temple, the Social Temple, the Living Temple
of the Most High, made without hands, ceases virtually
its existence.
Thus the * mystery of iniquity’ began its work, and
Solomon in all his glory cannot resuscitate the real
spiritual edifice.
But to show how comparatively slowly, in our eyes,
mundane matters move, we have now reached the period
of Hesiod and Homer, — singing their gods, — which is
generally the starting point of History in our schools.
And this synchronizes with the scission of Israel’s tribes,
where the ten tribes represented ‘open’ Mosaic traditions,
and Judah ‘closed’ Mosaic traditions, but the true The¬
ocracy, even in the case of the former, had given place
to an official sacerdotalism, and to a clericalism, func¬
tioning on a low plane, enmeshed in the political machine.
(1 Kings iii.)
 CHAPTER VIII

Solomon — Daniel — Esdras —

Alexander-the-Great
30. In Solomon, — a kind of Egyptian vice-roy, — there
is a momentary pause in the debacle, but it is only
momentary and apparent, and the recrudescence of
‘open’ Mosaic traditions at the outset of his reign, gives
place to very different conditions of polytheism at the
close.
By this time the situation in Egypt and Assyria was
also debased as regards the true cult of Ram, and the
banner of the Bull led in the downfall and spoliation of
Jerusalem and its Temple, and in the exile of the He¬
brews (reasons given in 2 Kings xvii. 6-8), while the
very Pentateuch of Moses was almost lost.
31. The world is now in turmoil under Sargon’s ruthless
conquering hand, Sargon the pre-cursor of Caesarism.
And ever more and more the muddle and the mixture
of races and creeds and myths increases, until we can
no longer disentangle the threads, except by comparative
etymology.
Everything becomes mixed, and a matter of borrowing
from the past, whether in religion, legislation, or the
social constitution of legislating bodies.
In Egypt, in Italy, everywhere, the gods multiply; and
to Jupiter himself are tacked on a score of attributes as
to agriculture alone, making of him a very much divided

74
 IMMORTALITY 75

entity, while the sacred books of the real Temple lore are
burned, and true religion is sterilised and reduced to
formalism.
The Jews are dispersed, and Humanity at large (while
covering them and absorbing them) really represents in
itself as a whole the lost cause of Israel and the lost
cause of the World.
And when we sing (repeating after David) Ps. xliii. 3:

‘4 Send out Thy Light and Thy Truth, let them

lead me/’
we are in reality calling for the TJrim and Tliummim of
Aaron, without realizing it. It is a kind of subconscious
cry of Christians for the Jewish saving process of a
union with God.
We have now to weigh very carefully in the balances
the religious situation of Israel, and use most careful
language, or we shall be misunderstood.
St. Yves is trying to reason out what is the only true
religion which binds man to God, and to indicate how
far short the Hebrews fell at this time, by comparison
with the traditions preserved elsewhere, in order to
show that Israel once held the key, but had lost it, not¬
withstanding her Elijah and her Isaiahs and her Ezekiels.
He says that her worship became ethnical in the same
way as her life, and sank to a lower level along with her
intellectuality. And, similarly, that the Prophets, and
the initiated laymen could no longer manifest the true
Religion amid this political and ethnical worship, except
by sacrificing their lives, and that thus the great ideas
and institutions, as they became more earth-bound,
shrivelled more and more, reacted on the laymen, and
76 IMMORTALITY

thereby limited the mental activity of their prophets

and the manifestations of their powers.
Modern Jews have claimed that we Christians have
insisted too much on the presence in the prophetical
writings of definite prophecies concerning the advent of
the messiah, and while their point is of doubtful weight,
he admits on the other hand, that many of the prophets’
writings, although of brilliant delivery, are disfigured by
the way in which they constitute Jehovah a great martial
figure of vengeance. Thus he takes us to Isaiah and
Ezekiel for a lurid account of the ruin of Tyre and then
says quietly: “After all, what does it amount to there?”
In the one case, Isaiah sums it all up with the cry of:
“KILL,” and Ezekiel echoes: “STRIKE DOWN.”
Now open the Indian or Chinese books of the ancient
cycle, or open the books of Hermes Trismegistus, and you
will not find in any of their pages such devotion to a
passionate political feeling, or to such international im¬
morality.
“What? It was Jehovah who struck down Tyre?
Then what of the coming fall of Jerusalem? Are there
tiro measures in the Universe and in the balances of:
Eternal Justice and Eternal Wisdom? No. If Jehovah
had been still represented among them in His Social
State on Earth, and if His Face, His Law, and His Rule
had not been eclipsed by the Assyrian conception of an
universal Empire of Force, Tyre no more than Jerusa¬
lem would have been touched with impunity.”
Thus, he says, even in the Soul of the most gifted
Hebrew prophets of the time, Truth, — whose very char¬
acter is Universality, — was being veiled, and forgetful¬
ness of the real vivifying character of Urim and Thum-
 IMMORTALITY 77

mini — Divine Light and Truth — had stolen over the

hearts of clergy and laity, Prophets and People.
At the turning point of things, while even Brahminism
was weakening, while China was in difficulties, and
Babylon and Nineveh in turmoil, the great sheet-anchor
of Egyptian traditions caused Josiah, King of the He¬
brews, to be roughly reprimanded by the Pharaoh of his
time, Necho, or Nekau II (2 Chron. xxxv. 21), saying
“What have I to do with thee thou King of Judah? I
come not against thee, but against the house wherewith I
have war, for God commanded me to make haste; for¬
bear thee from meddling with God, who is with me, that
he destroy thee not.”
But Josiah heeded not, and was struck down at Me-
giddo. It may have been an act of grace in the light of
2 Kings xxii. 19-20 and 2 Chron. xxxiv. 27-28, yet we
read that Jeremiah had nothing better to do than to utter
lamentations for Josiah.
As a commentary on these very times, I may recall,
(although St. Yves does not refer to it) that, under King
Nekau’s predecessor, a battle scene occurs, — recalling
vividly the scenes related in the Bhagavad-Gita — where
a great fight takes place over a stolen shield, and it is
said that after the armies were almost in array and
ready to fight: “The King intervenes and begs Peduk-
honsu not to fight until all the other parties have come.
After they had all arrived, then the King orders a regu¬
lated combat, apparently led by eacli chief in person. It
does not appear to have been a combat of champions, but
an orderly system of fighting with full forces, in which
surprises or irregular advantages were not allowed.”
(Flinders Petrie Hist, of Egypt vol. 3, p. 323.)
78 IMMORTALITY

We do not read of such things in the later wars of the

Hebrews, although elsewhere the pure Temple traditions
were also terribly weakened.
Yet Egypt, bending low under the weight of events,
still sustained alone, as it were, the last great pillar of
the temple of the ancient Social State, on whose archi¬
trave Ram had inscribed: 1 ‘Reign of God, trinitarian
Synarchy, national and international.”
Shortly after, Assyria retook Charchemish, Nekau II
retired to his Egyptian strongholds, and Jerusalem
fell, in bloodshed and carnage disastrous.
32. Such a grave finale to our brief review of historical
lessons has no need of an extended commentary. Every¬
thing, as thus seen,— (as it were, from the air), — has
a logical sequence, and forms a chain of almost arithmeti¬
cal or geometrical progression.
We see two sides to the question, and only two: one
side luminous with Light and Truth and instinct with
Wisdom, — the God-given synarchy rule of man’s co¬
operation with God on earth ; — and the other lurid with
pain and woe, as man strives alone, whether under single
rule, or under oligarchy or democracy, to hew his way to
happiness and freedom, but always ending in impotence
and anarchy, owing to his ignorance and carelessness and
incompetence.
Thus evil succeeds evil,—which we call Destiny and
the ancients called Nemesis,—as good engenders good,
—what we call Providence and the ancients Minerva,
—both following out implacable laws.
From Moses to Solomon was a cycle of some 400
years, from Solomon to the captivity of Juda a cycle
 IMMORTALITY 79

of similar duration, the first a Temple of Social State,

the second a Temple of stone, made with hands.
Now Persia, Macedon, and Rome were to arise suc¬
cessively and pursue the ignis fatuus of world-domin¬
ion, for private gain. Alone in this period, Alexander
the Great stands out for religious liberty, and, to his
credit be it said, that, wherever he went, the Temples
were respected and their liigh-priests treated with con¬
sideration, and often with deference.
But woe to the victors as a rule in this game of
Nimrod! The Akashic laboratory of history registers
the matter, and records that every such victory is but
apparent, and carries in its train a horrible and mal¬
feasant bacillus, which inoculates the victors with the
germ of folly, iniquity, intolerance, and ruin.
Happy indeed the vanquished in such a case, if it be
a fight, and even a losing fight, of Good against Evil,
of organised international God-regulated society
against the mad, selfish, unbridled lust of short-sighted
mortal men.
For the battle lost will be regained some day, and
meanwhile self-respect is retained.

.... But the Seer replied :

* * Know ye not then the riddling of the Bards?
“ Confusion, and illusion, and relation,
“Elusion, and occasion, and evasion?”
(Tennyson. Idylls of the King.)

The Jewish people never know when they are beaten,

and they can be scattered but not disintegrated.
So, as we follow them into captivity, we notice a
recrudescence of hope, and see them in contact with
the libraries and universities of Babylon, plucking up
80 IMMORTALITY

courage once more, and organising and trading for an

eventual return home.
We see Daniel — man of God — rise to unexpected
power, and become chancellor of the Empire, and we
see the three children of the fiery furnace — Ananias,
Misael and Azarias—designated for important provin¬
cial posts.
As to Daniel, his career was remarkable, and beyond
what any modern Rothschild has done, for he remained
in power through five monarchies; and note that he
had access to the secret books (Dan. ix. 2).
Here in Babylon—a city which could contain several
modern Londons or New Yorks — lived and flourished
Daniel, a captive and one of the vanquished!
And he prospered, because lie was a member of the
old orthodox order, and a believer in the success of
working with God, in dependence upon him by prayer
and supplication; he carried everything to God in
prayer, and rose in the midst of enemies, in the greatest
city of those times, to be a man of men.
It has always been remarkable how the Jews have
prospered wherever they have infiltrated themselves,
and as a leaven they have often been useful. It is only
when the fierce political Brute, after having bitten it¬
self, and, suffering from the bite, requires a scape¬
goat, that the poor distracted Hebrews are driven
hither and thither, their goods distrained and their
bodies murdered. For there is nothing new, as we
know full well in our day, in this governmental an¬
archy, which is stricken at its hour and in its turn by
the tarantula or scorpion of anti-judaism, and which we
know as semitophobia!
 IMMORTALITY 81

But whether in Nineveh, Babylon, Tyre, Athens,

Rome, Moscow, Petersburg, Berlin, or Detroit, the cry
has arisen periodically that this thrifty, hard-working,
useful people is a menace, and must be destroyed.
As a matter of fact, if the observer—were lie a pro¬
fessional politician or not — observed properly, he would
notice that the apparently unorganised organisation of
the Jews is a fact conclusive of the scientific social educa¬
tion and origin of this people, thanks to which alone
they survive, and he might have gathered Wisdom
therefrom. But he professes disdain for the method,
while noting the result in a dazed manner.
33. And so, taking up again the thread of history, we
see Esdras reforming his Council of Seventy, and rewrit¬
ing the sacred books, and generally reorganising his
people, with the old lines for a basis.
For unity between the law and the faith is the heart
of a Theocratic association, even when in its decline,
and such is the source of its impregnable vitality, such
the secret of its power over the members of this body
politic, and of its solidarity.
Thus, the more the Jews are persecuted or circum¬
scribed, the more will they be driven in on themselves,
to find in themselves this source of heat and light and
courage and virtue, based, of course, upon the founda¬
tions laid long since.
But once the troublous times past, this solidarity is
weakened in prosperity, and they are apt to fall away
again.
And in the official return to Jerusalem, it was impos¬
sible to recover all the keys of the past. In fact, the
master-key seems to have been long since mislaid, and
82 IMMORTALITY

is lost to this day, as is seen already before the fall o£

Jerusalem (in 2 Chron. xxxiv. 21-28), when the High
Priest Hilkiah has recourse to the prophetess Huldah
for enlightenment, and she assists him, but only up to
a certain point. Observe from verse 14 that the old
books were put aside: “Hilkiah the priest found the
book of the law of the Lord, given by Moses. ” Verse 21:
“Go enquire of the Lord for me concerning the words
of the book that is found.”
Thus the new Council of Seventy, selected by Esdras,
has nothing in common with the old Mosaic order, except
the form, and it is no longer the great sacerdotal order
in communion with the Head, but a semi-political re¬
vival, composed of scribes and clerical pedagogues,
judges and functionaries, who know little or nothing
of the ancient mysteries, and as to the Urim and
Thummim,—Light and Truth,—they seem to have
ceased to have any prominence.
At any rate, much had been lost beyond recovery,
and the very language used in the time of Esdras had
suffered serious modification. Moses’ first book, com¬
prehended less and less in its esoteric sense, became
merely the chronicle as understood of us all, which
St. Yves is now endeavouring to unveil for us.
This, then, is the beaten-track well worn by the fol¬
lowers of Esdras and by the Talmudists, in the ruts of
which the earlier Hebrew tradition languishes and
falters.
Similarly, the great cause of the stagnation in our
Christian understanding of past events lies in the his¬
torical bigotry and sectarianism, so to speak, of our
scholastic instruction, which begins with Greece and
 IMMORTALITY S3

Rome, and forces upon unwilling students a study of

the letter of Greek and Latin, with hardly any effort
to instill into their open minds the spirit, the genius, and
the inspiration of those times, and of the background
of world-history leading forward to them.
34. We are now in a period of competitive tumult, where
the Beast is biting itself without knowing it, and in¬
variably thinking something else has bitten it. In
other words, Evil, or the Evil System, is becoming sys¬
tematised and Nimrodism continuing its wicked course.
Good still endeavours to act as a counterpoise to the
maladies caused by poor politics, but Etruria and
Delphi, Crete, Eleusis, Samos and Memphis, Persia and
India and Ethiopia can only slightly mitigate the evil.
In China, Confucius saves what he can of only one book
of; ‘Kings.’ But already the Temples tend to become
secret societies, in order to keep what they have in¬
herited, Thebes and Memphis are rifled by Cambyses,
Hammon-Ra is destroyed.
Politically speaking, there arc no fixed principles, no
universal method of justice applicable equally every¬
where, no torch of ‘Light and Truth’ in this slaughter¬
house and labyrinth of political Anarchy.
Where Moses glanced backwards for Fire, and Jesus
peered forward holding the Light, at present, but for
a few exceptions like Pythagoras—and these always
destined for martyrdom, as later on during the Chris¬
tian regime—the leaders of the moment were all op¬
portunists and half-informed searchers after expedi¬
ency.
The poets alone—temple-instructed dealers in epics,
—correctly dealt with History as an inspiration, while
84 IMMORTALITY

the official historians of the times were lost in common¬

places, being the product of the lay schools.
From the latter can never issue anything but medi¬
ocrity, tending to sterility, for Life alone creates Life;
and political division, opposition, and trimming has
never yielded anything but Death.
You may train the memory after a mechanical fash¬
ion; you can encumber the brain with all kinds of in¬
tellectual problems and historiettes, but you cannot
reach the Soul by your methods. You do not know how
to cultivate that soil. You cannot really educate.
Even attacking the problem today with courage and
pertinacity, you too often destroy the germ of bud,
flower and fruit of righteousness in the mad endeavour
for specialism; in vain do you endow colleges for
women. You are Death, not Life, and Death can only
engender Death (compare James i. 15). You are
Analysis, and your analytical methods are in reality
destructive and not constructive.
Realise this once for all, cries St. Yves: “That which
was true and good in Greece was not due to Politics,
not even to Solon, it was due to religious education, and
that is how and why she has left you a real Testament,
with its biography sketched in ‘the Beautiful’—a living
splendour of the vision of Truth. And it is why, where
you only see as examples to hand on to your students
the names of orators, sophists, and politicians of the
Agora, / see Pythagoras, / see Orpheus, / see the re¬
mains of the primitive synarehy, vestiges of the erst¬
while social Reign of God, and 7 understand, and I bow
myself low before it.”
 IMMORTALITY 85

35. There are two methods of studying History; one is

elementary and consists of enumerating the facts, the
other is comparative and treats them synchronologically
according to the well defined series of events occurring
from century to century.
This better method, in reviewing such grouped com¬
parative facts, allows us to note the resultant lessons,
and to determine the laws governing the whole move¬
ment from cycle to cycle. Thus the matter becoming
an exact science, as a result of this comparative method,
we can lift our thoughts to a higher synthetic plane,
and can tabulate the results in the light of intellectual
Religion.
These laws which we then see in operation, say order
against order, or disorder opposed to disorder, are
nothing else but the rational expression of quite in¬
telligible Principles of the Social State on Earth, viewed
as a whole, or part by part.
What do we see today in Europe and America? A
superficial study of disconnected historical events,
without a grasp of fundamentals or a view of the whole
past system; this smattering of the knowledge of events,
neglecting predisposing causes, prevents the student
from being able to distinguish good from evil, truth from
falsehood.
For instance. The Church teaches a divine morality;
the University says it is a natural morality; the Law
or Civil Code instructs us how we can manoeuvre or
jockey between the two; Politics tells us how we can
do without it; the General Government, presided over
by Ruse and Violence, orders us as members of the
national body, or as Chiefs of State, to act exactly
86 IMMORTALITY

contrary to religious morals and to the legal code of

morals, as regards the outsider, member of the Body of
other Nations.
In such an anarchy of so-called regulations, if we do
not stop to lift ourselves free from its chaotic ideas,
if we do not call for a Scientific method to extricate us
from the toils of falsehood and bring us into the light
of day of a social order which is eternally true, we
cannot take a view of History as to its fixed Principles,
and as to its governing Law.
And we may well ask who is in error here? Is it
continuing Religion? Can it be the ancient Synthesis
of the Sciences with its Universal plan and that of the
Social State on earth, carrying its divine memories, its
synarchic hopes and promises of the Reign of God
which is in the wrong?
Who is wrong? Is it the God of the living Universe,
and everyone of us who has known, loved, adored, and
glorified His Law?
Certainly not. For, as already demonstrated, this
Synarchy and this Law of the Reign of such a God, so
far demonstrated to you in geometric ratio, are ab¬
solutely opposed to empiricism. And why? Because
the principles recorded in all the Sacred Books, because
the former synarchic agglomerations or societies, be¬
cause the social promises of all the founders of systems
of religion are based upon a scientific synthesis.
In order to bring before us into the lime-light in a
scientific manner the Absolute, we must distinguish it
from the Relative. And it is an easy corollary that in¬
sofar as the intellectual processes of Religion are high
and pure, just so far are the governing bodies of men
 IMMORTALITY 87

constrained to observe a mutual pact, and to have

respect to the life of their peoples.
Then only can the different Fatherlands have any
guaranty against General Governments of Force, and
against the Arbitrary methods of Governments and
their policies.
You confide the care of your locomotives and your
automobiles to trained mechanics and chauffeurs hav¬
ing passed examinations and subject to controls, but
your legislation you confide to the first comer, and hur¬
riedly glance at his credentials,—if you do so at all.
But if you wish to escape from the position in which
the World finds itself today, I assure you that there is
no other way out of our difficulties but to retrace our
steps to the point where the Truth was revealed, and
to accept the scientific law of Government.
And please to note this: that every form of worship
is in its essence a fact of scientific importance, which
carries with it similar social consequences.
Thus, without Brahmanism or Buddhism, and the
pacific character of its intellectual and moral culture,
Europe would have suffered complete overrunning and
absorption by Asia, instead of a partial invasion by
Tartars and Mahomedans.
Thus, Alexander (to whom we have already re¬
ferred),
who sacrifices to Pallas Athene at Troy,
who sends 300 trophies to the temple of Minerva at
Athens,
who pays homage to Diana at Ephesus,
who bows low before the Temple of Hercules at Tyre,
who receives with such courtesy the High priest Jaddua
at Jerusalem,
88 IMMORTALITY

who in Egypt kneels at the Temple of Ammon,

who sacrifices to Bel at Babylon,

is merely showing us by his recognition of the different

gods, that they and their temples are but symbols of
one and the same Knowledge, and his actions in rever¬
entially coming to attention and saluting them, wher¬
ever he passes, signifies simply this: that in thought he
had grouped\ them all in Unity; a unity of Science, Art,
Religion, and Brotherly Love.
Alexander’s last fatal blows against the Persian
Empire were struck at Issus, and Arbela—(more
properly Guagamela)—and the He-Goat of Prophecy,
in the person of Alexander, struck down the Ram, in
the person of Darius, and thenceforward the outward
order of the Ram became merged in Alexander, upon
whose coins are always figured the ram’s horns about
his ears.
Compare Daniel viii: 3-7 :

. . /‘Behold there stood before the river a Ram

which had horns . . . and as I was considering, be¬
hold an He-Goat came from the West . . . and he
came to the Ram . . . and ran into him in the fury
of his power.”
Josephus (Ant. xi. 8) has quite a long account of
Alexander’s meeting with Jaddua, at a place called
Sapha, in full view of Jerusalem and the Temple, and
records that when Alexander met the High Priest
“clothed in purple and scarlet, with his mitre on his
head, having the golden plate whereon the name of
God was engraved,” that he approached alone and
adored that name and first saluted the High Priest;
whereupon the Kings of Syria and the rest thought lie
 IMMORTALITY 89

was disordered in his mind, and Parmenio ventured to

go up to him and enquire how, while all others adored
him (Alexander) that lie should adore the High Priest
of the Jews.
Alexander’s answer has always been noteworthy. lie
said to Parmenio:

“I did not adore him, but the God who hath

honoured him with His High Priesthood ...”
If Alexander’s life had been spared, history might
have a different tale to tell.
 CHAPTER IX

“The Just One”

36. Henceforward, even in Egypt, even in Greece, lay in¬
struction, lay libraries, and lay universities take the
field and occupy it, and the very opposite of the an¬
cient synarchy is seen in all the high places.
And while the Buddhist movement was staying the
lust of warfare and bloodshed in some parts of the
world, and Greek philosophy was playing its part out¬
side the ancient temples, the womb of Time was pre¬
paring the advent of the greatest of all the prophets,
who, as son of man and Son of God was to confirm the
Law in all its pure meaning, and in his righteousness,
fidelity and perfectness was to preach, as Alpha and
Omega,
The Unity and Brotherhood of Man,
irrespective of race, color, creed or position in life.
He was to mix with the lowly; take lepers by the
hand; raise those who had sunk oppressed and over¬
powered hy the mob from the mire into which they had
fallen; and walk the earth of Palestine for three brief
years of ministry, in company with the small devoted
band of recognizers, before seeing Plato’s prophecy
(Rep. II §363), of “the Just One” fulfilled.
This remarkable Platonic prophecy, running as fol¬
lows :

90
 IMMORTALITY 91

“And they will say such things as this, that the

just one, being of such disposition, will be scourged,
will be tormented, will be fettered, will have the hot
iron applied to his eyes, and finally, after suffering
all manner of evils, will be strung up on a gibbet,
and he shall know that he should not desire the
reality but the appearance of justice/ ’
found its fulfillment in the appellation given to our
Master of “the Just one.”
It would seem to have been started by Pilate’s wife.
She sent in a message to her lord on the judgement seat
(Matt, xxvii. 19) saying:

“Have thou nothing to do with that Just one, for

many things have I experienced today by dream
about him.”
In verse 24, the record says that after Pilate had
washed his hands in the presence of the conclave he
turned to the crowd and said:

“Guiltless am I of the blood of this Just one.”

In both cases it is noteworthy that the texts do not
say “this just man” They did not know what manner

,
of mortal he was, and in verse 19 €W»o> is used, and in
Verse 24 toutov without avOpuimp or av0pu)7rov.
We next meet with the expression in Acts iii. 14, at
the opening of Peter’s great speech, beginning ‘Israel-
itish men’ . . . where he says:

“But ye denied (or disowned) the Holy and the

Just One, and asked the boon (of release) for a man
a murderer, but the source-giver of life ye slew ...”
Here again the word man, withheld from ‘the Just
One,’ is applied to Barabbas.
92 IMMORTALITY

Again in Acts vii. 52 hear Stephen’s testimony in his

great speech:

“Which of the prophets did your fathers fail to

persecute? They killed those forerunners who had
announced the advent of the Just One ...”
Then hear Paul’s testimony in Acts xxii. 14, as he
repeats the words of Ananias, when the latter came to
him with his celestial message:

“The God of our ancestors has designated you to

know his will and to see the Just One, and to hear
the sound of his own voice ...”
Pass on to James v. 6, and hear the testimony of
the Bishop of Jerusalem: In a fervor of oratory, lie
suppresses connecting particles, and thunders forth
thus:
“You condemned (nay) you murdered the Just
One, he who resisted not.”
Pass to 1 Peter iii. 18 and you pick up the expres¬
sion once more, as he is found using the homiletic
method to his flock:

“For also Christ suffered (or, variant, 4died’)

once for sins, a just one as against (the) unjust
ones, that he might lead us to God”. . .
Then to the testimony of Peter, James, Stephen and
Paul, refer to Isaiah xlv. 21, and add God’s testimony
concerning Himself. The Septuagint uses exactly the
same word as the New Testament—“Dikaios”—:

“Who hath declared it of old? Have not I, Jeho¬

vah ? And there is no God else beside me, a just One
and a Saviour (owr/p). There is none beside me.”
 IMMORTALITY 93

[The Septuagint says only SiVatos, the Hebrew: ‘El,

the Just.”]
Lastly, turn to Zechariah’s well-known prophecy in
ix. 9, reproduced in Matt. xxi. 5 (Jo. xii. 15) and we
read in the Septuagint version, literally, as follows:

‘‘Rejoice tremendously, 0 daughter of Sion,

herald it aloud, 0 daughter of Jerusalem, behold
the King corneth to thee, a just one and a present
Saviour (cr<i>£<i>i'), he himself (in appearance) a
gentle-man, mounted upon a beast of burden, to wit,
upon a fresh young colt.”

Job (xii. 4) says:

“The just and blameless man becomes a subject for
jesting about,” and the Preacher (Ecel. vii. 15) says:
“There is a just one who perishetli in his righteous¬
ness,” while to come to modern times, Lord Chatham

said:

“If we were really just for a single day we would

not have one day to live.”

and a reference to our page 201 will give the testimony

of those who have passed beyond the veil, where it is
said that they recognize God in all His works by his
perfect Justice.
Therefore, no title could have been more fittingly ap¬
plied, and there is a harmony in the testimony above
given, which points certainly in one direction, that of
absolute Truth.
94 IMMORTALITY

Surely such a Concordance of ideas from Job and

Isaiah, through Pilate and the Apostles, to modern
spontaneous spirit-communications from the other
World should convince us of the truth of the record
and of the marvel of the appellation applied to Christ
as his recognized post-resurrection title.
in the mouths of the Apostles this

“stringing up on a gibbet”

seems to have been a regular expression, for we find

at Acts v. 30 and x. 39 the exact equivalent of the
Platonic expression, where they say “ Kpe/xavuvres cVt
and St. Paul in Gal. iii. 13 quotes (Dent. xxi.
23):

“Cursed be everyone who is strung upon a gibbet,”

while St. Luke (xxiii. 39) speaks of one of the male¬

factors who was “strung up” (KpepLacrOevTiov), all using
the identical expression, which Moffat, in his modern
translation, gives for the Acts passages as:

“hanging him on a gibbet.”

Now the Apostles were evidently quite ignorant of

the actual word used by Plato, which is ai'acrKiv&vXtv-
07/o-ctcu, signifying precisely the same tiling, so that
their testimony is the more valuable. Plato uses one
word for stringing up on a gibbet (of wood), and the
apostles use three: “stringing up on the wood(en
gibbet).”
 IMMORTALITY 95

The tiling hangs together in the same wonderful

way in which other undesigned coincidences1 * * * * * * * * * * * * * * *
before us.
He came into a world, where the anti-Theocratic
forms of Government had become so rooted as to pre¬
sent such forms to humanity as the normal type, ignor¬
ing the rich lessons of the past; and so it has been unto
our day, with the directing classes absolutely inoculated
with this cruel virus.
Can the Great Teacher arrest the attention of the
World? Apparently not. Yet, out of that obscure
band of followers, inspired by the Holy Breath, gradu¬
ally emerged a body of teaching, which has played its
1 8 Another ‘undesigned coincidence’ which has come to my notice lately
seems to he worthy of mention here. It forms a master-key, in the aggre¬
gate, to the locks* of three widely separated rooms of learning and holy
knowledge.
In Cornillier’s wonderful volume entitled ‘The Survival of the Soul’
(London. Kegan Paul, 1921. published at 10/6), mention is never made of
"God,” but always of "TIIE HAND” behind the scenes.
Now of course we are familiar in the Old Testament of the Hebrews with
the expression "The hand of the Lord” which is of perpetual occurrence, but
there is no ‘of the Lord’ or ‘of God’ in the Cornillier communications.
Thirdly, in "The Sorry Tale,” communicated by ‘‘Patience Worth” to
Mrs. Curran of St. Louis, and given to the public in print, mention is once
made of the ‘House of .Tad’ in Jerusalem, which puzzled all concerned, and
they could not find a solution. What was this house of Jad? They appealed
to me, and I wrote to several people who had previously been able to throw
light on difficult matters, but received no solution.
It then occurred to mo that it might have some connection with Jnddun,
the High Priest in the time of Alexander the Great, and that perhaps the
High Priest’s private residence continued to be known as the "House of
Jaddua” until the time of Christ.
But I am now inclined to think that Patience Worth may have had in
mind the Temple, and spoke of the House of TIIE HAND, for that is what
Jad or Yad means,—HAND!
Hence it all hangs together, and "the Hand” of Cornillier’s spirit com¬
municator is a perfectly proper and recognized and apposite appellation
for the Head of the Universe.
Again, the letter Yod, so similar, is tho number ten, the symbol of the
Almighty Hand.
In Dr. Henderson’s translation of Habakkuk iii. 4 he renders: ‘Rays
streamed from his hand, yea the concealment of his glory was there’, very
(Efferent from our usual cursory translation; while Judge Troward (in his
‘Hidden Power’ p. 204) treats us—without realizing it in the least—to
some remarks on an actual embodiment of what Habakkuk described by
referring to ‘a curious piece of Egyptian symbolism’ (which lay before him
as he wrote) ‘representing the sun sending down to the earth innumerable
raps, with the peculiarity that each terminates in a hand’.
96 IMMORTALITY

part, although the simple and direct lessons sought to

be inculcated by the Master were all too soon weak¬
ened, distorted and enlarged.
If the Earth lives on for thousands of ages or cycles,
the same causes will invariably yield the same results,
no matter where or when. Thus, man has so far re¬
fused to accept the Gospel of Jesus Christ, while pre¬
tending to preach it,—and on the other hand has
yielded to the temptation to perpetuate “Nimrodism, ’
to his most grievous hurt.
Our study of the origin of religions, and of compara¬
tive forms of religion, in the light of Christ’s teaching,
should today confirm the World in a certainty of ex¬
perimental knowledge that there is only One Way and
One Truth. We have been instructed and informed by
all the Sages of all the Ages that man cannot prosper
and live in peace without union with his Maker and a
close walk with Him and observance of His Law. But
man has refused to read History and Revelation
aright, and has foisted on to himself such a multiplicity
of Man’s own-made laws that he groans beneath the
load, yet will not shake oft* the shackles which he has
himself forged for himself. Alackaday, he knows that
he is floundering, and yet will not take the outstretched
Hand, — on whose palm is the imprint of the nail, —
and by grasping which he can alone emerge from the
labyrinth and maze of his own making.
There have been breathing spells, as in the time of
Numa, and of Victoria, when the temple of Janus re¬
mained closed in Europe for a time, but as long as the
Principle of Government is based upon laws differing
from God’s one Law, as long as the leadership and pro-
 IMMORTALITY 97

tection of the Almighty is put aside, — while being

claimed indiscriminately on all sides by every Nation,
—as long as the Head of the Universe is treated as not
being entitled to rule this poor little planet, — so long
will we have wars and rumours of wars, unrest and
misery in our midst, and our bread be mingled with
ashes and our wine with gall and tears!
If we will stop for a moment to consider the fright¬
ful chasm between God’s law for the World, and the
condition in which we live, we shall recognize the pro¬
found difference. For in our day, it is not exaggera¬
tion to say, there has never been a more flagrant ex¬
hibition of world-wide governmental Atheism than is
to be observed throughout the Nations.
Thus, Religion, Justice, Economy in the city and in
the family, and in our International life, are—when
you stop to think about it—absolutely non-existent.
These three holy things have become a fraud and a
lie in the hands of government, which has absorbed
them, only to destroy them.
We are living in a morbid Society, founded by the
Nimrods of the past, fostered wittingly and unwit¬
ting^ by the Nimrods of the present, and the rupture
with the ancient synarchy is complete, and as for the
teaching of the Christ, — notwithstanding all the
churches of Christendom, — our service is a lip-service.
Is this too severe? Then look at the results! Pause,
take time to think and to consider, and then give your
verdict.
Better a mess of pottage with content, than all these
stall-fed oxen with the concern which accompanies our
restless, rushing, and spiritually fruitless life.
 CHAPTER X

The Life-Principle and Co-Relative

Laws. Wars. Democracy
The same morbid society is wrestling with Fate in
Russia today, under another name.
But no matter what the form or the name, Russia has
not returned to a loyalty to Theocracy, and this an¬
archy can once more only lead to Death.
Tt takes Life to produce Life. Must we insist further?
No death-dealing Principle can produce Life.
So, harking back, we can see that whether at Rome
or in Sparta, whether at Athens or in Babylon, whether
at Nineveh or today in Berlin, or in Washington, the
fundamentals are vicious, and the effects stand plainly
to be read of all men.
And so, for 5,000 years, we have been floundering.
As St. Yves pregnantly says: “There are a dozen ways
of being sick; there is only one of being well.” A
principle is a principle or it is not. Christ laid down
once again the only principle upon which the world
could govern itself.
The principle justifies itself as a principle in the very
consequences of the violation of it, for such is
“The Law of Rectification”
and “The Law of Pain ” (governed by “The Law of
Justice”),

98
 IMMORTALITY 99

and God knows that experimentally we have seen

enough of the violation to recognize the inherent
strength of the Principle.
Only we will not acknowledge our error and retrace
our steps. Why?
That is difficult to say. For Truth is so divinely at¬
tractive and beautiful, and so worthy of love and ad¬
miration, nay, of adoration, that we pause horror-
struck at the blindness of humanity.
It must be blindness, it can be nothing else.
Because in their modest homes, far from the madden¬
ing crowds, we see the only contented people on this
earth,—those living close to God,—having, as the In¬
dian and Chinese sages tell us—equipoise.
37. And as regards government by the majority, con¬
cerning which we are now in the full experimental
stage—having enlarged the franchise to the limit, and
doubled the vote by woman suffrage—this right, please
to note, wears a purely human aspect and is a merely
passing condition of mankind's affairs, for it is in no
wise a scientific principle of the social order,—human
or divine.
In the correction of evils, Eternal Justice cannot
hesitate, and never does hesitate in the gradual and
mysterious action of her laws of rectification.
In normal societies and groups, especially in large
ones, Wisdom and Science are almost invariably the
property and portion of the minority, that is to say that
they (the minority) are the guardians of that portion
of Truth and Justice which has been wrested and pre¬
served to mankind on this earth through the selective
character of individuals, and for the good of us all.
100 IMMORTALITY

This Authority forms the highest power by instruc¬

tion, and she only opens her doors to it by a process
of study and competitive examination.
She, herself, takes care not to be the Power itself, for
in this case she would not be true to herself; she but
authorises it, controls it, and continuously reforms it
and purifies it.
War — as the ancient Chinese books are never tired
of telling us — is a terrible malady of the Social State
on Earth; it invariably witnesses to intellectual and
moral weakness on the part of the governing body.
As an Evil deliberately engaged in, it carries with it
a terrifying responsibility for those who lead up to it,
and proves the fundamental viciousness of the system.
As an Evil submitted to on the part of the soldiers
under political direction and orders, it implies aban¬
donment of self to a centralised command, and to sac¬
rifice, renunciation, heroism, and all the category of
manly virtues.
But put this very body of self-sacrificing men in
power, and on the next occasion, they will act in the
same way, and order another war for their fellows to
fight.
It is the system which is at fault, and which remains
vicious in principle, so long as Light and Truth are
absent from the counsels of the governing bodies.
Thus, it was throughout the course of the Roman
Empire, and thus it lias remained to our day. The tree
must be judged by its fruits. For nothing is so com¬
plex as that which is false, and I suppose that is what
is blinding our eyes. For to destroy Evil it is not suffi¬
cient to deal blows and pretend to destroy it. You
 IMMORTALITY 101

must go further and demonstrate the Right. In order

to demonstrate the Right and the Good, you must be
acquainted with them, and in order to be acquainted
with them, you must have gone to school at the right
seat of learning!
Thus, our democracy is apparently destined to fol¬
low in the wake of Rome’s different forms of experi¬
ment in government, which cannot solve our difficulties,
and we will revolve again around an ignis fatuus of
human conventions, for it cannot free itself from the
vicious circle and emerge into the Light, unaided from
on High.
There comes a time when Republics, like individuals,
prefer death to disease, and feverishly engage in in¬
ternecine conflict, while on the outskirts the hyena of
a Foreign State lurks, in order to finish them off and
dismember them.
This fatal hour has often rung in the death-knell of
collective groups, called Nations, in the past, as it will
in the future. Why? Because the Law of God cannot
be violated with impunity.
And, this universal law is the law of a God, who is
not far away above the clouds; He is latent in Human¬
ity itself, and He must be manifested and openly ac¬
knowledged by that Humanity, and invested once more
with the reins of government here below, and His
proper rank be restored to Him.
 CHAPTER XI

The God of Science

3S. This God is neither metaphysical, nor an abstract

god, seeing that He is the God of All Knowledge. We
speak now of the Living God. For our Humanity, we
designate Him: WISDOM AND SCIENCE. And there
is nothing mystic about this God, this Social God of all
time, who must eventually rule us for our good, here,
and in every corner of the Heavens.
“Liberty,” so-called and so often abused, gives place
to license and sinks from sight in the revolving cycles
in an agony of amazement.
In a most masterly passage in “the Queen of the Air”
Ruskin has this to say: “The first duty of every man in
the world is to find his true master, and, for his own good,
to submit to him; and to find his true inferior, and, for
that inferior’s good, conquer him. The punishment is
sure, if we either refuse the reverence or are too cowardly
and indolent to enforce compulsion. A base Nation
crucifies or poisons its wise men and lets its fools rave in
the streets. A wise Nation obeys the one, restrains the
other and cherishes all.”
Until the people recognise SERVICE, and Service to
humanity — as our Lord taught when washing the dis¬
ciples’ feet—instead of a false liberty, such a watch¬
word is in vain.

102
 IMMORTALITY 103

The “Freedom,” which our Lord taught, was a

Freedom from the usual ways of the World, but an ac¬
ceptance of Service under Ilis banner (Jehovah-Nissi)
and under His leadership, and the pay was a quiet con¬
science and an outlook full of peace and hope.
That we are not indulging in any chimsera, it is
sufficient to glance backwards at Egypt (now engulfed
in the results of Nimrodism from her strategic posi¬
tion) and at the India and China of today, to see what
has been, and what is the duration of societies under
one form of rule, and then to take stock of Nimrodic
Empires, which rise quickly to the apogee of their
political power, only to fall back and be engulfed by
similar conquering forces, owing to their impractical
socials forms, which have been powerless to give them a
continuing term of life.
Before leaving the consideration of Rome, consider
this: that Religion, having received its deathblow as to
its Essence, was only accepted and tolerated as a form
of worship, that is to say as a political adjunct, and
became an instrument of government, and the worst
of all.
Because, — note this: that we never have anything
but the form of worship which we deserve, and we can
never receive or take anything from eternal Religion
but according to our degree of receptivity.
And so, before the advent of Jesus Christ it would
have seemed inconceivable that any one could stem the
tide, and try to bring the World to see the Truth.
But He came—the long heralded one, the life-giver,
the scion of David’s line from out of obscure Bethle¬
hem—and without him, not a Jew would exist as such
104 IMMORTALITY

today. Without him and his followers the Jews would

surely have been completely wiped out with all their
sacred books.
Isaiah’s chief prophecy in ch. xi. comes to mind:

“And there shall come forth a rod out of the stem of

Jesse
And a branch shall grow out of his roots
And the spirit of the Lord shall rest upon him
The Spirit of Wisdom and Understanding,
The Spirit of Counsel and Might
The Spirit of Knowledge and of piety
And the Spirit of fear of the Lord shall fill him,
And he shall not judge according to outward ap¬
pearance,
Nor reprove according to ordinary methods,
But with righteousness shall he judge the lowly
And educate the lowly of the earth,
And he shall smite the earth with the word of his
mouth
And with the breath through his lips shall he de¬
stroy the ungodly,
And his loins shall be girdled in righteousness
And truth will be found overshadowing his heart.”

The last two lines take us direct to the Principle of

‘Light and Truth,’ for “righteousness”—(or justice, for
the same word in Greek and Hebrew is used for ‘right¬
eous’ or ‘Just’. See ante as to “the Just One”)—is that
which fears not the full light of God’s illumination, and
for that Principle the Christ contended, even to the
cleansing of the Temple Courts and to the rejection of all
forms and subtleties of the law. And when in vain he
laments over Jerusalem, crooning to it as a mother, in
all his humility he is still crowned with Light and
Truth, which is to be his halo even on the cross, and
 IMMORTALITY 105

to be the golden thread which is still leading those who

will take hold of it, even as he left it trailing beneath
him when he relinquished his mission on earth, quitting
the few faithful at his Ascension to the Father.
[At this point the writer would state that in the fore¬
going synopsis he has striven to give an idea of St.
Yves’ main argument, while he is conscious that in the
endeavour to abbreviate, he has injected a good deal
of his own, as St. Yves’ running arguments are sup¬
ported by so great an array of historical facts that
these have had to be suppressed and give way to the
writer’s personal interpolations. But he thinks he has
not misrepresented him, and he has now to leave this
fertile and absolutely necessary field of enquiry into
the history of man’s conduct vis-a-vis of immortality,
in order to pursue the subject to its legitimate con¬
clusion.]
39. I have said previously that St. Yves destroyed the
chapter on the life and times of Jesus, and said that a
Jew must eventually write it. Whether Levi of Chi¬
cago in his “Aquarian Gospel” (1911) has since filled
this lacuna I must leave it to the reader to decide. I
have supplied one chapter (xxii) [see pp. 129-131] in
this essay, as a sample.
But it will be profitable briefly to fill the gap with
extracts from the thirteenth chapter of Eugene Nus “Les
Grands Mysteres.”
Nus is an engaging writer, and, like most French
scientists, is a marvel of clear thinking and writing.
He says that we do not know the origin of the four
Gospels, but that Jesus’ personality is distinctly
affirmed by his own greatness. No one could have
106 IMMORTALITY

invented such a figure! And he preached something

new, viz.:—
“You are all brethren, you are all one! Unity of
man with men in flesh and in spirit, unity of men with
God, by love, — that is His law, and it is as simple as
it is profound.
Fraternity for the principle, Charity for the means,
Harmony for the end,—the whole Science of Life, pres¬
ent and future, is in that word.
The idea will be developed, will be completed, and
will be studied from every angle and every facet of it
examined. Astronomy will make its discoveries as to
what links up the worlds; physics, chemistry, physiol¬
ogy, biology will analyse the organisation and en¬
chainment of life, the reciprocity of functions, the mu¬
tual dependence of existences, and their transforma¬
tions; the philosophic sciences will demonstrate the
solidarity of souls, not less real, not less binding than
that of the body; the pantheistic conception — true as
to its basic inference, false in its consequences—will
accept once again from the Hindus the question of the
unity of substance, that is to say the absolute unity
of the universal and external creation:—but all is
actually found in germ in Christ’s formula, which was
given to reveal the sentiment, and not science itself.
The whole of it leads to the moral sequence and supreme
destiny, — that of Lone, which unites all.
This is the eternal WORD, the true sentiment, the
imperishable axiom.
Greatness of Thought will never pass that mark.
Humanity is Christian, and will ever be so more and
more. Tt. cannot be otherwise without going back on
 IMMORTALITY 107

itself. In rejecting tlie name of Christian, modern

protestors outrun their mark and are false to them¬
selves. They are more Christian than those whom they
attack, but they are wrong to identify Jesus with the
Church. For he ceased long since to be in it” [as it is
represented in its antagonisms and in its divided es¬
tate].
He continues thus:
44We have already paid our respects to the philoso¬
phers and teachers of old, but we will name some of
them again with honour: In the firmament of the
human race: Manou, Confucius, Zoroaster, Moses,
Orpheus, Pythagoras, Socrates, Zeno and a few others
sparkle from afar like stars. But if we sense their
light, we do not feel their warmth. Not one of them
arose with the warming glow of the sun-rise. They
lit up the head of humanity, but they did not warm its
interior. They revealed not the great Love.
Divine Paternity, human fraternity—this affirmation,
made so clearly, so definitely, so formally by Jesus, this
immovable and unattackable base, upon which future
society will build, is found lacking in their precepts
and in their dogmas.
Even Moses, Zoroaster, and Mahomet kill in the
name of their God. These wise men are mages in the
sense of recovering the past at the long-forgotten
source; but Jesus drew from his own soul. And He
died, having finished his work at the age when these
others had hardly begun to seek for light. Buddha, the
Hindu liberator, great as he was, is much inferior to
the Christ. Buddha corrected the past, but Jesus laid
the foundations of the future. And as he drew upon
108 IMMORTALITY

his own soul for everything, so lie radiated everything

from his heart. That is his sublime strength. He
loves! In that is his eternal authority. He enjoins
love!—Love ye one another, that is the law and the
prophets.
Others had said: “Do not do the harm to others that
you would not wish them to do to you; do to them the
good that you would wish they should do to you!”
But Jesus spoke quite otherwise. He said “Love ye
one another.”
The primitive revelation only spoke of the mys¬
terious power which produces and sustains life. Moses
had drawn man closer to this hitherto inaccessible
power; but he had made of it a human power,—brutal,
selfish, fierce, vindictive and cruel, such as the genera¬
tions of men of that time could understand.
Jesus however gently placed humanity in the bosom
of God, as one would place a child in the bosom of its
mother. He established between created beings and
their Creator one single and same life, through the
eternal communion of love.
Jesus was not consecrated in the Temple. He sought
out an obscure hermit in the person of John the Bap¬
tist for his immersion and baptism. Jesus did not refer
to man’s disobedience and fall in the garden of Eden.
He announces that he has come to give men everlasting
bread, eternal life, heavenly joy, but he explains that
eternal life is acquaintance with God.
In Jesus’ Evangel there is nothing absurd or un¬
reasonable. It contains the light of reason and simul¬
taneously that of the heart. His words, precepts, and
instruction, his sublime prayer, his profound and
 IMMORTALITY 109

touching parables, everything which issues directly

from him is simple, limpid, logical and divine.
But where the Master no longer speaks, but the dis¬
ciple narrates, when formulas give place to legend, the
light is obscured, and disputation ensues.
Jesus brought to us the Word of God, which is
Truth, fraternity, and justice. Of the whole body of
Truth he revealed to us what we could assimilate and
understand. As in a lesson given to a child, and which
is not immediately grasped, his instruction has ripened
(in our hearts) little by little.
He saved the world, as one rescues an ignorant soul,
by giving it light; as one rescues one who has lost his
way by putting him upon the right road. He opened
to humanity the royal road of the moral life; he con¬
quered the grosser instincts, and put selfishness in
chains. He descended into the depths of the human
soul, into the inferior regions, in infernis, as the legend
has it; he struck down Satan, that is to say brutal and
wild appetites, which keep alive in men’s hearts the
fires of hell. He is raised from the dead in all his
purity, and all his glory; for that which dies not in man
is the divine spark; it is love. And, if we would press
symbolism into its most secret mysteries, he was con¬
ceived without sin, for divine love has no blemish.
His death was the consecration of his doctrine and
the seal of his Word. It was his sacrifice which pro¬
duced Belief; it is from the uplifted gibbet that his
glory shines forth.
The world would not have noticed him had he not
surmounted the cross!
110 IMMORTALITY

‘4 My God forgive them!’ ’

This last cry of love is the finale of his work, for,
without this sublime agony we would not have inher¬
ited this paramount lesson.
Jesus was to die . . . The seed which he had sown in
men’s hearts could not germinate if not watered with
the drops of his pure blood. But to God he did not
offer this precious blood. God asks not for blood.
It was man, who had need of the blood, and to man he
offered it.”

Before leaving the earth Jesus told us that there

were many mansions for us in the house of the Father.
Ilis whole walk on earth foreshadowed our return to
our real home, but meanwhile he most accurately
plotted our course on earth during this age, if we
wanted “the Kingdom” to he a reality now, as here¬
after.
Let us turn for a moment to the consideration of
the meaning of a few of the hidden things in the Gos¬
pel,—that curious link between the Mosaic past and
the wonderful future.
 CHAPTER XIT

Eternal, Eternity
40. it is well known that the New Testament signifies
by the words 'age/ ‘ages/ ‘age-long/ ‘ages of
ages’ a long continuing state or cycle, which is not
and was not meant by the writers invariably to signify
eternal and eternity.
The whole evidence is too voluminous to review here,
but note the following:
In only two places (out of some 100) is aion trans¬
lated age, viz:

Eph. ii. 7: “That lie might shew in the ages which

are coming on the exceeding richness of His Grace
in goodness towards us in Christ Jesus.”
Col. i. 26: “The mystery which was deeply concealed
adown the ages and generations, but now is made
manifest to his holy ones.”
In one place it is translated ‘course’:
Eph. ii. 2: “In which formerly ye walked (or, con¬
ducted yourselves) according to the course of this
world.”
In thirty other places it is translated “world,” which
veils the meaning. Of the rest, most are translated,
eternal, forever, etc., but at:

Rom. xvi. 25, for ‘clironois aidniois/ what we trans¬

late ‘kept secret since the world began,’ we cer¬
tainly ought to render ‘kept secret (or, kept in the
background) for countless ages.’

Ill
112 IMMORTALITY

and at:
Eph iii. 11, instead of “According to the eternal
purpose,” we might better say: “According to an
end purposed ages since,” for the Greek is a
purpose of the ages’ (prothesin ton aionon).
Where we render “world,” it certainly would be
better to say “age.” See, for example, Matt. xii. 32.
The Greek is: “But whoever may speak against the
Spirit the Holy it will not be forgiven him, neither in
the age now existing nor in the one about to be.” We
render: “neither in this world, neither in the world to
come,” although “age” is not repeated a second time
in the original. Wiclif had it better:
“neither in this world, nor in that other.”
We do not know what constitutes an ‘age’ in the
history of the Earth, but it has been supposed to cover
a period slightly exceeding 2,000 years, correspond¬
ing to the passage of our system from position to posi¬
tion among the signs of the Zodiac. Such a major
period may well be sub-divided into smaller ‘ages’ or
‘cycles’ of 1,000 or of 500 years. The end, of course,
is not abrupt, but all the ages overlap, and the new
cycle or age has its inception before passing out of the
old dispensation,—as it were the periphery of one
circle cutting that of the next in line, or, the cusp
where ages meet—Sandhyakala of Ihe Hindus.
Cram and others have written upon this subject of
Terrene cycles, from the internal and historical point
of view, and anyone can see for themselves that our
earthly affairs seem to be governed with some degree
of regularity as to ‘ages.’ Similarly, doubtless, all
 IMMORTALITY 113

celestial matters are subject to some such law of sub-

cyclical progression.
Hence, the Biblical expressions ‘age,' 'age-long/
'ages of ages’ were well-chosen, and had a meaning far
ahead of the then prevailing astronomical knowledge,
of which we have developed certain details without go¬
ing much beyond the ancients in a general way.
Grattan Guinness published a book in 1878, called:
"The Approaching End of the Age,” in which the recent
year 1923 was predicted as the latest date for the clos¬
ing of our present dispensation. His conclusions were
based on prophecy, but, of course, all depended upon
the 'terminus a quo’ as to the calculations.
He made, however, one definite and illuminating con¬
tribution to the scientific aspect of the matter by es¬
tablishing the fact of perfect harmony existing between
apparently divergent sets of Biblical figures, owing to
one series using solar years and the other lunar years.
At Apoc. xv. 3 the 'true’ reading of the text appears
to be 'King of the Ayes/ and not ‘King of Saints’ as in
our English Version, nor 'King of the Nations,’ as in
some manuscripts. Cf. 1 Tim. i. 17.
Now it is not so generally known that, whereas in
every place where age (aion) occurs, it should prac¬
tically always be translated as an age or cycle, it is
worthy of observation that a good many other expres¬
sions are used to convey the idea of still longer periods.
Thus:

Amaranton and amarantinon are words used by St.

Peter (1 Peter i. 4, v. 4) to convey unfading continuity.
Akalapaustos is another (2 Peter ii. 14). St Paul uses:
114 IMMORTALITY

aiclios, as docs Jude. The writer to the Hebrews uses:

els to dienekes frequently; and at vii. 24, aparabatos, for
‘unchangeable/ appears in the same verse as menein eis
ton aidna.
Akatalutou, as applied to ‘life/ is found in Hebrews
vii. 16, ametathetos in Ilebr. vi. 17-18, and ametakinetos
at 1 Cor. xv. 58.
Aion, on the other hand, seems to have been used with
the definite purpose of indicating the cycles through
which humanity passes on earth and later on in the
heavenlies.
 CHAPTER XIII

The Occult in the New Testament

41. This leads vis to consider other occult language in the
New Testament.
Mark xvi. 12: ‘He appeared in another form’ (en
hetera morphe). This word is nowhere else used
in the Gospels. It is used by Plato to distinguish
the outward form or semblance as opposed to,
‘eidos’ or true form. Gf. eidos thrice in the Mes¬
sianic hymn Isai. liii. 2. Septuagint version.
Morplie is found but twice in the Epistles, at Phil,
ii. 6 and 7 in an argument of St. Paul: ‘Who being
in the form (or semblance) of God thought it not
robbery to be equal with God, but made himself of
no reputation (literally ‘emptied himself’18),
taking the form (or semblance) of a servant, be¬
coming in the likeness of men.’
John v. 13: ‘For Jesus had conveyed himself away.’
The word is exeneusen, and occurs nowhere else in
the New Testament. It means ‘Jesus spirited
himself awayLiterally it means ‘turned aside’
from ek and neuo (nod), but Euripides uses it of
turning aside to death, to ‘nod to death’. Hence,
clearly, here it is used in an occult way. Neuein
sometimes means to fade away. And again Poly¬
bius uses it of ‘to be in equilibrium’. Therefore,
r/rneuein would be out of equilibrium, out of the
body. The old translators seized the meaning.
The Rhemish version says: ‘shronke aside’, Wiclif
‘bowid awei fro the puple’, i. e., just nodded him-
10 Of. Isai. liii. 12 where the Hebrew (not the Greek version) says liter¬
ally emptied.

115
116 IMMORTALITY

self out of the foreground into the background.

John xiv. 1: ‘In my father’s house are many man¬

sions.9 The word is mbnai, nowhere else used ex¬
cept in the 23rd verse of the same chapter in ail
inverse ratio: ‘and we will make our abode
(monen) with him/ literally ‘all about him/ in¬
side and out, (par’ auto).
This is quite remarkable. Move means a tarrying place,
and so is applicable to the different planes or spheres
above, and gives perhaps a hint at our progressive
tarrying places in the life to come.
Could any language be more carefully chosen to reveal
and to veil at the same time?
Could anything be more decisive as to the character
of Him who enunciated his truths so carefully and yet
vividly for all the ages?
St. Paul is not so careful, for he speaks (in 2 Cor. v. 1)
of our heavenly home as oikuin acheiropoieton, a house
made without hands, whereas he would better have re¬
peated Jesus’ monen acheiro-poietcn.
In the same chapter occurs another word fraught with
much meaning. Remember that we are dealing with the
Messiah’s last charges to his friends, the apostles. He
says:
xiv. 21: ‘And he that honoureth me, will be had in
honour by my Father. And I will honour him and
will manifest my very self to him.’ (kai em-
phaniso auto emauton.)
The Authorised Version is so quietly colorless, saying,
‘and will manifest myself to him’ that we read and pass
by the deep significance of the words. Observe, however,
Tynedale and Cranmer’s “and will shewe myne awne
 IMMORTALITY 117

selfe unto him,” and Wiclif has “scliewe,” actually

exhibit, although he did not get the full force of
‘emmiton* here, ‘mine own self/ or as 1 prefer to render:
‘my very self.’ Now the word here for to ‘manifest’
or ‘shew’ is not the usual phaneroo, but emphanizo, and
it occurs nowhere else in the Gospels except here and in
the verse immediately following. Here is more food for
reflection ! We read:
“Judas (not Iscariot) said in reply: ‘Lord, How does
it happen that thou art going to manifest thyself to us,
and yet not to the World?’ ” Then Jesus explains to
him, that ‘the World’ could not see the manifestation,
not being ‘clairvoyant/ and it is only to those who love
him and keep his commandments to whom the “mani¬
festation” is possible. And then he adds that remark¬
able passage, harking back in thought to the ‘many
mansions’ of verse 1, and using the same word for the
second and last time: “And my Father will honour him”
— (such an one who loves me and keeps my word) —
“and to him ive will ourselves come and a tarrying-place
with him {par’ auto, by his very side, with, in, about,
and around him) we will ourselves make,” a veritable
shekinah.
Now follows yet another strange word, for at xiv. 27,
the word deiliato is used for to be afraid.

“Let not your heart be troubled, neither let it be

afraid.”
Most of us have passed this by, because the versions since
Tyncdale all use ‘feare’ or ‘afraid/ as if it were the
Greek word phobeo, but it is a stronger word, and occurs
as a verb nowhere else in the N. T. Tt is more generally
118 IMMORTALITY

in use as a compound r/podeiliao “I shrink back from,”

“I am very fearful of.” Therefore, Wiclif is quite right
to use ‘drcacl.’ Just as people ‘ dread * ghosts.
Remember that Christ was still speaking to his own
followers and to Jude, who had wondered at the ‘ mani¬
festation’ to be. Therefore, the word is again most care¬
fully chosen. (It occurs nowhere else, only deilia once
at 2 Timothy i. 7.)
Does it not all point to the frame of mind in which
Christ then was, visualising to himself the future, with
its scanty faith on earth, but with full promise of mani¬
festations and of indwelling to and in those few who
would honour him, and who are warned not to be faint¬
hearted when they see supernatural, or so-called super¬
natural, appearances and manifestations?
There follows a very graphic passage in xiv. 28, so
simply expressed that again we pass it by.
Jesus says: “Ye have heard what I said to you: ‘I
go and I come to you’.”
Just as if there was a ladder between Heaven and
Earth. 11 go and I come to you.’ The Authorized
Version amplifies quite unnecessarily: “I go away and
I come again unto you.” But there is no “again” in the
Greek at all. Wiclif had it right: ‘I go and I come to
you.’ Tynedale inserted ‘againe’ wrongfully.
In other words, the meaning is: I am perpetually pass¬
ing backwards and forwards between Heaven and Earth.
If we put in the word ‘again’ we destroy the picture
in Jesus’ mind of the uplifting of the Soul, so that there
is a perpetual communion between the ‘monai’ or ‘man¬
sions’ of verse 1 and the ‘rnonen’ or ‘indwelling’ of
verse 23.
 IMMORTALITY 119

Here is a free going and coming as to the clairaudient

people between the planes, where dwell the dear departed
with their lightning visits to those who honour Him here
below, although these last are still earth-bound on their
worldly pilgrimage.
But what a lovely picture! Christ continually going
and coming through his spirit-messengers to visit those
on this poor earth (who honour Him and His teachings),
in the midst of the other incessant activities of that
summery land, to which we aspire.
Skipping chapter xv, the wonderful parable of the
vine and branches, we take up again at xvi. 7:

‘‘But I tell you the truth (when I say to you) it

is profitable to you that I go away,20 for if I go
not away20 the comforter will not come to you. ”
I prefer to render ‘it is profitable to you/ instead of ‘it
is expedient for you/ because sumpherei, quite a curious
word, means literally to ‘bring together’ (see Acts xix.
19, where it is so translated), and dear old Wiclif
quaintly renders: ‘it spedith to you.7
It was ‘profitable7 because an incarnate prophet-—
whether John, or Jesus, or Buddha, or Mahomet —
could only be in one place at one time, — whereas now
there will be free intercourse between Heaven and Earth
for those who wish to see and continue in contact with
God’s chosen messenger-son.
The choice of words, from first to last, is very wonder¬
ful to me. It is like picking up fine grains of gold in the
sand of the seashore, once one’s eyes have been opened
to behold the ‘wondrous things’ in Holy Writ, — often
2° apeltho, “I go away,” a different word from hupago, the one used and
referred to above in xiv. 28.
120 IM MORTALITY

minute, often below the surface, as King David knew

full well.
The record proceeds (xvi. 12-13), all in orderly se¬
quence :

“Yet many things have I to say to you, but ye

cannot support (it) yet awhile.”
“But when that one cometli — the Spirit of the
Truth — he shall lead you (or ‘guide you’) into
every truth (eis pasan ten aletheian).” [Equivalent
of Thummmi in the plural.]

Observe how all embracing. Not, as we translate

roughly: “into all truth,” but
“into each and every department of truth.”
42. This is being fulfilled daily, as science, once so way¬
ward and conceited, is now a humble handmaid of that
which still remains ‘ occult’ or ‘hidden, ’ and is learning
all about the so-called miraculous, and is slowly but
honestly marching on to the conquest in “every depart¬
ment of truth.” But only now, because she has found
the great key of humility to unlock so many doors.
Truth by truth is marching on, and the molecules of
matter, cushioned in a greater or a lesser degree, — now
close, now further apart,—are proving to comprehend or
embrace bodies and ghosts, doubles and spirits, incarna¬
tions and re-incarnations, materialisations and mes¬
sengers from all the planes, embodying the one great
Truth of the ultimate ion and the ultimate Cause, as the
Divine Breath whirls the tiny positive and negative
whorls and particles about upon their Divine mission of
motion to their Destiny, now restraining and now hasten¬
ing them, now aggregating and now segregating them, in
 IMMORTALITY 121

order that all men shall eventually see “the Power and
the Glory of the Lord.”
Now follows chapter xvii, that wonderful prayer of
Jesus to His Father, for the then present and future
generations, couched in such simple language that there
is hardly anything to be noticed there that need detain
us, for the attitude of mind is different, and the language
used (as reproduced by the Recorder) is of child-like
faith, strong courage, and an abiding sense of justice,
and that all will come right in the Father’s good time
according to the great Plan for the World.
We might, in passing, notice one very simple matter,
viz., that what we translate ‘pray’ is really only 'ask.’
In that respect, Jesus’ prayer is not a supplication, such
as is described in the Epistles for such frail mortals as
we are.151 While we, with tears and groanings, supplicate
the Divine blessing, Jesus merely formulates a simple
request to His Father. Thus, instead of in verses 9-10
“I pray for them, I pray not for the World,” it really is:

“On their behalf I ask, not on behalf of the World

do I ask.”

But there is a passage of somewhat mystic significance

which we ought to remark. There is one word (out of
500) in xvii. 15, namely, ares, which is not carefully
enough translated, and which might be rendered “waft
them away,” and which again savours of the occult. It
occurs in the phrase:

“I do not ask that Thou shoulds’t take them out

of the World, but that Thou shoulds’t guard them
from the evil.”
-1 Proseuclie, deesis, enteuxis, hiketeria.
122 IMMORTALITY

. .Ares, from aired, is stronger than ‘ take/ Lambanein

corresponds to ‘take,’ or eklambanein ‘to take out,’ ‘take
away,’ but aired implies to “catch them away” in a
moment, in the twinkling of an eye. 1 would prefer to
render: “I do not ask that Thou shoulds’t ‘remove them
suddenly,’ or ‘catch them up to (Heaven),’ but that
thou shoulds’t guard them from the evil.”
The narrative now follows its historical course to the
end.
We note in passing, at xviii. 7, that the band and their
leaders fell backward even unto the ground (chamai) at
the simple speech, but majestic look, of Him, who, al¬
though he said to Peter, when he unsheathed his sword,
“the cup that my Father hath given me shall I not drink
it,” yet magnetised them, officers and all, by a glance.
The next thing to arrest attention is at xix. 23, con¬
cerning the ‘seamless’ (arraphos) robe, over which the
soldiery cast lots. Presage of the seamless garments of
the world to come!
At xix. 38, the same word is used as the one upon which
we commented in xvii. 15; for are and ere are used of
the bearing away (quickly, quietly, surreptitiously) of
the body of the crucified by Joseph of Arimathea.
Once more this word is used at xx. 2, at the empty
tomb, “eran ton Kurion ek ton mnemeiou”: “they have
borne away the Lord from out of the grave,” justifying
what I say about it, as implying a wafting or hastily
catching away.
Again in xx. 13, to the enquiry of the two angelic
guardians from the tomb: “Woman, why weepest thou ?”
Mary replies: “Because they have snatched away (eran)
my Lord, and I know not where they have laid Him.”
 IMMORTALITY 123

Jesus, having materialised again temporarily, becomes

visible, and says (xx. 17) “Me mou haptou”: 'Touch me
not/ anticipating a sudden movement on the part of
Mary to grasp Him, which students of materialisation
will understand.
At xx. 19, the graphic touch : "the doors being closed”
is inserted in the most natural manner.
But at xx. 22, a very strange word occurs, viz., ene-
phusese. "And, saying this, he breathed hard [there is
no (upon them’ in the original textus receptus nor in
most MSS.], and said to them: 'Receive a spirit holy’.”
The word (from emphusao) IS ONLY USED HERE.
Theodotus (//. 190 A. D.) says of this: "exephen de ton
spinthera,” "He put forth the Divine spark.”
Again at xx. 26, "the doors being closed” introduces
us to the scene with Thomas, but here there is no sudden
handling of the materialised form, and it is to be inferred
that the examination was conducted in a sober and very
solemn manner. It is not even said that Thomas actually
touched the body. The words are: "Then said He to
Thomas: ‘Bring hither thy finger and see my hands; and
reach hither thine hand and thrust it into my side; and
be no longer faithless but believing.’ Answered Thomas
and said to Him: ‘My Lord and my God’.”
Nowhere is it said that Thomas accepted the challenge
and actually handled the body.
Similarly, at xxi. 1-14, the famous scene at the lake¬
side, where a fire and fish and bread are introduced, the
record says:

"Jesus said to them 'Come let us breakfast.’ And

no one of the disciples dared to put Him to the test
by enquiring 'Who art Thou,’ realizing that it is the
124 IMMORTALITY

Lord. Comes Jesus and takes the bread and hands

to them and the fish likewise.’’
It does not say that Jesus ate with them, although He
may have done so (as recorded in Luke xxiv. 43).
The word translated in our versions ‘No one durst a^k
Him’ is another rare and graphic word (exetasai from
exetazo, occurring only twice elsewhere at Matt. ii. 8
‘search,’ and Matt. x. 11 ‘enquire’). It really means ex¬
actly what I have implied by translating “put Him to
the test by enquiring.” It means ‘to prove/ The dis¬
ciples wanted a ‘test,’ but dared not ask.
We have not space to extend the examination further,
although other interesting data exist in the synoptic gos¬
pels, and in the epistles.
43. Such words as chrecmatizo must be investigated in
this connection. It is a temple-word, and it inadequately
translated in Ilebr. viii. 5, Acts xi. 26, and wrongly
rendered in Hebr. xii. 25, 26.
In the passage at Hebr. viii. 5, read: “As Moses was
made the recipient of Divine instructionsrather than:
“admonished of God,” for “of God” is not present; and
at Hebr. xii. 25-26, read: “For if those escaped not who
shunned Him who ivas the mouthpiece of Divine revela¬
tions (ehreematizonta) on earth ...” and not merely
‘him who spake on earth.’
At Acts xi. 26, instead of: “and the disciples were first
called Christians at Antioch,” we should read: “. . . and
to have designated first in Antioch the divine title to
the disciples by calling them Christians.”
 CHAPTER XIV

The Question of Proper Translation of

the New Testament
43B. Again as to \oprjyiit}, iirixoprjytcj, i7rixoprjyia (as at 2
Cor. ix. 10, 1 Peter iv. 11; 2 Pet. i. 5 and 11, Col.
ii. 19, iii. 5; Phil. i. 19, Eph. iv. 16) in connection
with “the Oracles of God,” we can much improve
our translation if we apprehend the deep sense of
the words.
Thus, at 2 Pet. i. 10-11, read rather:
“For if ye do these things ye shall never fall. For
so shall ye be richly endowed with the freedom of the
everlasting Kingdom of our Lord and Saviour Jesus
Christ.”
instead of “For so an entrance shall be ministered
unto you abundantly into the everlasting Kingdom
of our Lord and Saviour Jesus Christ.”
And, at Gal. iii. 5-6, read:
“He therefore that is responsible for linking you
to Himself by the Spirit, and who is the energiser of
(occult) pothers in you”. . .
instead of: “He therefore that ministereth to you the
Spirit, and worketli miracles among you.”. . .
And, at Col. ii. 18-19, read:
“. . . and not depending on the head (or brain),
from which the whole body by means of joints and
ligaments is freely governed and living in life-har-
monv, groweth collaterally with the increase of
God.”

125
126 IMMORTALITY

instead of: “and not holding the head, from which all
the body by joints and bands having nourishment
ministered and knit together increaseth with the in¬
crease of God/'
And, at Phil. i. 19, read:
“For I know that this shall turn to my salvation
through your earnest petition and a shower of the
spirit of Jesus Christ.”
instead of: . . .“and the supply of the Spirit of Jesus
Christ.”
And, at Eph. iv. 15-16, read: . . .“which is the head,
even Christ, from whom the whole body [symbolic
of believers] properly dependent and harmonious in
its life properties through every sense of its life-
giving source of supply ...”

instead of as in the ordinary text.

44. And further, as to Si^yr/ownu, in Mark ix. 9, in
connection with the transfiguration (literally metamor¬
phosis ):
After Jesus and the accompanying disciples had de¬
scended from the Mount, it is recorded in Mark ix.
14-15 that, rejoining the other disciples, they saw a
great crowd around them with the scribes questioning
them, and that on the approach of Jesus, the multitude
was greatly amazed (exethamhethe), and running to
him saluted Him.
Why were they ‘greatly amazed?’ What was there
in Ilis appearance at that particular time to ‘greatly
amaze’ them, or amaze them ‘beyond measure’ as the
prefix “ex” indicates?
Surely because the light of the Glory of the Transfigur¬
ation had not yet completely disappeared from His coun¬
tenance and person, just as in Exodus xxxiv. 29, 30.
 IMMORTALITY 127

(referred to by St. Paul in 2 Cor. iii. 7, 13) a similar

thing is recorded of Moses. And so the commentators
regard the matter.
But what proof is there to this effect?
Well, of proof there is a double sort.
First, the recorder here is Mark, a disciple and fol¬
lower of Peter, from whom directly lie obtained his
materials. Secondly, from a verbal matter in an
earlier verse (ver. 9) where it is recorded that Jesus
enjoined on his companions the advisability of ‘telling’
no man what they had seen until after the resurrection.
Now the matter turns somewhat on this word. It
means more than ‘tell.’ It should be translated “en¬
joined on them that they should not ‘describe in detail’
to any one what they had seen.”
The word occurs elsewhere, as follows:
Mark v.16 Translate: “explained fully” not “told”
Luke viii. 39 “ “report exactly” “ “show”
ix. 10 “ “reported in detail” “ “told”
Acts viii. 33 “ “set forth clearly” “ “declare”
ix. 27 “ “explained in detail” “ “declared”
xii. 17 “ “explained fully” “ “declared”
Hebr. xi. 32 “ “to exhibit fully the “ “to tell of
histories of Gideon . .” Gideon . .”
[So in Luke i. 1 diegesis translated a “declaration”
really means: “a full and explanatory history or ac¬
count.”]
A reference to the accounts in Matthew and Luke
will show that the details supplied to Mark by St. Peter
are there lacking.

44B. I have just discovered another word (belonging

more or less to an occult vocabulary) in a Greek MS. of
128 IMMORTALITY

the Apocalypse hitherto unexamined, but its equivalent

has long- been known in the Syriac version.

“And he brought me in spirit onto a great and high

mountain, and showed me the Holy City Jerusalem,
descending out of Heaven from God, having the
glory of God, and her light (was) like unto a most
precious stone, as a jasper stone, clear as crystal.”

By the substitution of a single letter, we are invited

to read — by this Syro-Greek combination— avyrjs for
avTrjs, involving “rays” instead of “her,” and we are
also to read ‘as7 ( ws) for ‘and7 (kcu).

We then translate as follows:

“ . . . having the glory of God, as the light-source

of her radiance, like a most precious stone, spark¬
ling like a jasper.77

This seems noteworthy. Assuming the descent of the

Holy City Jerusalem to be figurative, what more nat¬
ural than a description of her effulgence as conveying
the life-giving irays1 of fluidic intercourse between
Heaven and Earth?
 CHAPTER XY

Jesus’ Life Before the Ministry. What is

Truth? Ancient Religious Systems
45. Before leaving the subject, and in continuance
of the remarks on John xvi. 12, 13, I would like to re¬
produce Jesus’ definition of TRUTH, as found in a
book called “The Aquarian Gospel.’’
The World has always marvelled at the silence main¬
tained as to Jesus’ life between the ages of 12 and 30,
when he began the Ministry. There is a tradition that
he journeyed again to Egypt and studied there, and
went as far as India and Persia in the intervening
years. All this history the above book reports in de¬
tail, claiming its sources from the “Akashic Records.”
At any rate, the chapter to follow is very remark¬
ably worded. The scene takes place in India, in the
garden of the temple. And this is what Jesus has to
say of Truth, of Falsehood, of Man, of Power, of Force,
of Understanding, of Wisdom, and of Faith:—
Chapter xxii

“The friendship of Jesus and Lamaas. Jesus ex¬

plains to Lamaas the meaning of truth, man, power,
understanding, wisdom, salvation and faith.

1. Among the priests of Jagannath was one who

loved the Jewish boy. Lamaas Bramas was the
name by which the priest was known.

123
130 IMMORTALITY

2. One day as Jesus and Lamaas walked alone in

plaza Jagannath, Lamaas said. My Jewish master,
what is truth?
3. And Jesus said, Truth is the only thing that
changes not.
4. In all the world there are two things; the one is
truth; the other falsehood is; and truth is that
which is, and falsehood is that which seems to be.
5. Now truth is aught, and has no cause, and yet it
is the cause of everything.
6. Falsehood is naught, and yet it is the manifest
of aught.
7. Whatever has been made will be unmade; that
which begins must end.
8. All things that can be seen by human eyes are
manifests of aught, are naught, and so must pass
away.
9. The things we see are but reflexes just appearing,
while the ethers vibrate so and so, and when con¬
ditions change they disappear.
10. The Holy Breath is truth; is that which was, and
is, and evermore shall be; it cannot change nor
pass away.
11. Lamaas said, You answer well; now, what is
man?
12. And Jesus said, Man is the truth and falsehood
strangely mixed.
13. Man is the Breath made flesh; so truth and false¬
hood are conjoined in him; and then they strive,
and naught goes down and man as truth abides.
14. Again Lamaas asked, What do you say of
power?
15. And Jesus said, It is a manifest; is the result of
force; it is but naught; it is illusion, nothing more.
Force changes not, but power changes as the
ethers change.
 IMMORTALITY 131

16. Force is the will of Gocl and is omnipotent, and

power is that will in manifest, directed by the
Breath.
17. There is a power in the winds, a power in the
waves, a power in the lightning’s stroke, a power
in the human arm, a power in the eye.
18. The ethers cause these powers to be, and thought
of Elohim, of angel, man, or other thinking thing,
directs the force; when it has done its work the
power is no more.
19. Again Lamaas asked, Of understanding what
have you to say?
20. And Jesus said, It is the rock on which man
builds himself; it is the gnosis of the aught and of
the naught, of falsehood and of truth.
21. It is the knowledge of the lower self; the sens¬
ing of the powers of man himself.
22. Again Lamaas asked, Of wisdom what have you
to say?
23. And Jesus said, It is the consciousness that man
is aught; that God and man are one;
24. That naught is naught; that power is but illu¬
sion; that Heaven and earth and hell are not above,
around, below, but in; which in the light of aught
becomes the naught, and God is all.
25. Lamaas asked, Pray, what is faith?
26. And Jesus said, Faith is the surety of the omnipo¬
tence of God and man; the certainty that man will
reach deific life.
27. Salvation is a ladder reaching from the heart of
man to heart of God.
28. It has three steps; Belief is first, and this is what
man thinks, perhaps, is truth. [See p. 260]
29. And faith is next, and this is what man knows
is truth.
30. Fruition is the last, and this is man himself,
the truth.
132 IMMORTALITY

31. Belief is lost in faith; and in fruition faith is

lost; and man is saved when he has reached deific
life; when he and Ood are one.”

And further, note this:—

“Anything which is temporary — fleeting and
evanescent as the passing breeze — should not be
dignified with the name of, nor receive the esteem
which belongs properly to Truth. Truth is the
same yesterday, today, and forever. It is the same
always and everywhere. Absolute truth is im¬
mutable. He that teaches a doctrine which is ab¬
solutely true, does not proclaim a thing which is
temporarily certain; but an everlasting substan-
tialism which rests upon the immutable authority
of God. But he who proclaims that which is des¬
tined to decay — to become obsolete and useless —
does not reveal a truth of God, but merely a cir¬
cumstance in the constitution of things. He speaks
of things merely; not of that immutable principle
whereby those things are held together in har¬
monious concord.”
A. J. Davis, vol. 3, p. 363.
And again, vol. i, pp. 177-8:
“One widespread and fatal error or misappre¬
hension I behold in all the earth. It is that man
(with but few exceptions) knows not what Truth
is; lie knows not where to find it—how to estimate
it—how to separate it. Thus, facts are locked to¬
gether ; and a long chain of facts is estimated as a
principle of truth; while, in reality, Facts are only
Things, and Truths are Principles.”

Further, as to Truth, and in connection with these

copious extracts, note the following from Allan Kardec,
“The Spirit Book,” p. 250 (Ed. Redway 1898) :—
 IMMORTALITY 133

Q. 628. 1 Why has not the truth been always placed

within reach of every one?’
A. ‘Each thing can only come in its time. Truth is
like light; you must be accustomed to it gradually;
otherwise it only dazzles you.’
‘Hitherto, God has never permitted man to re¬
ceive communications so full and instructive as
those which he is permitted to receive today. There
were undoubtedly, in ancient times, as you know,
individuals who were in possession of Knowledge
ivhich they considered as sacred, and which they
kept as a mystery from those whom they regarded
as profane. You can well understand, from what
you know of the laws, which govern the phenomena
of spirit-communication, that they received only a
few fragmentary truths, scattered through a mass
of teachings that were generally emblematic, and
often erroneous. Nevertheless, there is no old
philosophic system, no tradition, no religion, that
men should neglect to study; for they all contain
the germs of great truths, which, however they may
seem to contradict each other—perverted as they
are b}r their mixture with various worthless ac¬
cessories—may be easily co-ordinated, with the aid
of the key that spiritism gives you to a class of facts
which have hitherto seemed to be contrary to rea¬
son, but of which the reality is irrefutably demon¬
strated at the present day. You should therefore
not fail to make those old systems a subject of
study, for they are rich in lessons, and may con¬
tribute largely to your instruction.”

Add from “Bhagavad-Gita” the following:

“They comprehend not, the Unheavenly,
How Souls go forth from Me; nor how they come
Back unto Me: nor is there Truth in these
Nor purity, nor rule of Life. ‘This world
Hath not a Law, nor Order, nor a Lord/
134 IMMORTALITY

So say they: ‘nor hath risen up by Cause

Following on Cause, in perfect purposing,
But is none other than a House of Lust/
And, this thing thinking, all those ruined ones—
Of little wit, dark-minded—give themselves
To evil deeds, the curses of their kind.
Surrendered to desires insatiable,
Full of deceitfulness, folly, and pride,
In blindness cleaving to their errors, caught
Into the sinful course, they trust this lie
As it were true—this lie which leads to death—
Finding in Pleasure all the good which is,
And crying ‘Here it finishethP
Ensnared
In nooses of a hundred idle hopes,
Slaves to their passion and their wrath, they buy
Wealth with base deeds, to glut hot appetites;
‘Thus much, today/ they say, ‘we gained! thereby
(Cf. Jas. iv. 13)
Such and such wish of heart shall have its fill;
And this is ours! and th’ other shall be ours!
Today we slew a foe, and we will slay
Our other enemy tomorrow! Look!
Are we not lords? Make we not goodly cheer?
Is not our fortune famous, brave, and great?
Rich are we, proudly born! What other men
Live like to us? Kill, then, for sacrifice!
Cast largesse, and be merry P So they speak
Darkened by ignorance; and so they fall—
Tossed to and fro with projects, tricked, and bound
In net of black delusion, lost in lusts—
Down to foul Naraka. Conceited, fond,
Stubborn and proud, dead-drunken with the wine
Of wealth, and reckless, all their offerings
Have but a show of reverence, being not made
In piety of ancient faith. Thus vowed
To self-hood, force, insolence, feasting, wrath,
These My blasphemers, in the forms they wear
 IMMORTALITY 135

And in the forms they breed, my foemen are,

Hateful and hating; cruel, evil, vile,
Lowest and least of men, whom I cast down
Again, and yet again, at end of lives,
Into some devilish womb, whence—birth by birth—
The devilish wombs re-spawn them, all beguiled;
And, till they find and worship Me, sweet Prince!
Tread they that Nether Road.
The Doors of Hell
Are threefold, whereby men to ruin pass,—
The door of Lust, the door of Wrath, the door
Of Avarice. Let a man shun those three!
He who shall turn aside from entering
All those three gates of Narak, wendeth straight
To find his peace, and comes to Swarga’s gate.”
 CHAPTER XVI

Spiritualism
46. Spiritualism—or Spiritism, as the French call it—is
as old as the World, as we have previously indicated.
It took on renewed vigour, however, in the middle of
the last century, from the revelations to Allan Kardec,
in France, and to Andrew Jackson Davis, in America.
These men printed their communications, and they are
at the base of our modern terminology. The case of
Davis was remarkable to this extent: that he left school
while a mere boy, and what he ‘received’ was largely
of a complicated and scientific character, his communi¬
cations being couched in language far beyond his ordi¬
nary literary capacity, with the result that he lived
with a dictionary under his arm!
A little later, about 1870, an English clergyman,
Stainton Moses, writing under the name of “M. A.
Oxon,” gave to the world a very interesting book, cov¬
ering dialogues between himself and his supposed
supramundane adviser, in which is thrashed out all his
personal theological difficulties, resulting finally in his
views being profoundly modified by these counsels,
couched in a sustained vein of lofty idealism.
Some people have seen here merely a contest between
Stainton Moses’ subliminal self,—his subconscious ego
—, and his superconsciousness, but I am not of this
opinion.

136
 IMMORTALITY 137

There is, however, a considerable medical school, led

by Dr. Prince, of Boston, who will not allow this, and
who attribute all these phenomena to the subconscious,
but their contention is infinitely more difficult of cre¬
dence than the other theory of outside force. If such
communications originate from one of the layers of our
subliminal consciousness, then that part of our “ego”
oftentimes plays a villainous part and strives to mis¬
lead the conscious ego in many unworthy ways. Be¬
sides which, when confronted with questions which
should be as familiar to our subconscious personality as
to our superconscious ego, failures to respond correctly
are very frequently recorded.
A lady of my acquaintance, after six months of steady
communications, got into a somewhat doubtful frame of
mind. The next time she sat down nothing came. She
sat for a solid hour. Nothing! Just as she was about
to abandon the attempt, the writing showed signs of
beginning. She asked at once, ‘Where in the world have
you been?’ The answer was convincing. ‘You began to
doubt our separate existence, did you not ? We wished
to show you that these communications have nothing to
do with your subconsciousness, so we held back. Are you
now convinced?’ As the writing had always begun
within a very few minutes, this seemed conclusive as to
the reality of the communicators.
As regards the discussions about the ‘subconscious’
and the ‘unconscious,’ with Mrs. de Watteville’s com¬
municators, (too long to reproduce here in full,) they
have this to say at the close, which is most important:

Q. Are you not of the opinion that the subconscious

or the unconscious,—such as the cavilers picture it.
138 IMMORTALITY

—would be the negation of free-will and of one’s

personality ?
A. Yes, most decidedly. And it would be more than
this, it would be the height of injustice, for then our
pretended soul would be no more than a miserable
mountebank directed by a casual will, by a kind of
exterior folly, which we could neither dominate, nor
expel from our domain, of which we could not make
use, but which would make use of us to unbalance all
the actions of our life.
We would have taken on a body under the most
abnormal and incongruous conditions, having to sus¬
tain an absolutely uneven battle, in which we would
be practically stricken down by the non-acting and
non-conscient part of our being. In that case why
the reflecting qualities—why our education? Would
it not be much better to let us grow up like a wild
sapling, to which culture is refused, knowing that its
instinct will lead it to find the light and heat, even if
for that it had to fashion for itself a passage amidst
the environing clefts, and grow up crooked and de¬
formed? . . . No, dear friend, all these things are
suppositions, given out by those who have decided in
advance to sidetrack all spirit-manifestations into
the region of the material personality, and to cause
to return to man that which comes from him, without
admitting that he can for a single instant have left
his carnal envelope, to go and spiritualise himself by
a glance in the direction of the beyond. Why this
obstinacy on the part of anti-spiritualists? Ought
they not to admit that the Earth, the World, and
Nature are governed by universal and similar laws ?
—thus, as the venous blood reaches the lungs to in¬
hale the air which comes in from the outside, to
obtain life-giving properties and to rebecome
arterial, so the soul has need of drawing near to us,
to draw thence the moral courage for life’s struggle,
 IMMORTALITY 139

and to circulate it thereafter throughout the regener¬

ated spirit.”
Further, anyone who has felt the magnetic or
fluidic influences invade them, when quite alone, will
know that this is a force from the outside of not only
our body, but from outside our personalities, be they
on the surface or latent.

47. The usual proofs Spiritualism has to offer of a con¬

tinuing life and energy of those who have ‘died,’ or
left the body, are as follows :

A. Visions of the departed, by which I mean those

cases which can be substantiated by repetition, or
testimony of more than one witness.
B. Photographic blurs, marks, or actual representa¬
tions of heads or partly materialised forms, invisible
to the naked eye, but impressed on the sensitive
plate, of which there appear to be numerous authen¬
tic instances (outside of fraudulent cases, of which,
alas, here too, cases occur to delay acceptance of the
phenomenon).
C. Materialisations,—by which I mean such abso¬
lutely and convincingly authentic cases as that of
Katy King—, who, in the presence of many diverse
witnesses, and in fairly good light, appeared and re¬
appeared during several months in Sir William
Crookes’ house. In such cases, actual, although
transient, creation of a body is understood to be
possible and effected (by the help of a low order of
‘spirits’) by the issue from the Medium of his or
her vital fluid, the admixture of the “fluids” of the
spectators, addition of “fluids” from the circumam¬
bient air, and finally some of the fluid of the spirit-
operators themselves. The Medium in such cases is
found to have lost a great deal of weight. [This act
of creation is really no more wonderful than the
appropriation by plants of nitrates from the atmos¬
phere, and other ingredients from the soil.]
140 IMMORTALITY

I). By what is known as *1 Apports, ’’ when ?igain a

low' order of spirits bring through closed doors and
windows such things as flowers, or more solid bodies,
which are understood to be dematerialised or sep¬
arated outside and reformed inside the room, and
carried by the hands of partially materialised spirit
operators. This form of manifestation goes back to
the dawn of history. Apports of flowers are of con¬
stant occurrence in the pages of the great Indian
Epic, the Mahabharata, and the account of them
seems to be incorporated in the record in the most
unstudied manner.
| We need not speak of more nois}r manifestations,
such as tambourine, cymbal, or trumpet playing, nor
pause to consider the erratic results of the disorderly
phenomena generally referred to the agency of
“Poltergeist”].
E. The issue from the body, in a darkened but not
wholly dark room, in the presence of sundry wit¬
nesses, of the ‘double,’ ‘soul,’ or ‘perisprit’ of an
entranced or magnetised human being, such
‘shadow (as in the case of Durville's experiments)
being actually seen, and even weighed. The reality
of this commanding .spectre and its paramount value
as governing its temporary body being demonstrated
as follows: When the entranced body is given strong
things to smell, or disagreeable elements are put in
its mouth, the subject neither smells nor tastes any¬
thing whatsoever; but, when similar things are
placed near the spectre's ears or lips, the subject—
several feet away—exclaims with disgust or pleas¬
ure, as the case may be, and can generally name the
substances employed. This experiment is supposed
to demonstrate this actual ‘link’ with the invisible,
the shadowy form being the ‘perisprit-soul ’ as it will
eventually return to its spiritual abode, when com¬
pletely freed from the body at death. During life,
there is still a chain of fluid which retains its hold on
 IMMORTALITY 141

the body when temporarily absent (See pp. 194/5

and 257.)
F. Cases where this “perisprit” being freed from the
body during sleep, (a) visits scenes some distance
away and is seen by mortal clairvoyant eyes; or (b),
is transported to heavenly spheres or “planes,” and
lias exceptionally and very occasionally a recollec¬
tion of this visit when re-embodied.
G. Pure clairvoyance of people defunct, or of past or
future events, whether of personal application or
not.
H. Clairaudience, such as Joan of Arc assumed, and
such as is vouchsafed to many on this earth, whether
attributed to extraterrestrial communications or not.
I. Clairvoyance and clairaudience by a recognised
medium in trance for the benefit of third parties.
J. Visions inside the eye-lids, — when not entranced,
— by anyone who resorts to ‘the stillness,’ and,
(whether by means of the ‘third’ or ‘pineal’ eye, or
otherwise) is vouchsafed visions: (a) of heavenly
scenes and colors, or (b) of faces and forms of
friends and relatives who have ‘passed over.’
K. Direct view, by people, more or less mediumistic,
of Spirit-Lights, so-called (and doubtless properly
so called), said to represent,—as far as human eyes
can detect them—, the spirit-aura or spirit-illumina¬
tion of visiting friendly spirits, who flit and roam
about the room.
L. So-called ‘Raps’ or communications from invisible
operators, by which I mean intelligent and intelligi¬
ble signals by rapping on solid objects in order to
communicate words or sentences and to give replies
to questions, and generally carry on a conversation
with the person or the circle present and invoking
such relations. This has formed the subject of a
monograph by the late Dr. Crawford in connection
with the Goligher family and circle in Ireland, and
he claimed, by various experiments, to have discov-
142 IMMORTALITY

ered the mechanism of raps, but I am told that this is

only one of the methods which can be employed.
To this, of course, is to be added the usual table¬
turning experiments, which include the actions of a
light table in performing and bowing as if it were
animate,—and itself replying to questions by ges¬
tures and by moving about to prescribed places and
in prescribed directions.
I hesitate to add here ‘levitation,’ but if we admit
the presence of outside operators for table move¬
ments and for raps, we can also assume the same
powers employed for levitation of the human body
by outside spirit force.
M. Automatic writing, by which I do not mean the
production of a few loops, or of automatic drawing
by the many, but a series of well-intentioned highly
educative communications over a series of months
and years, the whole product forming a synthetic
whole of very great significance and value, such as
have been vouchsafed to a few,— (directly, or with a
medium passively assisting in the writing),—for in¬
stance to Allan Kardec in France in the middle of the
XIXth century, or the Series from ‘Imperator’ to
Mr. Stainton Moses in 1870, or to Mr. Bligh Bond
and his medium about Glastonbury, or to Mrs. de
Watteville in Paris, a lady still living in her 80th
year, who has been favored during thirty-five con¬
secutive years with communications from the same
two spirit-friends, and who has published (for pri¬
vate circulation) four octavo volumes of these won¬
derful conversations, and has summarised the teach¬
ing in one small octavo volume sold to the Public and
entitled “Ceux qui nous quittent.,,
N. * Direct-writing, ’ by which is meant the receipt on
paper, without intervention of human hands, or the
visible intervention of the operating agency, of writ¬
ten messages from the dead, such as are recorded in
the book of the Russian Baron de Goldenstubbe,
 IMMORTALITY 143

Paris 1857, or in the book by Robert Dale Owen:

“The Debatable Land,” London 1871, see pp. 294-
301, who with Kate Fox saw the operator at work.
This kind of communication is difficult, but not
as rare as it seems to the uninitiated, nor is it neces¬
sary to supply the operator with a pencil. At times
they fabricate for themselves the necessary writing
material, and the locality most favorable for this
experiment is said to be the propinquity of ancient
tombs in the fluidic ambiance of old cathedrals and
churches.
O. So-called “Cross-correspondences,” involving the
receipt at one point from various localities on our
globe of fragmentary messages, which, when brought
together, make sense and form an intelligible mes¬
sage. These have been thought to be impossible,
telepatliicallv or otherwise, without some directing
hand from the spirit-world, but no conclusive series
has been known save one, conducted by Mrs. de
Watteville’s friends, and given to the World (in
French) at a meeting presided over by Camille Flam-
marion and addressed by Dr. Geley, shortly before
the Great War. The experiment was successfully
brought about in the summer of 1913, and I will
refer to it again at some length (p. 226 seq.)
P. Tests, such as the request for information as on
what page in what volume of a certain book occurs
a certain passage, with the information accurately
conveyed. Compare the best series so far published
in ‘The earthen vesseP by Lady Glenconner (now
Lady Grey).
Q. Muscular control, by which an outside force will
preside temporarily over a part of the human body,
such as the arms and hands, and automatically
follow down the lines of a book which one may be
reading, sometimes calling attention to a passage-
skipped; the fluidic force being felt so overpower-
ingly in the limbs as to preclude any idea whatsoever
of action by the subconscious mind.
 CHAPTER XVII

As to “Phainomena”
48. It is an amusing fact, that people,—some of them
amongst the most religious,—do not wish to believe in
‘spiritualism’ (or possible communication with those
who have passed on before and dwell ‘beyond’),—in
fact, they use every faculty to deny or explain away
the phenomena of spiritualism.
If I give a book on the subject to a friend, he imme¬
diately consults another friend, who “tells him” “he
has heard” that it was all a fake.
If I submit facts carefully and laboriously gathered
by competent scientific men, who have spent themselves
without mercy to obtain and control them, I am told
that their enthusiasm misled them.
My very self, fully convinced at the time of some
special occurrence, begins, at a later period, to doubt
my senses and my recollection of the facts.
But there have been very notable converts from
among the most sceptical, who simply could not get
away from the facts. I do not repeat the word “phe¬
nomena” for it is a very misleading word, meaning
“appearances,” and not realities. According to Kant,
Fichte and James Hinton, nearly everything which we
consider to be actualities may be merely “phenomena”;
and, vice versa, the so-called phenomena be the ac¬
tualities. And this view is as old as the time of Plato

144
 IMMORTALITY 145

and Pythagoras and runs right through the Indian

scriptures, altlio the West has taken so long to rediscover
it.
But enough has been given to the Public to put at
rest all such questionings.

Sir Oliver Lodge says :

‘'There is no agony like that of returning anima¬

tion,”

and, in another place:

The transition called ‘ Death ’ may thus be an

awakening rather than a sleeping; it may be that we,
still involved in mortal coil, are in the more dream¬
like and unreal condition.”

A. M. Clerke (Modern Cosmogonies p. 196 and 198) says:

. “The ether is assuredly the seat of intense activi¬

ties which lie at the root, most likely, of all the pro¬
cesses of nature. ... Unfelt, it is the source of
solidity; unseen, it is the vehicle of light; itself non-
phenomenal, it is the indispensable originator of
phenomena. A contradiction in terms, it points the
perennial moral that what eludes the senses is likely
to be more permanently and intensely actual than
what strikes them.”

Schiller (Riddles of the Sphinx, London 1891, quoted by

Win. Jdmes) says:

“Matter is an admirably calculated machine for

regulating, limiting, and restraining the conscious¬
ness which it encases. ... If the material encase¬
ment be coarse and simple, as in the lower organisms,
it permits only a little intelligence to permeate
through it; if it is delicate and complex, it leaves
more pores and exits, as it were, for the manifesto-
146 IMMORTALITY

tions of consciousness. ... On this analogy, then,

we may say that the lower animals are still entranced
in the lower stage of brute lethargy, while we have
passed into the higher phase of somnambulism,
which already permits us strange glimpses of a
lucidity that divines the realities of a transcendent
wTorld. And this gives the final answer to Material¬
ism ; it consists in showing in detail that Materialism
is a “hysteron proteron, ” a putting of the cart be¬
fore the horse, which may be rectified by just invert¬
ing the connection between matter and consciousness.
Matter is not that which produces consciousness, but
that which limits it and confines its intensity within
certairi limits. . . . This explanation . . . admits
the connection of Matter and Consciousness, but
contends that the course of interpretation must pro¬
ceed in the contrary direction. ... It explains the
lower by the higher, Matter by Spirit, instead of
vice versa. ’ ’

Maeterlinck (Les Dieux de la Guerre) says:

“C’est maintenant que nous sommes dans le songe,

dans le tout petit songe del’illusion humaine; et c’est
alors que nous entrerions dans la verite eternelle de
la vie sans limites, ou baigne notre vie.”

A. J. Davis (vol. ii. p. 241) says:

“The passage from this sphere into the next is no

more a change to the individual than a journey from
America to England, excepting the almost complete
emancipation consequent upon the change, from
rudimental misdirection and earthly imperfections. ’5
Romanes says:

“Everywhere, therefore, the reality may be psy¬

chical, and the physical symbolic. ’’
 IMMORTALITY 147

Allan Kardec (Le livre des Esprits p. 311) :

“Les corps ne sont que les deguisements sous

lesqucls ils apparaissent dans lo monde.”
Dr. Geley (De lTnconscient au Conscient p. 219) says:

“Nous avons etc forces de comprendre que la

forme corporelle n’est quTme illusion temporaire.”

Plotinus says:
“But the things which enter into and depart from
matter are nothing but imitations of being and
semblances flowing about a formless substance/’
. . .“For sense is alone the employment of the dor¬
mant soul; since as much of the soul as is merged
in the body, so much of it sleeps.’’

Plato says (Rep. VIII):

“In the present life he is sleeping.”

Plato (Sophista) says:

“But likewise if being is a non-whole on account

of its becoming passive to whole, but yet is whole
itself, being in this case will happen to be indigent
of itself.”
Confucius says:
“This life is a sojourn—Death is Returning!”

Ptahhetp (Prisse papyrus, before 2,000 B. C.) says:

“Man commits daily and boldly all sorts of
crimes, and lives as if he were dead. What sages
know to be death is his daily life.”
And so in Pend Nama or Book of Counsels of the Mo¬
hammedan Faridu-d-’Din Atar:
“Come and I will shew thee what the world is like.
It is like a phantom which a man sees in sleep, and
148 IMMORTALITY

when he awakes no profit remains to him from his

sweet illusion. So, when Death comes and wakes us
from the Dream of life we carry away with us noth¬
ing of the good things we have enjoyed in this
world.1’

Carlyle says (On Heroes 1841 p. 59) :

*4They seem to have seen, these brave old North¬

men, what Meditation has taught all men in all ages,
that this world is after all but a show—a phenome¬
non or appearance, no real thing. All deep souls see
into that . .

In this connection, let me quote from J. Arthur Hill

“New evidences in Psychical Research'7 (pp. 207-8) :

“Science is extending our purview into another

world, and is confirming the tidings of the poet and
the seer," (and he quotes) :

‘Who knoweth if we quick be verity dead,

‘And our death life to them that once have passed
it V
(Euripides, Frag. 638.)

‘Peace, peace! he is not dead, he doth not sleep !

‘He hath awakened from the dream of life.
‘ JTis we who, lost in stormy visions, keep
‘With phantoms an unprofitable strife.'
( 8 h alley, A do n a is )
(Hill continues) :

“No, not unprofitable; we are here for education,

and the strife is purposed. We need not grudge the
throe. We must learn, nor account the pang. Edu¬
cation and evolution — this is, as Emerson says, the
only sane solution of the enigma. Evolution on the
other side, as well as on this":
 IMMORTALITY 149

‘No sudden heaven, nor sudden hell, for man,

‘But thro’ the AVill of One who knows and rules —
‘And utter knowledge is but utter love —
‘Aeonian evolution, swift or slow,
‘Thro’ all the spheres—an ever opening height,
‘An ever lessening earth.’
(Tennyson—The Ring)
Jesus, Himself, often said: “He that hath ears to hear
let him hear.” The rest must continue in darkness and
ignorance.
49. As to identity, I may quote a passage from A. J.
Davis:

“I am further taught that the spirit preserves its

identity on Ike ground that every organization is
absolutely different. This fact precludes the possi¬
bility of absorption or amalgamation or disorgani¬
zation. The difference in the arrangement of in¬
herent elements establishes the individual in this life
and through all eternity. If spirits were constituted
alike, they would inevitably irresistibly gravitate to
but one centre, would desire to occupy but one posi¬
tion and to fill one locality. But being constitution¬
ally dissimilar, they can not, nor do they desire to be
absorbed by or amalgamated with other spirits, nor
can they lose themselves, as some have been led to
suppose, in the Universal Spirit, or Great Positive
Mind.”
In this connection note that, contrary to what is
usually supposed to be the Brahmanic teaching, the Ma-
habharata distinctly says that eventual reabsorption into
Brahm is optional.
50. One thing stands out very clearly today:

The serious communications from the other side—

from Swedenborg to de Watteville—are all agreed
150 IMMORTALITY

among themselves in the main, and that represents an

immense gain over the tentative creed which was avail¬
able only a few years ago.
Brushing aside a god-made hell and a personal arch-
devil, they all preach one doctrine:
a) God-invisible pervades all.
b) We are to be our own judges.
c) The ‘law of attraction’ will put us in our proper
sphere and among our similars in the beyond.
d) Punishment exists, but will be, ipso facto, self-in¬
flicted by the ‘law of repulsion’ from good.
e) Progress is infinite for all, and progression is ex¬
plained as limited to refinement of etheric bodies so
that they are ‘bound’ or confined to certain ‘states’
or localities by their own attitudes until able to
move from their environment by spiritual progress.
f) Capital punishment is wrong, in that it liberates
base souls from the body in the plenitude of their
unrepentant condition, and the3r remain ‘earth-
bound’ and noxious.
g) The doctrine of reincarnation is generally held and
taught and explained with the greatest fullness.

Incredulity in spirit phenomena is simply and solely

due to ignorance.
51. Perhaps I can drive this point home in the clearest
way by referring to a passage in Allan Kardec’s work
on Genesis (Ed. 1868, p. 321) where he says:

. . . ‘This phenomenon has nothing in it that need

cause us surprise, if we reflect and take into account
that the most 'powerful motive forces are to be found
exactly in the most rarefied and even imponderable
of the fluids known to us on earth, such as air, steam,
 IMMORTALITY 151

and electricity.’ [And he might have added “Love,”

which is a real, though invisible and intangible
Super-force.] And see Taylor’s Physical theory of
another life pp. 233 seq.
This is a truth as old as Socrates and Plato that in¬
visible things are necessarily greater than visible things.
Reflect on the compressed air which we use now for
brake-power to the exclusion of all other brakes, and
for inflating automobile tires.
And what about the air which we breathe with all the
subtility of its vital force and fluids? Is it not invisible,
although so potent a factor in our lives?
Consider the power of steam, or of vaporised gaso¬
line (unknown in Kardec’s day). Consider hydrogen
and helium gas as they rise superior to gravity.
And then consider what we know so far of electricity,
with its imponderable character, and its immense and
immediate power in action whether harnessed as we
harness it, or unharnessed as in the lightning or in the
electric waves which visit our wireless sets, but which
are present whether we cognize them or not.
Known facts therefore are distinctly against what is
known as Materialism. For it is far easier to believe
in great unknown,—if rarefied and imponderable forces,
—which will, with great ease, lift us into another at¬
mosphere and sustain us there, than to believe in the
complete obliteration of our personality.
Sir E. Rutherford in his presidential address at Liver¬
pool in Oct. 1923, spoke of the nucleus of Hydrogen being
the most stable.
 CHAPTER XVIII

Summary of Spirit-Teaching
52. In a paper of this kind, it is not possible to go into
as great detail as would be desirable for a full and
comparative exhibition of the ‘gospel’ preached by
the different serious communicators from the ‘beyond,’
but I would like to summarise here the principal points
of dogma and doctrine given to us by Madame de
Watteville’s three principal correspondents, who are
not important unknown personalities, signing them¬
selves ‘Imperator’ or some other high-sounding title
(like Stainton Moses’ tutor), but who were contempo¬
raries of this lady, personal friends and relations, and
who have continued their friendship and friendly aid
by means of automatic writing over a period covering
some consecutive thirty-five years [4 vols. privately
printed].
It will be profitable, therefore, I think, to summarise
the latest teaching of Mrs. de Watteville’s correspond¬
ents.
I presume that in an essay of this kind, facts are
preferable to theories.
What we recognize as Facts may not be Truths, but it
is as near as we can get.

152
 IMMORTALITY 153

As these replies to spontaneous enquiries1 extend

over a period exceeding thirty years, and have not
been printed for public sale, and as they represent, so
to speak, the ‘last word’ from spirit-land, I would fain
pass them on in English, given this opportunity.
The whole forms a synthetic whole, and tends to con¬
firm the previous messages received by others.
To consider any such long consistent and harmonious
series as the emanations of the sub-conscious mind,
appears to me to he puerile, and to require a feat of
imagination far beyond what is required to accept the
simple statements of disembodied men, who explain at
length, simply and clearly, who they are, what condi¬
tions govern their existence, and how they communi¬
cate.
Section 53.
1. And first, they explain that there is no merit attach¬
ing to a medium. A medium is a person whose “fluid”
emanates or can be extracted from the human body,
as it were through its pores, more easily than from that
of the next person. That this fluid, commingled with
the fluids of the spirit personalities, is the force used
in raps, furniture movements, and so-called automatic
writing, and that this medium is a necessary adjunct
or ‘transformer’ in spirit intercourse. Compare the ac¬
tion of our metallic magnets. The ‘hard’ ones retain
the fluid, and the ‘soft’ ones lose it more readily.
They explain as follows:
1 The questions were formulated on (he spot and were as a rule spon¬
taneously influenced by the character of the previous answer. The answers
themselves generally came like lightning, giving no support to the theory
of the torpid and slowly-acting sub-conscious, nor to the possibility of fraud
or the injection of the ‘ego’ on the part of the slow-thinking human
mediums, who were writing very fast, and who often spoke of other matters
while writing mechanically.
154 IM MORTALITY

“Say that you want to light the gas. And let us sup¬
pose that the gas is the fluid of the medium and the
spark necessary is represented by the spirit-communi¬
cator.
“If you don’t turn on the tap, no light can be pro¬
duced, and if, the tap being turned on, you don’t apply
a light, there is no illumination, and if you light a
match and apply it to the gas-jet when it is closed,
darkness will still prevail.
“In a word, to produce light, it is necessary for the gas
to escape and to encounter the spark; and similarly, to
obtain a spirit phenomenon, the medium’s fluid must
escape and also encounter a Spirit.”
And, in another place, thus:
“The spirit brings the ‘fluidic’ part, and the medium
disengages its material part, so that these two fluids
form a kind of vibration which is half spiritual and
half material, and which, thanks to this double quality,
allows the Spirit to make use of the terrestrial matter
to manifest itself in raps.”
And in yet another (vol. 3) explanation is made that
the fact that a powerful medium disengages fluid fast,
does not exhaust him or her for long, as such a medium
is able to recuperate as fast by reabsorbing rapidly
from the universal ambient fluid what has been with¬
drawn.
2. They claim somewhat greater knowledge than they
had on earth, and power of tireless and quick thinking,2
but disclaim any but a general prescience of future
events, and insist that as we arrive in the ‘beyond’
2An example of this in our country is now being given by “Patience
Worth” acting through Mrs. John Curran, of St. Louis.
 IMMORTALITY 155

with our paraphernalia of knowledge acquired on

earth, so we make our start there, and do not suddenly
become endowed with extraordinary faculties or knowl¬
edge of arts and sciences or languages not previously
studied during the Earth-life.
3. They say that we shall remember all essential mat¬
ters garnered during our stay on earth.
4. They claim to be able to operate at a distance, or
actually in a room.
5. They admit that contact with the Earth’s atmosphere
sometimes tires them, but that in their own sphere they
feel no fatigue, and that they retire there for recupera¬
tion after earthly visits.
(>. They lay particular stress on the quantity of medi-
umistic ‘"fluid” necessary to carry out certain opera¬
tions. Thus, (they explain) if the3r contemplate writ¬
ing a long disquisition, they draw, as it were, a long
breath of this fluid, which lasts a certain time and no
longer. When exhausted, the power is pro tempore
exhausted.
7. They lay the usual emphasis upon disturbing cur¬
rents and cross-currents in "getting through’ and re¬
maining connected with the recipient of communica¬
tions; and they explain that tables or rooms or per¬
sons remain ""fluidified” more or less with the super¬
terrestrial fluid after such visits, which render future
‘contact’ more easy. (See p. 215 as to Hysteresis).
fit is difficult to understand all this talk about
“fluids,” if personal experience has not been made of
such "power.’ Once experienced, the difficulty van¬
ishes.]
156 IMMOKTALITY

They say, in one place, that infinite pains have to be

taken to get through at all, and that those who wish to
relegate all spirit manifestations to * magnetism’ should
know that the contrary is the fact, for magnetic condi¬
tions often impede spirit manifestations.
And in another they assure us that the role of a
serious spirit communicator requires infinite patience
and is not a desirable function at all.
As to connection with non-mediumistic people, they
explain that they can do nothing with them directly,
because there is no inter-communication between their
‘matter’ and the spirit’s ‘subtility’ or acuteness of the
senses, but if a medium lend the spirit his will-power
they are able to influence non-mediumistic persons in¬
directly by creating around them an attractive
“ambiance” which may cause them to fall into line,
and do certain things or take a certain direction, but
which thoughts cannot be impressed upon them
directly.
8. They have replied to many enquiries about ‘elemen-
tals’ and ‘animal-souls’ with perfect candour, and
while somewhat ridiculing the extreme position of the
Theosophists, candidly admit what they believe to be
true about such beliefs.
9. They explain that the nutriment for their own organ¬
isms is derived from the circumambient atmosphere of
their etheric surroundings, and what loss they may ex¬
perience during visits to earth is made good upon their
return to their abode, but
10. They try to make clear that their abode is a “state”
and not a “place,” a thing difficult for us to understand.
11. They are emphatic as to progress in the beyond, and
 IMMORTALITY 157

affirm that after a certain period they return no more

for earthly inter-communication.
[It is difficult for us to understand how certain un¬
progressive spirits can be confined to a certain locality,
but this is made clear by their ‘state’ or status. The
spirit undergoes a species of evolution or ‘refinement,
which permits it to reach, as it were, higher and still
higher ground. As long as a spirit has not progressed
beyond the refinement of his environment, there he
stays, willy-nilly, anchored, as it were, by his own atti¬
tude.
It now becomes more evident how we are our own
judges, and inflict sentence on ourselves.]
12. They emphasise, of course, the “law of attraction”
as to spiritual intercourse between similars. Observe
these lines in the Bhagavad-Gita Book VIII. “At hour
of death in putting off the flesh, He goes to what he
looked for, Kunti’s son, Because the soul is fashioned to
its like.”
13. They lend their adherence to the statements of others
that they consult and are governed by higher spirits;
that they learn and progress.
14. They state and confirm that each earth-being has a
guide—(and no more than one)—who, while in no sense
interfering with mankind’s “free-will,” yet, is one who
strives by suggestion to influence his charge in the
right paths.
15. They are pertinacious in discoursing on free-will, and
insist that this is in no wise interfered with by many
things which may seem to be so in our eyes.
16. They repeat that ‘God’ is a mere name for the super-
substantial essence which governs everything, but they
158 IMMORTALITY

bow to Him as an absolute governing principle of Jus¬

tice, and affirm, by many examples and illustrations,
that what may appear to us injustice, is not so, and
cannot be so.
17. They do not disguise the limitations of their own
knowledge; they occasionally say they will enquire and
report about a matter later. They sometimes refuse to
answer on the ground of prohibition by higher spirits,
or because they could not explain matters satisfactorily
in terms of earth, given our lack of knowledge of the
governing principles of their lives and states. And they
say that even if they knew the future—which they
hardly ever know except on general lines—they could
not communicate it, as it would then interfere with
man’s “free-will.”
18. They give us to understand that they would not
lend themselves to materialisations, such matters re¬
maining in the hands of lower spirits (correspond¬
ing to the “Devas” of Indian belief) as it would be
obnoxious to them, as well as deleterious.
19. They strongly condemn capital punishment, as liber¬
ating most undesirable personalities into the spirit-
world in a state of unrepentance, and involving danger
to the earth’s community by these earth-bound spirits
remaining in close contact with earthly men and affairs,
to their hurt.
20. They categorically deny the existence of an Arch-
Devil, saying that there are merely inferior and su¬
perior spirit-beings.
[This noteworthy insistence on the subject, in the
face of the Biblical record, now finds in our times a
staunch adherent in the person of Anna Kingsford and
 IMMORTALITY 159

of the late Judge Troward, himself one of the most

devout as well as the deepest of Bible students, than
whom no one is more qualified to deliver an opinion
on this subject, and he puts the matter thus (“Bible
Mystery and Meaning,” p. 187, in his chapter VIII, on
“The Devil.”):

“It is impossible to read the Bible and ignore the

important part which it assigns to the Devil. The
Devil first appears as the serpent in the story of
‘the Fall,’ and figures throughout Scripture till the
final scene in the Revelation, where ‘the old Ser¬
pent which is the Devil and Satan’ is cast into the
lake of fire. What, then, is meant by the Devil?
We may start with the self-obvious proposition
that ‘God’ and the ‘Devil’ must be exact opposites
of each other. Whatever God is, the Devil is not.
Then, since God alone is, the Devil is not. Since
God is Being, the Devil is Not-Being. And so we
are met by the paradox that though the Bible says
so much about the Devil, yet the Devil does not
exist.”

Now this is not written down lightly. It is much

more serious than the old schoolboy’s gag how to prove
that a lie is nothing: “A lie is a story, a story is a tale,
a tail is a brush, a brush is a broom, a brougham is a
trap, a trap is a gin, a gin is a spirit, a spirit is a ghost,
and a ghost is nothing.”
No; in all seriousness, Troward continues:

“It is precisely this fact of non-existence that

makes up the Devil; it is that power which in ap¬
pearance is, and in reality is not; in a word, it is
the Power of the Negative.”
160 IMMORTALITY

He then examines the paradox in his careful and en¬

lightening way, and devotes a whole chapter to it.
Of course, the force of the matter hangs largely on the
previous overwhelming arguments about the Oneness
and Unity of the originating Power of the Great affirm¬
ative I AM. And so, (concludes Troward) : “the power
of the Negative consists in affirming that to be true
which is not true, and for this reason it is called in
Scripture the father of lies, or that principle from
which all false statements are generated. The word
‘Devil’ means ‘false accuser,’ or ‘false affirmer,’ and
this name is, therefore, in itself, sufficient to show us
that what is meant is the creative principle of Affir¬
mation used in the wrong direction, a truth which has
been handed down to us from old in the saying
‘Diabolus est Deus inversus.’ This is how it is that the
‘Devil’ can be a vast impersonal power while at the
same time having no existence, and so the paradox
with which we started is solved. And now also it be¬
comes clear why we are told, in the Epistle to the
Hebrews, that the Devil has the power of Death. It
is not held by a personal individual, but results quite
naturally from that ignorant and inverted Thought,
which is ‘the Spirit that denies.’ This is the exact op¬
posite to ‘the Son of God,’ in whom all things are only
‘Yea and Amen.’ That is the Spirit of the Affirmative,
and, therefore, the Spirit of Life; and so it is that
the Son of God was manifested that ‘He might destroy
him that had the power of death, that is the Devil, and
deliver them who, through fear of death, were all their
life-time subject to bondage’ (H.eb. ii. 14).”]
 IMMORTALITY 161

21. They are agreed that soul-life begins in the mineral

Kingdom, progresses through the vegetable Kingdom,
and graduates through the animal Kingdom to Man, but
they repudiate our bodily Simian ancestry, while con¬
ceding our soul’s origin and development through min¬
eral, plant and animal.
22. They are precise and dogmatic as to Reincarnation,
while admitting that we have no recollection of our
previous lives, which recollection would be unpleasant
and not profitable for us, as we have all graduated from
a first low type of spiritual development.
As regards age and youth on this earth, they make
the point that frequently youthful figures on earth are
the experienced from the other life (suffering another
incarnation), and that they may be far more important
members of society than the older members who would
lay down the law to them and interfere with their aspir¬
ations to better the earth.
And as regards some intellectual people who more
easily assimilate spiritualism than others, it is remarked
that these are those who in previous lives knew a great
deal already on this subject and only require the least
‘spark’ of the truth to enable them to take up again
their interrupted beliefs.
And they add elsewhere: “All who accomplish some
good thing on Earth are old experienced souls.”
Again, they go further, and say that in Spirit-land
they are even now trying to formulate a plan for us to
follow people through several incarnations, so that soon
a spirit will be able to say to a medium “I shall be re¬
born at such a time, in such a family, of such a sex;
I will follow such a career, my aptitudes, etc., will be
162 IMMORTALITY

so and so.” For the last word on this subject see

Lancelin’s “La Yie Posthume,” pp. 311 seq. (Paris,
Nov. 1922).
They add in another place: “If, at the close of one’s
life, one has (still) to reproach oneself for bad deeds,
one has lost one’s incarnation.”
As to reincarnation, I subjoin this (from Allan Kar-
dee):—
“Without reincarnation, the mission of Jesus
Christ would be non-sense, as well as the promise
made by God. Let us suppose, as a fact, that the
soul of each man is created at the time of his bodily
birth, and that it does but appear upon and dis¬
appear again from the Earth, there would be no
connection between those which have come since
Adam until the time of Jesus Christ, nor among those
which have come since; they are ail strangers the
ones from the others. The promise of a saviour made
by God could not apply to the descendants of Adam,
if their souls ivere not then created. In order that the
mission of the Christ could be connected with the
words of God, it would be necessary that these could
be applied to the same souls. If these souls are new,
they cannot be stained with the sin of the first
father, who is only the carnal father and not the
spiritual father; for otherwise God would have
created souls already sullied with a fault which
they would not have committed. The vulgar doc¬
trine of original sin implies therefore the necessity
of a connection between the souls of the time of
Christ and those of the time of Adam, and in con¬
sequence of their reincarnation meanwhile.
But say that all the souls forming part of the
colony of Spirits being exiled to the Earth in the
time of Adam were tainted with the fault which
had caused them to be excluded from a better
 IMMORTALITY 163

world, and you have there the sole rational inter¬

pretation of original sin, a sin attaching to each in¬
dividual, and not the result of the responsibility
of the fault of another whom he never knew; say
that these souls or spirits are reborn on different
occasions on the earth to a corporeal life in order to
make progress and be purified; that Christ came to
give light to those same souls, not only on account
of their past lives, but on account of their ulterior
lives, and then and then alone do you attribute to
his mission a substantial and serious objective, ac¬
ceptable to reason. ”*
23. They recognise in Socrates, Plato, Pythagoras and
such personalities, incarnations of beings well ahead of
their times, whose message failed because they were so
much ahead of their times.
24. They affirm that Jesus Christ is an historic person
and the Gospel histories are true.
25. On the other hand, while denying real places of
“Purgatory” or “Hell,” they say that a Roman Catho¬
lic, who had passed over, might very well respond that
there were such places and not be guilty of untruth,
as the situation is such as to admit of an affirmatory
answer to his co-religionists in terms of Earth.
They admit * punishment ’, but it remains almost im¬
possible for us to grasp the fundamental idea of pun¬
ishment without a place of punishment, or to seize the
idea of sin inflicting its own punishment; but we are
to try and realize what the laws of attraction and re¬
pulsion mean. For instance, a man wishing nominally
* Do not overlook in this connection the wording of Gen. ii. 7 (and vii.
22) : “and breathed into his nostrils the breath of LIVES” in the plural
(Hayim), and not ‘the breath of life.'
Contrast iii. 14 and 17 as to the one earthly life: ‘Dust shalt thou eat
all the days of (this) thy life’ (singular), and: ‘In sorrow shalt thou eat
of it all the days of (this) thy life’ (singular).
And observe that in ii. 9 it is plural as regards “the tree of lives.”
164 IMMORTALITY

to join a better circle could not, because his personality

is still such that he could not be attracted to it, but
would be repulsed by the good and counter-attracted
by the evil, until such time as he vibrates in accord with
a better environment.
26. It has been customary for Mrs. de Watteville to
write with a medium, that is to say either she holds the
pencil and the medium superimposes her hand in con¬
tact, or the medium writes and Mrs. de Watteville’s
hand is superimposed. But it is not necessary for the
two hands to be in contact. Any contact between their
two bodies is sufficient.
Now the spirit-correspondents take the trouble to
make this point: “To write thus in double harness has
the immense advantage of preventing the reproach or
even the consideration of the writing emanating from
one sub-conscious brain, since two brains are in touch
with the pencil.”
And this sub-consciousness — its supporters to the con¬
trary notwithstanding—has been immensely overdone.
The de Watteville correspondents say: “The sub¬
conscious is but an employee of the brain, and em¬
ployees are not often the equal of their master.”
27. Speaking of “matter” in the case of materialisa¬
tions and of the reproduction of garments, they say:
“Matter is not compact, as you think it is. Matter
consists of fluidic layers superimposed one upon the
other.”
28. “Fluids” are by them roughly compared to vapour
or smoke capable of condensation. The fluid penetrat¬
ing between the atoms of an object and then con¬
densing. At times, owing to unfavorable surroundings
 IMMORTALITY 165

or influences, it is dissipated, wasted, and lost before

this “condensation.”
29. As regards the Theosophists ’ view that it is wrong
to evoke communication with those who have ‘passed
on’, for fear of impeding their spiritual progress and
uplift in the bej'Ond, they say that is an error, and even
ridiculous, because: “even if we should be retarded
in our evolution, it would be an abominably selfish ac¬
tion on our part to withdraw completely from all those
for whom we would have sacrificed our life, and for
whose sake we often subordinated our own happiness
on earth, finding by so doing an immense satisfaction
for ourselves. I do not admit the Theosophists’ propo¬
sition, and I consider that in the light of eternity which
is opening its doors to us, we can very well spare the
time to await our dear ones before gravitating up¬
wards.”
[Other serious communications explain under what
conditions spirits may do this].
They go beyond this at one place and say that:
“Every being who crosses a torrent, and does not look
back to help his brother or sister to cross in their turn,
does not merit the evolution sought by him, and should
return to earth, there to learn that charity is the only
means by which he can elevate himself and attain to
the summits of perfection absolute.”
30. As regards free-will and spirit-guides, they have
this to say, which is very illuminating:
“To guide is not to smooth away the difficulties of
life and to conduct those whom one guides towards the
foreordained objective of their lives, for, then, where
1G6 IMMORTALITY

would be a mortal's free-will? Therefore, we guide by

Mhe impulsions,' and, by causing to be present in the
brains of our protected ones a variety of methods of
action, concerning which we leave them free to cliopse
—in the same way as a salesman or saleswoman spreads
various kinds of cloth on the counter for your choice—
and we have not permission to push them literally into
the path which is the true one, because therein would
be injustice, and because, in our spheres, nothing is
unjust.”
They go further, and say that, if they acted other¬
wise, the mortal whom they are guiding, might reproach
them later by saying that he or she had incarnated for
a certain purpose of advancement and with the object
of not returning again to earth, whereas the easy route
and the smoothing away of difficulties had negatived
and neutralised their plans.
31. In speaking of each mortal having a guide, but only
one, they have said that: there are about the same num¬
ber of spirits in their spheres as there are mortals on
the earth, without counting of course, those spirits who
have passed on in a very advanced state of refinement
to higher spheres more remote from Earth.
32. As regards the disaggregation of matter, here are
Question and Answer.

Q. Is it in reality by extra-rapid vibrations that

Spirits disaggregate matter in order to do with it
what they please ?
A. Yes. AVe succeed, by the vibratory projection of
our fluids, and arrive at the same result as you do
when you dissipate smoke by blowing on it, }^our
breath being thus a vibration.
 IMMORTALITY 167

33. A very curious and important conversation is re¬

ported with Emilie N., who, in her life-time, was a
suffragette, and who now is occupied with social ques¬
tions concerning the Earth. It is important, because a
certain phrase occurs, which it seems to the writer
covers a thought so important (underlined) that it is
absolutely impossible that it could emanate from the
medium. Had this communication taken place after
the Russian Soviet experiment, it would be different,
but the matter took place many years before and is
published in the first volume. I refer to what is said
about the first harvest being bad. Here is the con¬
versation :

Q. You are still a socialist?

A. More than ever, and we are all that here, that is
to say the good and the advanced spirits.
Q. I am like you, and you can imagine how saddened
I am to see those around us having such a different
point of view.
A. They see things in the light of the incarnate
spirit of the age, that is to say that they envisage
socialism as it is understood of men, but not as it
should be.
Socialism is, on Earth, progressive, but only in the
chrysalid state, whereas, with us, it is a marvel!
Unfortunately, man’s spiritual make-up is not yet
ready and ripe to receive and assimilate the doc¬
trine.
There are still too many base and vile souls—too
much bestiality and love of lucre—for everything
to be pacific and just, but the ground must be cul¬
tivated in order that it may produce the first har¬
vest, the bad one.
The reaping thus mows down the generations com¬
ing forth from this childbirth, which are replaced
168 IMMORTALITY

by a second, and then by a third, better than the

preceding ones, and it is thus that progress will be
established, and in the future it will cause to be
born into the world the real socialism of Spirit-
land. Farewell for the moment.
Emilie.
Then the more regular correspondent, R. L., in
answer to the Question “Please explain more fully what
Emily meant to convey/’ replies as follows:

“She meant to say that when one sows seed in

uncultivated land in an unreclaimed state, the first
harvest is had, and that, in continuing the cultiva¬
tion of the same field, the ground becomes better,
and produces harvests less poor, and finally ends by
giving bounteous harvests—thus the new ideas,
thrown to a humanity of an inferior nature, can¬
not yield good results until after several genera¬
tions they have recognised the source of these
truths, and have gathered up finally the true seed.”

In another place, speaking of the French Revolution

of 1848, they have this to say about an apparent re¬
trograde movement (at the close of the last century):

“It is a period of transition in order to arrive

later at a return towards the ideal. For when the
grave problems of the social question shall have
been investigated from every point of view, it will
be definitely recognised that the cage is barred and
will never open except in face of a condition gov¬
erned by the ideal; that each one must take a step
backward in order to give place to those of his
brothers who have no standing room, and that thus,
there should no longer exist any pariahs nor un¬
fortunate ones hitherto deprived of a seat at
table with those who have the wherewithal for a
 IMMORTALITY 169

good daily meal. In a word, it will be necessary

that once again all eyes should be lifted up with
aspiration in contemplation of the life to come, in
order that socialism may no longer be regulated by
a code, but that it should be a (burning) individual
question/7

34. As to ‘progress’, often dealt with in a general way,

the following is precise:

Q. Is there progress on the Earth, yes or no ?

A. Yes — there is progress in nearly everything,
and the things which seem not to be progressing,
are in a transition state, from which should in¬
variably emanate progress under some form or an¬
other.
35. As to ‘temperament’: “The monk who deliber¬
ately chooses to go about bare-foot and to clothe
himself in sackcloth—that man has selected his
mortification and has not much merit therein—but
the man who leaves to the course of world-events
the care of inflicting upon him the hardships which
shall temper his soul, and will cause him to take a
great step forward in the way of progress, that
man is courageous and worthy, and we love such
souls as those.”
36. As to ‘progress’ and ‘faults’: “ . . . This will
show you that every one of our faults which we
seek to overcome, or to uproot during incarnation,
is in itself a source, or a germ of perfection, and
that which I affirm—paradoxical as it may appear
to you to be—is however nothing but a positive
truth. Thus I would say to a father occupied with
the education of his son: ‘Do not uproot the faults
of your child, or what you designate as his faults.
Transmute them, give them a better and logical
direction, and in a few years, you will have trans-
170 IMMORTALITY

formed these so-called faults into diverse but very

appreciable good qualities '."
37. As to why certain advanced spirits do not com¬
municate:— “People in the flesh pay but small at¬
tention to their child's broken doll, because it ap¬
pears to them that the child's tears about such a
trifle are puerile and should be kept for more se¬
rious troubles—while, however, the child truly
suffers, and its grief is as real as will be that of its
mother if in her turn she should come herself to
lose her daughter. Well; if those in the flesh at¬
tach no importance to the child's sorrow, it does
not mean that they do not love the child tenderly;
and thus it is with the advanced Spirits. The dis¬
tance which separates them from the fluids of the
earth separates them, so to speak, from the thought
that those still waiting to cross the threshold of the
other world are suffering cruelly, and they say to
themselves that the interval will be so brief and
of so little moment that the soul can only benefit
from that little extra 'sojourn'."
38. As to progress in the beyond, and 'perfection':
“Because it is necessary for the soul to be 'refined'
in order to appreciate certain joys,—because noth¬
ing is part of the marvellous, as you are disposed to
believe.
All 'nature obeys one single and unique law.
It would indeed be marvellous, it would amount to
the creation of divine and perfect souls, whereas
all things are modified in nature, and the Earth
herself, before becoming the admirable planet with
which we are acquainted, was but an incandescent
ball."
39. As to creation or evolution of the body, the an¬
swer is categorical: “Creation, thenceforward
Evolution." As Troward expresses it: ‘Involution
must precede evolution.'
 IMMORTALITY 171

40. As regards an Omnipotent God and a God of Jus¬

tice, note this: “But, as God does not act thus,
Mrs. B. deduces therefrom that He is not omnipo¬
tent. But as the misfortune of humanity is the
school in which one learns the art of perfection,
and that the teachers in this school are men of flesh
submitting themselves reciprocally to useful trials,
God has no need to interfere, and, besides, often
if He attended to the 'prayer of the one, He would
injure the other.”
And again:

“ . . . There is nothing revolting in that. It repels

you simply because you desire that God should be
a being comprehended by you, and you insist in in¬
vesting Him with the direction of every little hap¬
pening. Please assure yourself, once for all, that
He neither spills joy nor suffering on the human
race. He animates everything in existence, and
this animation itself produces good and evil, as
well as catastrophes, wars, epidemics, etc.”
Q. It seems to me very much the same thing.
A. No — there is no resemblance whatever.
Q. It seems to me that God should be terribly un¬
happy in contemplating the woe of humanity.
A. No; chiefly because the greatest woe is of brief
duration compared to a consideration of eternity.
Q. It is difficult to console oneself with that thought.
A. Precisely, because you cannot properly conceive
of God.
Q. Can you conceive Him?
A. Somewhat better.
Q. And you consider everything to be well ordered ?
A. Nothing has been ordered by anyone — it is you
who do the arranging.
You would insist absolutely that God has arranged
something,—for that, it would be essential that there
172 IMMORTALITY

had been a Beginning, and, on the contrary, there

was none.
Q. All that is very difficult to understand.
A. Therefore, I counsel you to abandon the attempt.
Q. But you, do you understand ?
A. I do not understand yet, but I do understand that
others are able to comprehend—and that is already a
step ahead of your point of view.
1 confess that, in the face of this question, I am,
as it were, an ignoramus to whom a learned person
would wish to explain some experiment, and who, in
fine, would say to himself ‘Yes, I understand that it
must be very interesting and marvellous,7 but that is
all.
Q. Then you are not like we are, indignant?
A. No. I deplore it, but one sees the end of evils.
Q. You see the end better than we do ?
A. Yes.
Q. You consider yourself as being beyond the evil ?
A. Yes.
Q. ^ ou are much happier than we are?
A. Well, I should say so. You can readily notice
that I do not seem very unhappy.
Q. All will end well?
A. Yes indeed, I will guarantee that.”

The above was a colloquy between Mdme de Watteville

and ‘Roudolphe. Still unsatisfied, she appeals imme¬
diately to “Charles R.”, who thus replies:
“1 admit that your questions on this count were an¬
swered less brilliantly by Roudolphe than some others,
but had you asked me your questions, I should probably
have done no better in my replies. ’7 After a few more
words, he adds this:
“God being the immanent Force which puts in
action the entire universe, it belongs thenceforward
to this universe to procreate, and to activate life and
 IMMORTALITY 173

generation, and every happening* which may find its

causation in its proper environment, need not he
conducted by a directing will or wish.
The steam engine of a factory, which puts in mo¬
tion all the other machinery, has nothing to superin¬
tend or to do with each individual machine. They
are directed by the hands of the workmen, who guide
the work throughout its various mechanical pro¬
cesses, using the motive power from a certain dis¬
tance, which in some cases is located quite a long
way off.
Thus is the World—God, motive power, impresses
life and movement on a quantity of material bodies,
of which the soul is the directing workman.
He hovers above this immense workshop, which is
the Universe, but He leaves to Time, to Eventualities
the care of making and refining the soul. He desires
that it should be a responsible thing, and should
gain its experience at its own charges, in order that
it return to Him some day purified, deified, and that
a better and larger share may be confided to it in the
work of eternal life and generation.”
41. They confirm that the human “aura” is a fact, and
that trees and rocks have one also, but, when asked
whether cut stone has one, they reply No, because, as in
the case of a felled tree, the life gradually leaves it.
42. As regards vision, they claim to see us better in the
dark than in the light, owing to their “rays,” which are
of “phosphorescent” nature.
43. Asked whether “N” rays were the ‘fluidic’ rays, they
say: No, not the same, but that they are called forth
(‘provoques’) by the fluidic rays.
44. As regards their ‘sphere’ of habitation, they say that
it is quite near to us, and that there are others with
which they are as yet unfamiliar, but they throw dis-
174 IMMORTALITY

credit upon the Theosophists’ particularizations, and

say that the truth is that the “system” is much simpler
than they (the Theosophists) pretend.
45. As regards ‘Truth’: “Truth is the summit of perfec¬
tion, but it is one of those Summits difficult of access,
to the top of which arrive onl}r the hardiest moun¬
taineers, those who are used to affront the snows and the
rarefied air.”
46. As regards the revelation of Truth, they say: “No
untruths have been told (from this side)—man lias been
left to understand as best he might, and as progress
occurred, there has been distilled (from here) the Truth,
drop by drop, leaving eacli of these drops to infiltrate
slowly, and thus to modify the human soul. As to re¬
incarnation (which you say that the American spiritual¬
ists refuse or do not wish to believe in) it is thus also,
and your Christian Gospels have left you often enough
passages hinting at Reincarnation.” They say further
“that those on earth who do not wish to believe in re¬
incarnation think that they will acquire the perfected
state after death by intercourse with superior and ad¬
vanced spirits, and that appeals to them much more than
a return to earth, so that before this idea of theirs can be
overcome and dissipated, there will elapse a certain pe¬
riod of time, and so long as that condition of unbelief in
our doctrine exists, it will serve as a brake to prevent
us Spirits from telling all that we might wish to (about
this) and which is the fact.” And to sum up : the idea of
reincarnation is as old as the World. Logic and reflec¬
tion will show, say they, that Divine Justice would dis¬
appear in the absence of reincarnation, and Universal
law requires that each one should weave the chain of the
 IMMORTALITY 175

virtues which are to embrace his being, and cover him

with a nimbus, and to afford him his own wings with
which to traverse the celestial planes which lead to the
happiest spheres.
47. As to Will-power of non-mediums, they admit that
the human will, if exercised strongly in a certain direc¬
tion, can indubitably assist by creating fluidic forces,
which serve as fulcrums to be used by spirits.
48. As regards magnetisers, they agree to the suggestion
that many are so constituted as to be unworthy of con¬
fidence; and they add this:

“To be a magnetiser is not a sign of perfection at

all. One has a good or a bad fluid depending on
whether one has a good or a bad perisprit, since the
fluid is the property of the perisprit.”

49. As regards magnetising, they do not approve it, as

they say that it destroys the foundation or scaffolding of
‘free-will, and only admit these cases of ‘suggestion’
where the party has already lost his mental balance and
it may be restored by the suggestion of a magnetiser.
50. Speaking of mediumship in general, they observe
rather maliciously, but quite truly, that most scientific
investigators, so-called, remind them of people who go
out to look for glow-worms with a great torch in their
hands! And they add this, that it is much more difficult
than we suppose for them to reach us (through any
medium) with their personality intact after passing
through all the magnetic and fluidic combinations
through which they have to pass on the way; and they
rather quaintly liken the process to an individual who
should leave home in immaculate evening dress for a
party, and have to pass through innumerable spider-
176 IMMORTALITY

webs stretched across his path, and yet be expected to

arrive at his destination with his shirt-front perfectly
clean!
As to “proofs,” they say that it would be absurd to
think of them as such slaves to us as to be forced to come
where they do not wish to come, and that it is absolutely
repugnant to them to come into hostile centres.
51. As to materialisations, they say that a dark corner
is necessary for the successful production of this phe¬
nomenon, and therefore they add: doubt will probably
continue as to the reality of spirit-materialisations for a
long while yet, for conditions must be accepted which
are necessary for such manifestations — and they add, in
fun, ‘bread is not made without flour, nor an omelette
without eggs’! [See ‘The Voices’ by Admiral Moore, p.
399, for the explanation volunteered by Dr. Sharp, Mrs.
Wriedt’s control. Few people seem to be aware that the
growth of plant-life is greater during the hours of dark¬
ness than in sunlight, but it is easily verified. If every¬
one will prove this for himself there will not be so much
doubt about spirit materialisation requiring a darkened
cabinet or chamber.]
For such things special mediums are required, and
they explain that one must be found whose deeper layers
of fluid can be exteriorised, and not only the more super¬
ficial ones. This done, the spirit-operators avail of the
more superficial layers of fluid of the assistants to
enlarge the “kernel” and give form to the materialisa¬
tion, and that these fluids, by the law of attraction, range
themselves around this “kernel.”
And they add: “If you cut up small pieces of apple
or apple parings and plant them in the ground, no results
 IMMORTALITY 177

will obtain, but if you go deep enough to secure the pip¬

pin, this, once planted in the ground, will produce an
apple tree, while the superficial parts of the apple are in¬
capable of so doing. Thus, if you extract from a group
the more superficial layers of fluid,—that which every
living being can exteriorise, in spite of himself—it will
not suffice to produce materialisation.”
52. As to scientific doubters and the best way of con¬
vincing them, comes this reply:

Invite yet others to investigate so that some of

these may accept the result of your investigations
and persuade in turn their neighbours. Thus, pro¬
gress will be made;—not by perseverance in trying
to convince certain people against their will, and
who do not wish to humiliate themselves by confess¬
ing that they were obstinate and wrong; there you
would only be wasting your time and energy; but by
convoking yet other investigators, less full of preju¬
dice or pride or indifference, which is generally
present in those cases, even if dissimulated. Some of
the new comers will take the trouble to make a serious
study of the matter, and will eventually publish
their conclusions and set up a scientific line of rea¬
soning, which will help the cause and convert others
to the truth, while the doubters, who have had their
full opportunity, may be left to take care of them¬
selves. ’’

53. As regards the perisprit or “link” between body and

spirit, they say, as regards Origen and a quotation from
his writings submitted to them:

“The names have changed, that is all. For us it

is the perisprit which fashions the soul. For them,
the perisprit was called soul, and the soul was called
spirit
178 IMMORTALITY

54. As regards the early development of the arts and

sciences, they agree that “the reason is to be found in
the real advent of very enlightened and experienced
Spirits, who were fully equipped for the task, and who
came specially (from other spheres) in order to teach
primitive man their incipient sciences.”
This, of course, coincides with what is said in Genesis,
and with the Theosophists’ account of a visit to the Earth
by the “Lords of the Flame” from Venus, who, among
other things brought us the bees and the ants—, but little
we have learned from them in all these years!
The communicators add this: “The great philosophers
and Greek sophists, like Pythagoras, Plato, Aristotle,
were very really inspired, — mediums themselves, and in
communication with instructors in the beyond.”
55. They have the same good, common-sense advice to
offer as their long line of predecessors, as to our conduct
here below, and while Hesiod said:

“And working, men are much better loved by the

immortals. Work is no disgrace. It is idleness
which is a disgrace.”

And while Krishna says, in the Bhagavad-Gita:

“And if thou cans’t not worship stedfastly,

Work for me; toil in works pleasing to me,
For he that laboureth right for love
Of me shall finally attain,”

Mrs. de Watteville’s friend says this:

“The real sage is he who is fully occupied, who

works on, and does not bother in advance about that
which does not concern him, and which, in any event,
he could not hinder from occurring.”
 IMMORTALITY 179

And again:
‘‘In a word, if the Grand Master of the Universe
lias decided that our spirit shall inhabit a house of
flesh during incarnations, if He desired that spirit
and matter should coalesce in one, and that each
should severally be obliged to make concessions to
his travel-companion, it must be because this Great
Intelligence knew that the conditions under which
earthly habitation takes place would force the spirit
to bend to this co-habitation and to make these re¬
ciprocal concessions.
He saw no harm—on the contrary—that the spirit,
having to continue its evolution, should frequently
lay down the law to its companion, but He rebukes
those who seek to undo His work, or to alter its
marvellous homogeneity, by trying to get the spirit
to hurry back to the regions beyond earth—that soul
which came to earth expressly to accomplish a work
which it cannot carry out with honour and profit un¬
less it submits itself to the exigencies of the body
which it animates and to terrestrial customs.
To act otherwise is not to recognise one's path, to
err most decidedly, and not to fulfill the mission for
which one has come to earth, for if the body is
weakened, the spirit out of equilibrium, one cannot
co-ordinate one's actions—our responsibility is actu¬
ally in check, and the neurotic individual, who be¬
comes the prey of a magnetiser, cannot even any
longer count upon the sentiment of free-will, since
he has reached a point where any one sending out his
fluidic power can blow upon this precious free-will
and dissipate it to the four winds.
These practises weaken the body and put the spirit
out of poise, and I make free to say that all of those
who think to attain thus to the wonderful will¬
power, which we are discussing, and which is to
make them nearly divine, are culpable, for, as
against one human-being robust enough to go
180 IMMORTALITY

through with it without losing his reason, there are

hundreds who fall short and are submerged, while the
goal which they reach is absolutely the contrary of
the one which they sought.
Born and created for the Earth, for a period more
or less long, one should try to go through life nor¬
mally and humbly, knowing that one is neither a god
nor a messiah, and that one should live in our fleshly
tabernacle the life of all incarnate beings, without
seeking to rise above one’s brethren, or to look down
upon them, or to crush them with one’s superior
airs in telling them ‘I know,’ and ‘I am a heaven¬
sent messenger’.”

56. As to progress, they say that it occurs like the tides,

for as each wave advances, but apparently to recede
again, there seems to be no progress toward high-tide,
while in reality there is. And they arc hopeful for the
future, saying that everything is developing progressively.
Asked whether it is true that we are returning to the
days of Roman decadence, they observe that this is one
of those “freakish” deliveries or sayings, with which
they do not agree at all, and then they elaborate the
theme for several pages.

57. Education. Here are their views:

“If I had to indicate a plan of philosophic educa¬

tion, I would teach the child three prominent things:
Kindness, to be acquired by a constant consideration
of the woes of humanity, and in familiarising him,
from his early youth up, with the thought of
brotherly love and mutual help; work, by encour¬
aging him personally to experience the necessity of
self-support in a manner both proud and dignified,
receiving only because he has given something and
rendered a service; self-respect in order to teach him
 IMMORTALITY 181

to regard himself as a being who should not fall

from the right course, and who should behave him¬
self in an absolutely honest and loyal manner.
From these primitive branches, would issue all the
fronds of perfection : Kindness would engender pity,
charity, devotion, and often renunciation of self for
the good of others; ivork would engender action, a
good example, and would hinder the vice of harming
others, since those who are not idlers but are given
to great activity, have no leisure to give to play and
to excesses, and, being in a healthy condition of
fatigue at evening time, think less of sordid pleas¬
ures. Work would also help the charitably disposed
to have enough to help others to the comforts or at
least to the necessaries of life, by providing others
with work and by giving them the example of con¬
stant employment; then real self-respect would carry
in its train honourable thinking and dealing, as well
as gallantry when occasion arose.
These three qualities, mutually completing each
other, should contribute to the forging of strong
characters,—and, it seems to me, it would be an easy
matter to instil them into young hearts.
I have already stated how one should go about the
matter to inculcate the quality of kindness—by a
consideration of human woe. As to work, by paying
attention to what appeals to the child, by observing
what kind of work interests him or may best suit his
special aptitudes, many sad and useless school-hours
or years of idleness, might be eliminated—and then,
by an appeal to his feeling of self-respect, assistance
could be rendered to him to surmount the more diffi¬
cult or dry stages of scholastic instruction, and I
believe, thus led, the young soul would not need to
be frightened by the picture of a great figure with a
white beard, armed with a pitchfork, who is said to
push nine tenths of the human race into the flames of
Hell.
182 IMMORTALITY

It would no longer be needful to drive the child in

tlie direction of goodness by making him humiliate
himself before the priest at confession; for he would
be imbued with a different idea of morality—and
that an important one, by which he will have learned
that under no circumstances can an excuse be found
for him to escape blushing for his sins.
For what is confession, if it be not a temptation to
give up one’s self-respect? The child, at the outset,
distinctly suffers from the humiliation; then, gradu¬
ally this feeling becomes blunted, and he ends by
joking about it with his comrades, and by glorying
in his base actions, finding it very easy to wipe them
off the slate by confession, which becomes gradually
so much a matter of form that it even approaches the
character of a diversion for him. ...”

58. As regards the Church and spiritualism, and in reply

to a remark that “The Church is not at all inclined to
allow that spiritism finds a place in the Gospel,” they
say:

“Yes, it does. They dare no longer contest the

matter.
“You must recall that at the time when spiritism
made its appearance in France, fifty years ago, the
majority of people were Church-going Christians,
and believers were the only ones interested enough
to invoke Spirits. Since, to think of evocation of
the dead, belief must exist in the continuing life of
the soul . . .
“The Materialists, however, would not concede
that it was worth while thinking about these matters,
and found such a thing quite beneath the dignity of
their strong intellects.
“In the (Roman) Catholic world, you can readily
understand that among the first questions asked
were those concerning religion and dogma. The
 IMMORTALITY 183

Spirits interrogated did what they could by refuting

these dogmas, and denying Hell and other as ridicu¬
lous things, and it was already splendid of them to
have made such great progress at the outset.
“They could not, without lying, deny the moral
side of the Gospel, because there are no two moral
systems—there is but one in the world, and which is
the same everywhere.
“That which contributed to develop the spirit-
idea, was precisely the fact that its teachings were
fine and elevating, and that if, on the one hand, the
clerical edifice was demolished, the human side,—the
charitable and moral side,—was left absolutely in¬
tact;—that is what saved spiritism, as, otherwise,
all communications would have been attributed to
the Devil, and, once again, the spirit-doctrine would
have been buried/’
Q. “Is spiritualism progressing, yes or no?”
A. “Yes,—it is making an enormous step forward.
It is precisely when open discussion begins to take
place, that ideas are bathed in sunlight.”
59. As to Patriotism, in answer to the question: “Is
Patriotism compatible with love for humanity,” they
say:

“Patriotism is not compatible with humanitarian

sentiments, because Humanity is not a question of
Peoples or of Nationalities, not even of Race—every¬
thing which is human lias a right to the sentiment of
confraternity, and as patriotism represents, gener¬
ally speaking, the hatred of one’s neighbour, it seems
to me that the proper answer is logically indicated
in advance of your question.
It is, however, quite natural to be a patriot in that
which concerns attachment to one’s native soil, be-
ceause that covers quite a complex question; matter
of climate, of family ties, of habits and customs ex-
184 IMMORTALITY

isting among the inhabitants of the same country,

questions of creed and of every other character.”

60. As regards a variety of communicators, we find this,

(in the course of a long conversation), as regards jokers
and ‘light’ spirits, which lias some significance:

“The danger with joking spirits is that they are

often clever and amusing,—so that you soon range
yourselves on their level; you laugh, you question
them again in a bantering way, and thus, by putting
yourself on the same plane with them, you furnish
them with very great influence and power, which
allows them to become veritable obsessors.
The danger would not exist if these spirits were
merely given an entrance in order that you might
instruct them, lecture them, and try to give their
souls a direction more serious than that of banter
and mystification. But they furnish amusement as
a rule from their side,—which is still very human,— ‘
and you are readily led into the temptation and the
danger of mixing with and taking interest in their
conversations. ”
61. As regards some of the difficulties of communication
by reason of weather conditions, Charles R. says that in
wet weather the fluids are much less adherent; and as
regards heat in thundery weather, that then: “the elec¬
tric currents are in opposition to the fluidic currents.”
62. An interesting passage occurs as to the mediumship
of animals, and they say that the dog has the power of
exteriorisation during sleep, and of sensing the pres¬
ence of spirits who come to take charge of the dying, and
that it is not a ridiculous old wive’s tale that dogs howl
at death. They say it is the exact truth. They add this,
that while to dogs is attributed the sagacity of recog¬
nising an enemy or evildoer by the animal’s sense of
 IMMORTALITY 185

smell, it is an error; that it is not the olfactory sense

which warns them, but a much more precise instinct,
that of a latent mediumship of its kind.
63. As regards “controls,” and in answer to the ques¬
tion whether a spirit can manifest itself without a ‘con¬
trol’, the answer is as follows: “Yes, certainly. The
‘control’ is useful only on the occasions of large meet¬
ings, and is simply there to prevent confusion and to
stand in the path of a host of uninvited guests and op¬
pose them from forcing their way into a place which
they know is to be open, and in order to allow the ex¬
pected guests or the guests to be summoned to ‘come
through’.”
But as regards meetings or seances for physical
phenomena, they say that much harm results from
them; harm, perhaps not recognised immediately, but
which is sure to attain sooner or later those who evoke
the lower order of spirits presiding at such meetings.
64. Here is an interesting and very definite account—
(the first lucid and terse explanation which I have read)
— of the way in which the spirit-communicator acts
through a medium. The question came up as to a new
medium, and here differentiation is most clearly made
of the different kinds of writing-mediums.
“This is the manner in which we proceed:—

“Everything in the Beyond is formulated in pic¬

tures, in the same way by which the thoughts which
we read in your brain are translated by a series of
pictures.
“Now, in order to cause a medium to write, as we
have to make use ot* her motive matter, that is to
say of her hands, we act by impressing pictures on
her brain, which translates and transforms them
18G IMMORTALITY

into the form of letters to the muscles of her hand.

‘‘This vision is unconscious on the part of the
mechanical-writing-medium — it is latent for the
semi-mechanical-writing-medium — and it is com¬
plete for the intuitive-writing-medium.
“We might thus describe the medianical-ine-
dium: he or she is a being whose cerebral percep¬
tion we centralise for itself in order to appropriate
it to ourselves—and indeed such a one writes with
greater facility matters of exactness and proper
names than other mediums do, as nothing inter¬
feres or mixes with the visions which we impress
on that brain.
“The semi-medianical writer offers more resist¬
ance to this act of domination which we exercise,—
lie or she is less ‘magnetisable ’—if you prefer that
term—so that such a medium translates the im¬
pressed image less faithfully.
“Finally the intuitive-medium is one who re¬
ceives the intended spirit communication at the
same time as he receives the impulse (to write),
less strongly, however, than that of the mechanical
medium.”
Mrs. de Watteville here interjects the remark:
“ Well 1 never! And 1 who thought that you your¬
selves directed the hand of the medium!”
The answer was:
“Perfectly true—we ourselves act on the hand,
but by pressing upon ‘the great spring’, and even
when we take charge of the medium’s arm so that
he or she actually feels the weight upon that mem¬
ber, our perisprit, united to our body, still involves
an act besides in relation to the medium’s brain.
“Only do not forget that the brain in this case
is only the electrical instrument which puts in mo¬
tion the members to which we more specially ad¬
dress ourselves, and it must needs be that we act
 IMMORTALITY 187

upon the instrument itself to neutralise it, as,

otherwise, the medium would write as much by
himself or herself as by us.
“The first thing which we have to do is to take
possession of the organs of the medium which might
embarrass us, because they are the transmitters of
an intelligent act.
“I observe that 3^011 think this very shocking—
the fact that we bring influence to bear first upon
the brain. However, consider this: when you have
in front of you a typewriter, 3-011 are obliged to
tap the keys upon which are designated the let¬
ters which 3rou wish to impress upon the paper. If,
instead of employing this method, 3^011 wished to
impress each letter in turn b3r taking hold of it
(between finger and thumb) and pushing it down,
Ihe imprint would not be sufficiently strong to
make a distinct letter on your paper—3rou have
therefore to have recourse to the 25 ke>’s which
represent the 25 letters of the alphabet in order
that a letter, pushed forward by the mechanical
force, may strike the paper with sufficient strength
to leave the proper imprint.
“Now, let us suppose, that 3rou, the owner of the
key-board, are busy writing, and someone else sends
you out on an errand, and sits down in your ab¬
sence and writes something on 3rour machine.
Would you be aware of it upon your return? Cer¬
tainly not.
“Therefore, observe that it suffices to expropri¬
ate the mind in order to be master of the brain, and
that is the way in which we act, we evacuate it,
or rather I should sa\r, we render it deaf and blind,
and substitute ourselves in its place.
On another occasion, and in reply to a question of
those who only see in so-called spirit-writing pure
188 IMMORTALITY

automatism, with its origin in the subconscious mind

of the writer, they say:

‘‘Such writing could only be incoherent or com¬

monplace, for everything so set forth, whether by
letters or by visions, becomes a dream if not con¬
ducted by the mind using an intelligent brain.
“Now a dream being a muddled, vague, incoher¬
ent thing, or a simple but very inaccurate reflex of
that which is known, pure automatism can only be
an equally vague manifestation of the routine of
the mind in its unconscious part—it is therefore
impossible to attribute to it any originality what¬
soever (such as you will find in our communica¬
tions). ”

65. As regards the difference between materialisations

and apparitions, and after having laboured the point
that they do not wish to materialise, and that high
spirits cannot materialize, but can appear, we find this
long communication most lucidly expressed:

“No; elevated spirits do not materialise them¬

selves. They cannot materialize themselves, but
they can put in an appearance, because the mechan¬
ism of apparition is very different from that of
materialisation.
“When a Spirit, already in a superior state of
evolution, lets himself be seen by an incarnate be¬
ing, he does not soil himself with the material
nature of the Earth—he does not wish to do so,
nor can he, having left the plane where a spirit can
still absorb terrestrial fluids—but, on the other
hand, his fluids are strong enough to act upon
some one in the flesh, exactly as a magnetiser could
act, who was desirous of plunging his subject first
into a profound condition of hypnosis and subse¬
quently of exteriorisation.
 IMMORTALITY 189

“Making his subject take on again a portion of

the faculties which he once possessed in the Be¬
yond, the Spirit will cause the subject to partici¬
pate in the perception of his purely fluidic spiritual
being, and thus the one in the flesh will be able to
perceive the apparition, say seated in an armchair,
or bending over him, for said apparition will be
there in reality, by the faculty which elevated
spirits have of coming to earth, to help their
brothers, to inspire them, to speak in subdued tones
to their soul, without apprehending the contam¬
ination of contact with matter, for their fluids are
so refined that they establish between themselves
and the planet an isolating current which prevents
the earthly contact from soiling them, or of their
feeling any ill effects from the contact, of; experi¬
encing any icy cold or torrid heat.
“In a word, the apparition remains in an ethereal
state, while a materialisation connotes the taking
up again of contact (of earth).
“The ‘terrestrial spirit’, not necessarily bad or
evilly disposed, but only material, not having de¬
finitely freed himself from the robes of incarnation,
cares enough still for the former life, to be neither
affected nor incommoded by mixing with the mat¬
ter of a medium, and of borrowing from such a
stranger—who may be more or less sympathetic—
his organs, his chemical molecules, in order to con¬
dense his perisprit therefrom, and to become visible
to the whole audience.
“Such spirits do this with satisfaction, but the
very fact of such a mixture, to impose upon its
perisprit matter which can still weight it down,
and in any case, to prevent it from pursuing its
ascending way, proves that such are not very re¬
fined, and that is the reason that I tell you that one
can obtain the apparition of a high spiritual being,
but that you will never see his materialisation,
190 IMMORTALITY

especially after the lapse of some time after death.

4'And furthermore, to the poor sad people in
search of their dear departed ones, I would hold
this language: ‘dear friends, don’t long for this
phenomenon, but, on the contrary, rather rejoice
that it has not occurred, for its absence is the very
best proof of the happiness of those for whom you
sorrow. ’ ’
“Seek to call to them as from soul to soul; ask
for manifestations which are within their power to
vouchsafe, and by which they may not be obliged
to weight themselves with the product of contact
with carnal mediums. Believe me, your dear ones
are saddened to see your little faith, and desire but
one thing, and that is to hear your repeated calls to
them, to notice your will to live in communication
with them in the spirit, as they lived with you
formerly in the flesh.
“The finest proof of spiritualism does not lay in
this phantasmagoria of materialisations.
“I am like you; I do not like them—they are
often simulated, and when they are true and real,
no one believes in them.
“Dear friend, personally I would like to see these
endeavours to obtain materialisations draw to a
close. It can do no good to spiritualism, and even
those who have not been duped cannot be con¬
vinced therefrom.
“Crookes, himself, hesitates to conclude in the
truth of spiritualism from what he saw and studied
so intimately; and that proves that if materialisa¬
tion is an experiment in that direction, it is of too
gross a character to lead men to spiritualism
proper, so long as their conceptions are not elevated
above brute matter.
“You must let this feverish desire for material¬
isations die away. Later on, man will turn again
to spiritualism, unconnected with materialistic phe-
 IMMORTALITY 191

nomena or terrestrial experiments, and at that time

man will definitely believe.”
66. As regards the difficulties of communication, and
especially of failure when the circle is critical, un¬
sympathetic or cordially incredulous, and in view of
some criticism having developed of their supposed
lengthy communications with Mrs. de Watteville, they
have this to say:
“Whenever such critical audiences invite the
presence of some one who lias passed over, the
spirit invoked finds himself in an atmosphere very
different from the one in which he exists now; he
finds himself in the condition of a diver, who is
anxious to leave his unnatural surroundings at the
bottom of the sea just as soon as possible and re¬
turn to the surface of the water. And what con¬
stitutes this disagreeable environment, this am¬
biance, but the critical assistants?
“In the Beyond, we are not in the habit of cir¬
culating in a vitiated atmosphere, and the general
effect of such preconceived ideas and suspicions
and doubts stifles the poor spirit to such an extent
that he would have to be a very coarse and material
one if he is not to be suffocated.
“On the other hand, observe what happens in a
sympathetic circle, where all hearts are united in
a common thought, where all souls are dilating
with quiet confidence—the very * ambiance’ be¬
comes almost etherealised in the process, and the
spirit finds himself once more floating in an atmos¬
phere not so very dissimilar from that of his usual
environment, for this reason:—that, dismissing
all earthly and material thoughts, your souls, in the
endeavour to reach our level, and to come to meet
us, definitely attract us to you and actually form a
bridge or a link between the two worlds, and your
192 IMMORTALITY

spiritual attitude, mixed with the spiritual fluids

which we emanate and send to meet yours, allows
us, in coming back to your level, to be at our ease
and to remain with you for quite a time.,,
67. As to the reason of a lack of remembrance of our
past lives, the following is perfectly clear:
Q. “Do you confirm this: ‘That which we may see
or recall of previous existences is not inscribed in
the brain—it is the perisprit which is impressed
and upon which are registered our recollections.9
A. “Yes—the recollections of an existence are car¬
ried away into the Beyond, thanks to the perisprit,
and they remain in it without being enclosed in the
new material brain, and that is why the most pow¬
erful mediums alone—that is to say, those who can
live much under their perisprital influence—
vaguely remember their past terrestrial and super¬
nal existences, whereas those who do not receive
such mediumistic reminders have no recollections
whatever.
“In other words, the images of the present life
and its recollections are gathered up by the brain,
and, at death, the perisprit, so strongly linked to
the brain, carries them away; but, as it is the
perisprit which dominates the material part of us,
it can take up from the brain what the brain reg¬
isters in a material manner during life, whereas the
brain of some one incarnated anew cannot take
from the perisprit that which the latter mysteri¬
ously keeps to itself, and which includes the re¬
membrance of a previous existence which has noth¬
ing to do with the present one, and in which the
present material brain has not participated.”
68. As to diminution of weight at death:
Q. “Is it true that it is possible to establish an ap¬
preciable loss of weight immediately after the
 IMMORTALITY 193

death of a person, by putting the bed upon which

the dying person is lying on a weighing machine
which can record a minute loss?”
A. 44Yes—the fluidic force having left the body, it
loses weight and density.”
Q. “It is not due to the departure of the soul?”
A. “The soul weighs still less than the perisprit, and
your earthly balances could not record its weight.”
Q. “Is it true that the relation between the struc¬
ture of the brain and thought, function of the
brain, is as little known today as it was 2,000
years ago?”
A. “For the scientists, yes—for you, no; because
you know that the perisprit, retaining exactly the
form of the body, possesses a perisprital brain, and
that when this latter surrounds itself with bones,
brain-matter and flesh, it is very easy for it to pass
on its knowledge through its companion in the
flesh.”
69. Q. Is religious sentiment innate in Man?
A. Yes. The inclination to religion is a vague re¬
membrance of the Beyond and an intuition form¬
ing part of the nature of man, because he knows
that there is something outside of the Earth. Every
man who makes progress tends towards a recollec¬
tion of the Beyond, and his beliefs are all extra
terrestrial reminiscences.
70. Q. Is it true that there exist—outside of the
divine source of all the universe—gods of one sys¬
tem or of periods of time?
A. Yes, in this sense, that generally there is for each
planet a governor, who has become incarnate at
least two or three times upon the planet—such gov¬
ernors are very advanced spirits.
For the Earth it is Christ. The Christ can be con¬
sidered as the God of the Earth—it is he, the great
Spirit who looks after your planet.
194 IMMORTALITY

Q. Mahomet, Buddha, were they not also gods of

the Earth ?
A. Yes—they were also celestial messengers, but less
elevated.

“It is not the system which makes souls; souls

grow under no matter what order of things and no
matter what system, so long as that system is based
on the moral law.”
Q. I say that it seems to me rather childish for
Myers to close his book on Human Personality by
saying that within a hundred years everyone will
believe in the resurrection of Christ.
A. “Dear friend, as far as I am concerned, I con¬
sider that ending perfect.
... If you can show that at divers times, in every
part of the Universe, all the forms of religion have
had points in common, and these points belonged
precisely to the domain of spirit, you affirm a be¬
lief as old as the World, and which, taking birth
at the antipodes, under a different form, but with
the same foundations, proves that supreme truth
has always reached you from the Beyond—from
outside.”
71. As to intellectual pride.
“ It is chiefly the immense pride of scientific men
which is responsible, for they will not suffer sim¬
ple disembodied spirits to come and instruct them
as to the different matters of the Beyond, and
teacli them the conditions to which they must sub¬
mit in order to establish communication with a
plane to which they have not (naturally) access.”
71a. As to the j(luidic-linlc between perisprit and body, so
carefully demonstrated in the works of Durville, Lan-
celin and others, they confirm the truth of the experi¬
ments, and set practically no limits to the stretching of
 IMMORTALITY 195

this link during sleep or exteriorisation otherwise, but

emphasise the dangers of experiments carried too far
under certain conditions, when death will ensue. Com¬
pare page 140 and our pages beyond as to the wording of
Eecl. xii. 5-7 (pp. 257 seq.)

72. As regards man’s will-power:

4‘The will, it is perfectly true, can work wonders,

but human evolution has not yet reached the point
desiderated, where this will can be exercised in all
its fullness, and many generations must pass before
man can get there.
“Meanwhile, it is a good thing to practise will¬
power as much as possible, but anyone who today
would wish to be a superman, would only attain to
madness.
“When an earthenware pot is subjected to great
heat and its contents boil too hard, the pot cracks—
for it must be of solid metal to resist such heat, and
for proof I would point out that so far factories
have not been provided with earthenware boilers!
“Well—you see, the human brain, which has cer¬
tainly already made a lot of progress, is really as
yet only a saucepan of inferior metal; let us wait
until it becomes of brass before it can effect the
supreme will which will place man above human
possibilities and human effiicacy.”

73. As to identity, in reply to a remark from them

that Mrs. de Watteville lacked ‘confidence’ or ‘trust’,
she replied that she certainly had confidence in them
from the mere fact of their fidelity and frequent visits,
to which they countered as follow's:
“Surely—the only proof possible is to be ob¬
tained exactly as between incarnate beings.
196 IMMORTALITY

“For, as between human beings, it isn’t sufficient

to say to each other — in however beautiful lan¬
guage the sentiment may be worded—that they
love each other; — the statement must be proved,
and the smallest act of tenderness confirms the
friendship much better than any exaggerated un¬
reservedness.
“So, between spirits and incarnate beings, it is
not sufficient to exchange names—the very best
proof of all consists in the frequent advent (of the
spirit visitor) with the same style of communica¬
tion and in his very own words—two things, which,
believe me, cannot be mimicked.”

74. As to life beyond the grave:

Q. Is the duration of our spirit lives shorter or

longer than our earthly lives?
A. Much longer.
Q. Is it true that our carnal body is a veritable ar¬
mour to protect us against the bad influences which
could hinder us in the accomplishment of the. task
which we are called upon to perform during our
various earthly incarnations?
A. Yes, because the spirit, which is of sublimer es¬
sence, of etheric origin, could not tolerate the earth
without it—the spirit would feel too acutely moral
reactions, and would not be able to submit to the
environment which is thus assigned to it.
ITow could an advanced spirit live on earth, in
the midst of so many inferior beings if it was not
itself subject to a material form which renders it
similar to those from whom it differs in so great a
measure.
In the Other Land, we arc grouped according to
degrees of progress, and we could not endure
promiscuous surroundings. And, if we endure this
during incarnation, it is because our soul, shut up
 IMMORTALITY 197

and enclosed in matter, thus loses part of its ex-

cessive sensitiveness.
75. Development of the soul.
Q. Is it true that at the present time in our lives we
are unable to strike a balance as to our moral
responsibility, ancl that we are ignorant of the en¬
tries on our account in God’s ledger?
A. Yes, since we do not recollect our past existences.
Q. I do not understand why God could not create
souls, good from the beginning.
A. It is easy to conceive of this. There escapes from
the Divinity divine particles, but so infinitesimal
that they cannot of themselves dominate the matter
which they come to animate.
Q. Why force them to animate matter?
A. They are not forced. It is the universal law.
You—incarnate beings—you are wedded to such
narrow terrestrial ideas, and you will not, or you
cannot, understand the point of view and the laws
of the infinite.
The explanation of this law must once more be
placed in the category of things which incarnate
humanity cannot understand.
Q. Do you understand it?
A. Do I? Yes, certainly, and Charles as well.
It is a law analogous to that which rules the en¬
tire universe—everything is exhaled, everything
takes life and dies in transformation.
Q. But God made the laws. It is therefore no an¬
swer to say: “it is a law!”
A. Dear friend, you will never understand the sys¬
tem as long as you will believe in a personal God,
instead of believing in the life of the universe.
God, I have told you, is unexplainable, because
for an explanation, it would be necessary to use
words which for you have no equivalent, and which
would not enlighten you.
198 IMMORTALITY

. . . But take this comparison. You breathe, and

vour exhalation is a vapour which will moisten
your hand if you place it before your mouth, and
will deposit on your hand some little drops of
moisture. These drops, if chemically analysed,
will be found to contain various products of na¬
ture ;—well, can you prevent this product from tak¬
ing place, can you prevent this humidity, can you
impede the analyst from identifying some of it as
carbonic acid?
No more can you prevent the divine respiration
from producing life in animate form.
And this soul, once exhaled, what does it seek
out ? It seeks the environment suitable for its de¬
velopment, and behold it is launched into the series
of successive lives.
Q. And how did all this commence?
A. But it never began at all—the universe is ever¬
lasting like the creative product—God did not make
Himself, since He has always existed.
This seems incomprehensible to you, because, be¬
ing born on and inhabiting a planet, where every¬
thing has commencement and end, you cannot com¬
prehend that which has none.
You will never understand with your terrestrial
senses, and that is why, in Volume II, I refused to
give you a definition of God ... It is a matter which
is beyond your sense of comprehension, and which
you can in no wise imagine.
Q. Are you not indignant as to this necessity of
undergoing suffering for those who never asked to
be born ?
A. Not at all—it is understood that happiness must
be purchased, and that the infinitesimal particle
which began its peregrinations in this atomic state,
quite incapable of divinising the matter which it
inhabited to begin with, would have found itself
entirely out of place and unhappy with us. It
 IMMORTALITY 199

travels, it lives, dies, lives again, and in each ex¬

istence, it finds satisfaction appropriate to its apti¬
tudes; at first these are rudimentary, and later
more refined.
At first it is more pleased than suffering, for mat¬
ter dominating it, it enjoys life through its material
senses and suffers but little.
This is what occurs in the case of animals. The
fly, for instance, enjoys its meals and hardly can
be said to suffer, its soul being not at all complex.
The dog has much more enjoyment than suffering,
for to be contented it is sufficient for him to eat
and sleep, and as lie eats well and sleeps a consid¬
erable part of his time, and this occupies the major
part of his life, he is well pleased.
Rough and rudimentary humanity, not far re¬
moved from the animals, does not suffer as much as
that which has progressed by evolution, and as, in
fact, evolution carries along with it the intuition
of the Beyond, and of philosophy, the being already
in process of evolution is thus armed against suf¬
fering, and is aware of the objective, and this as¬
sists him to bear it.
Q. Well, after all said and done, when we reach the
goal, do we find that it has all been worth while?
A. Yes.
Q. Do our smallest faults cause us unceasing regret
in the Beyond?
A. No—that idea is redolent of the dogmatic re¬
ligions. To be racked with remorse, torn by regrets
would constitute a passive state of mind and would
stand in the way of Spirit advancement.
When we arrive in the Beyond, and find the past
rapidly unfolding itself before our eyes, revealing
to us our errors and our liabilities, we begin, of
course, to feel keen regret as we realize fully that
we have not always and upon every occasion done
our duty, and that we have loitered on the road of
200 IMMORTALITY

progress, but close on its heels comes the vision of

all our past existences—and then we make careful
examination and comparison and we take account
of the whole of the journey so far accomplished,
and of that still more considerable portion remain¬
ing to be negotiated.
Around us we see spirits in our own class, but we
also notice much higher spirits and more luminous
ones, and when we see these we take fresh courage
—for they make us understand the necessity of not
travelling the road too fast, so as to be sure to ad¬
vance with a greater degree of permanency—they
indicate to us just how our life is to be envisaged
in the Beyond, and they advise us how to profit
by our time (of rest) in (the land of) Brraticity.
Don’t believe from that that we are inactive!
Oh no; for whether we may have to take up a life
again on the earth, or, may be, on another planet,
there is a very necessary postulate, and one which
constrains us to pay very particular and unceasing
attention to the matter of doing good and of con¬
tinuing the preparation of our soul in view of the
struggle remaining, which it will undergo in the
incarnation which shall be decided upon for it.
This activity necessitates courage, and courage
is the property of those who do not give way to
despair — for how could the spirit, plunged in
tears of useless regret, be able to accomplish this
most necessary work (of preparation)?
Q. It seems to me, nevertheless, that it must be pain¬
ful to contemplate those left on earth towards whom
we have been guilty of a bad action, and whose
already sad lot we may have rendered sadder?
A. I was just going to remark on this and offer the
restriction that this depended upon the degree of
advancement of the spirit. The Spirit, which is not
sufficiently 'advanced’, and who may have to re-
 IMMORTALITY 201

proach itself for base acts, must, before qualifying

for elevation, endeavour to repair the harm which
it has done. And that is not always easy, but the
effort which he makes to do this and succeed in it,
suffices to purify his soul.
Here again, one must guard oneself from thinking
of any passive attitude—for there is action, and
not only regrets or sterile remorseful feelings. This
remorse causes the spirit to react, and to endeavour
to repair the ill which he has done during incarna¬
tion.
76. As to materialists and sceptics in the Beyond.

Q. Are you sure that 1 will be able to communicate

with those I shall have left behind at my death?
A. I hope so indeed, for you can hardly be consid¬
ered to be in the class of those who are deprived of
this joy;—in a general way, the lack of mediuin-
istic faculties is somewhat of a punishment meted
out to those spirits, who, in the face of everything,
had remained convinced materialists, and such
punishment is the direct result of their way of act¬
ing and being on earth, for they have built up, as
it were, a perisprit, which has no possible reper¬
cussion or reverberation in the World which they
have left; they lived, during their earthly sojourn
completely attached to the planet, desiring to ig¬
nore the Beyond; they never acquired the flexi¬
bility of mind which would allow of their being
good neighbours with the Beyond, and once there
themselves their perisprit retains its rigidity or
aloofness, and does not know how to enter into rela¬
tions with the sphere which it no longer inhabits.
77. As to the existence of God:
Q. The Spirits keep preaching the love of God, and
.yet they say that they do not know Him—Can any¬
one love the unknown ?
202 IMMORTALITY

A. It is true that they do not see Him, but they

know Him by means of His admirable works, and
chiefly on account of His Justice, which shines forth
without any occultation in the life Beyond. It is
not a question of the Unknown, but only of the
invisible.3
Look here, am I unknown to you? In no wise;
yet I am invisible—you only know me by the
thought which is manifested to you. So it is ex¬
actly with God, whose thought-power manifests
itself with empire infinite. It must not be said,
therefore, that we do not know God.
Q. God, then, is the known, or cognized invisible,
but is not this quite incomprehensible for us, and
can we love that of which our mind cannot con¬
ceive? Is not this love more imaginary than real?
A. If you only really love that which you under¬
stand, verily you love but little; for human com¬
prehension is very limited, especially during its
sojourn on the planets.
Tell me however this: Do’st love the Good? Do’st
love the Truth? Do’st thou love the beauty of the
Moral Law? Most certainly. Then, let me say,
that that is indeed to love God Himself, who is
Absolute Good, Eternal Truth, Infinite Moral Love¬
liness.
Poor finite creatures! How could we expect to
penetrate the mysteries of the Infinite of which we
can have no conception whatsoever.
(Compare the 1st Ep. of John iv. 12: “God no one
hath ever actually beheld [ Tefl/arai],” and this from
the same writer who in 1st Ep. i. 1-3 said he had
actually seen the Logos.)
Our own spirit is unfathomable for us, because
in it is enclosed a tiny atom of divinity which en¬
dows it with supranormal faculties.
So the Bhagavad-Gita (xiii. 15) : “By reason of His subtilty impercej)-
tible.”
 IMMORTALITY 203

When you have penetrated the mysteries of hu¬

man being, it will be time to think you are on the
threshold of the unravelment of the enigma of the
Great Being.

78. As to Swedenborg:
Q. Are Swedenborg's descriptions of the Beyond
true to the facts?
A. No.
Q. In what respect is he in error?
A. His error consists in materialising the spiritual
world—we have no need of gilt palaces nor of
golden temples nor of rubies. The real view of the
Beyond is, in its simple grandeur, more magnifi¬
cent than all these pictures produced by the human
imagination.
Space, with its divine splendours, is our habita¬
tion—nothing can be compared to the joys which
result from transit amid its vast freedom. Neither
time nor distance impedes us, and for us, who can
recall the chains of our terrestrial existence, this
unimpeded freedom of action affords us one per¬
petual round of happiness.
79. As regards the Moon.
“There are no inhabitants; I see the moon from
sufficiently near to be sure of this. I cannot go
upon the moon, for I have nothing lunar in my
make-up, and the attraction of the moon has no
effect upon me, as I am of the Earth.
“In order to approach a Globe and study it, it
is necessary that the perisprit should possess in its
essence the fluidic principles of such a Globe, and
to have once inhabited it.
“Asa spirit, one can only visit the planets which
one has inhabited, unless one is a very High Spirit,
which is not my case. The High Spirits, however,
possess great power—they are so advanced that
204 IMMORTALITY

nothing is left to enchain them or to bar their

passage.’ ’

80. Regarding the Turks, in answer to a question as to

whether Christianity is superior to Mahomedanism:

A11 religions are reprehensible as soon as they

lead up to and give way to fanaticism. With the
Mahomedans, hatred of other religions is greater
than with others.”
Q. “But Christians fell upon each other, as in the
case of the massacre on St. Bartholomew’s day.”
A. “Pardon me, my dear friend, you are going back
too far—much progress has been made since then.
Today, it is inconceivable for such a scene to be re¬
enacted—there would be general revolt.
“Christians have made a lot of progress, and the
unfortunate thing is that the Turks have not fol¬
lowed and progressed—yet they will have to do so.”
[See ‘The Voices’ by Admiral Moore, p. 399, for a
remarkable prophecy about the Turks.]

(SI. As to ancient and modern science (bearing out what

St. Yves said) :

Q. The science of olden days, which was synthetic,

was surely of more value than that of our own day,
which is so analytic?
A. ^ es—it is a great mistake to be so analytic, for
progress is not made, and instead of real progress,
people are divided and fighting over a question of
words and terms, which are of no significance.
The analytic mania of the present day is due in
some measure to the materialistic idea, with which
mankind has endowed everything—he wants to put
his finger on the veriest details.
As regards the occult, it is necessary to view it
as a■ whole, for as all the details fit into each other,
 IMMORTALITY 205

they can only be comprehended and effective if they

are considered in their composite action.

82. As regards present day beliefs, after a discussion of

the merits of the Theosophists:

“Theosophy is not progressing. What is evi¬

dently making progress is the general total of
psychic beliefs. At the present time, nearly every
person has found his personal religion tending by an
evolutionary process towards an antidogmatic creed,
and has evolved for himself a mixed kind of philoso¬
phy, which should, at a given moment, become spirit¬
ualism. occultism, or theosophy. But the two last-
named categories do not offer a sufficient means of
controlling the truth in a serious and satisfying way
for them to continue in vigour, and the only real
future lies in spiritualism, without which 1 may say,
neither occultism nor theosophy would be in exist¬
ence/ ’
83. As to the remark from a caviller that spiritualism
is too simple a matter for credence, they say very simply
and briefly:

“Tell such an one that his brain is too much be¬

fogged by complicated reasoning to apprehend this
said simplicity. Few, struggling amid the fogs and
mists of complexity, know how to understand.
“To be a disciple of the simple, is already in a
measure to project one’s rays into a world where all
is truth/ ’
84. On another occasion, with reference to the verse in
St. John, where Jesus says “I have many other things to
say unto you, but ye cannot bear them now,” a remark
comes through as follows:
206 IMMORTALITY

‘‘For my part, I think that it is precisely what the

Christ left unsaid which constitutes spiritualism. ”
85. Going further, they say this:

There is nothing incompatible between natural

science and the spirit theory—it is only necessary to
push your studies a little further in order to be con¬
vinced of the existence of the soul in everything
living.
“Our fundamental conceptions concerning the
physical universe and spiritualism do not invalidate
each other;—the day upon which you will have dis¬
covered the chemistry of the spiritual or astral
plane, and compare it with the chemical composition
of the perisprit, you will prove the double existence
of beings and the continuity of life, thanks to a
different form of matter, moving in an appropriate
environment.
“Spiritualism is not a religion, but it is in it that
proof is found of a future life, which is at the base
of all religions.
“Spiritualism is the natural law.
“Humanity claims its right to the Light.
“All that the various religions and sciences and
philosophies have given it, has not been successful in
giving it substantial nourishment enough.
“Today it is positively hungry for the truth, and
it requires proofs of what it has heard to be the
truth. You must not say that spiritualism—which
alone can furnish such proofs—is not making prog¬
ress. It is attacked on all sides, and it must surely
be very strongly entrenched for it successfully to
resist the severe warfare waged against it.
“Consider the number of its adversaries. On the
one hand the catholics, and the protestants, and all
kinds of religious bodies; and then the scientists
and the materialists, who, one and all, are trying to
 IMMORTALITY 207

sap its foundations with that most formidable of all

weapons—Ridicule!
“You must think, on the contrary, that such a
philosophy must be powerful indeed and esteem it¬
self truthful to remain standing, in the face of these
repeated attacks, and to dare to hold up its head and
assert itself and the truth of its doctrine towards all
and against all.
“No; do not say that the cause is not advancing;
for it is rising and spreading, and gradually demol¬
ishing the barriers placed in its path, and its tri¬
umph is assured, for it has in its favor the undeni¬
able proofs which nearly everyone can obtain for his
own satisfaction,—in a word, it is truth, and by vir¬
tue of this quality, it must see the light.’7
86. As to progress once more:

“The education of the nations in everything be¬

comes more rapid as the centuries succeed each other.
“Every form of learning, instead of resting on
nothing, grows up on an ever increasing base of solid
character.
“Science has progressed in a geometric ratio, and
it cannot be otherwise with philosophy.”
87. And further, in answer to this question:

Q. “Can we also consider our epoch as an ‘epoch of

transition,’ and all the misdeeds of the present high¬
way robbers, are they really to be considered as
symptomatic of future progress?”
A. To speak quite correctly, it is not exactly a symp¬
tom but what leads up to these infamies is nothing
but progress itself.
“If the said bandits escape so easily, it is thanks
to automobiles; if they put up such a stout resist¬
ance, it is due to the perfected firearms which they
now carry, etc., etc. In a word, it is due to the con¬
siderable progress which has been made both in the
208 IMMORTALITY

industrial and scientific world, a progress which is

becoming more and more rapid, to such an extent
that a single century sees the birth of things which
it took tlie twenty preceding centuries united to
accomplish. It is nothing more than an access of
folly which keeps company or keeps pace with all the
new discoveries. ’ ’

87A. As regards mummyfication (with reference to re¬

cent experiments in the South of France, where a certain
magnetiser has succeeded in arresting decomposition by
magnetic passes) :
They consider it as an added illumination for our bene¬
fit, as it affords proof of the presence of a powerful fluid
which acts outside of the physical body and destroys the
microbes in the dead body operated upon. They add that
it must be a special kind of igneous fluid, not inherent in
all magnetisers, but probably known to the Egyptian
priesthood, and a contributing cause to the preservation
of ancient mummies, besides the spices, bitumen and
bandages, this outside magnetic influence acting as a
kind of insufflation to the molecules of the body, and re¬
placing the vital fluid, which had during life held in
check microbic growths.
88. As to the “body, soul and spirit'’ and their relations
to each other, this is given, in the midst of a longer com¬
munication :

“We do not classify things at all like the The-

osophists.
“We say, then, that in an incarnate being, there
is a physical body, matter, and a perisprit which
is the psychic part of our being.
“The perisprit is composed, in part, of a quasi¬
material substance or matter from the Other Side,
 IMMORTALITY 201)

whose duty it is to preserve life in the physical

body, and of a psychic part, which is, to this ma¬
terial part, that which the perisprit is to the physi¬
cal body; and this part is the soul.
“It is by the magnetic currents that the perisprit
communicates with the soul, and by the vital force
that it is bound to the body.
“It is wrong to say that the soul is a Spirit. That
was permissible at a time when spiritualism had
just been re-discovered—for, up till then, people
had never heard of the immortal part of us except
under the designation of 4soul', and the two things
were confounded.
“Since then, the doctrine has been more thor¬
oughly studied, and it has been realised that the
Spirit is a composite of the perisprital body or
‘astral body’, and of a soul, and that this composite
becomes incarnate in matter during life, and re¬
turns to the Other Side after death. ”

89. As to gravity, and the ‘fourth dimension\ and

vision:
“Up above” is a misnomer, there is neither
heighth nor depth in the infinite, and if we have
used this expression it was for the sake of sim¬
plicity.
“Let us say, if you please, that the expressions
‘Above’, or ‘Yonder’ (literally in French ‘There
below’: ‘La-bas’) are fictitious expressions, used
in order to make you understand distances which
are only traversed by means of our electricity
joined to that of the worlds, — gravitation being a
question of electricity.

“T will try and give you an idea of what is

called the fourth dimension, though why seek to
light up a fog with a hand-lantern! An Incarnate
being has height, breadth, thickness . . . well, sup-
210 IMMORTALITY

pose all that to have disappeared . . . there remains

the perisprital body, which, having neither thick¬
ness, nor width, nor height, has nevertheless a per¬
fectly well established subsistence. It is fluid, it is
vapour, and penetrates the open box of the fourth
dimension (of which Mr. de F. speaks) . . . just as
a very dense smoke could pass through a piece of
cloth. There !”

“Matter has weight, and the proof is that a

corpse weighs nearly as much as a living being,
but what does become exteriorised is a force, a
fluid, whose weight can only be verified in our at¬
mosphere, and as this atmosphere is very different
from yours, it is this weight which causes the body
to fall into our plane and separates it from yours. It
signifies a different density which harmonises with
our atmosphere to the prejudice of yours.
“It is thus that the psychic being reorganises it¬
self, (and is) such as we see it in our spheres.

“Our new power of vision is a kind of super¬

vision added to that which we had on earth. Thus,
at a distance, we can see all sides of a cube simul¬
taneously, but if we approach close to you we see
things just as you see them.”
“Our vision in the Beyond, penetrates the special
matter of which our atmosphere is composed. You
ask if it be a question of ‘dimension’? Rather, I
should say, it is a special manner of sight peculiar to
the perisprit, since it is in a manner almost identical
that visions are had by somnambulists and clair¬
voyants (literally ‘visionaries'), and, in fact, by
all those who pick up again, by mediumship or
through hypnotic effects, their astral faculties,
usually reduced during incarnation.”
 IMMORTALITY 211

90. With reference to communications they continually

lay emphasis upon the necessity of action from both
sides, without which the power to bridge the gulf is
dissipated. They say:

“If we desire to benefit you, we launch our

‘power’ in your direction; but if you do not extend
your hands to receive, where will this power go to?
It will be dissipated and will not reach you.
“It is invariably the same question of the prin¬
ciple of the union between the terrestrial sphere
and the astral sphere—the work must be done
simultaneously on both sides in order to yield ap¬
preciable results. We find very considerable diffi¬
culty in exercising our spiritual powers and mak¬
ing them effective on the material plane;—do you
come half-way to meet us and success will follow . . .
“Those on earth who never evoke us and never
give us a thought, create around themselves an
atmosphere in which we cannot breathe, and as
they advance upon their earthly pilgrimage, we
cannot penetrate that which becomes complete
darkness surrounding them.”
91. Regarding the oft repeated statement that they have
not “permission” to reveal certain things, or to discuss
future events, the question was asked as to what would
happen to them or what punishment would be meted out
in case of disobedience. The answer is as follows:

“If we did it, we would experience, in the first

place, remorse for having done wrong, and then re¬
peated deviation from our manifest duty would
cause us automatically to descend to the level of less
elevated spirits. Remember that the ‘law of simi¬
lars' rules everything — we cannot maintain our¬
selves upon a happy plane unless we share in the
perfection of this plane;—if we should degenerate,
1212 IMMORTALITY

we descend and mix with the spirits of those with

whom we thus have affinity or similarity.
“Therefore, if we foresee somethin" in your life
which is definitely predestined, we will never tell
you of it; but, if something can be avoided, it will
be our duty to warn you.”

92. As regards mutual sympathy or antipathy, it is said

that neither has really a physical origin, that they have
a fluidic origin, and two fluids out of sympathy with each
other can have nothing in common.

Q. But such fluidic feeling is surely physical ?

A. Fluids are of two natures; there are vital fluids
and astral fluids. I believe that it is especially the
astral fluid which is the real cause of feelings of sym¬
pathy or antipathy (between human beings).

93. As regards psychometry and the reading by mediums

of letters, doubly or trebly enclosed in thick envelopes,
they admit that this is of course merely 4vision’ or
clairvoyance, and does not prove another life beyond the
grave if the cavillers wish to emphasise the point. But
they quickly add that what it means, however, is that
this ‘vision’ is possible only by an extra sense, and is a
manifestation of matters not visible by the ordinary hu¬
man eye, and therefore it is a proof of this special vision,
which belongs solely to the perisprital faculty or astral
body.
94. As to free will once more, in discussing fore-sight of
mediums:

“.As to visions of the future, the general

lines, the things fated are very clearly marked, be¬
cause they have their basis in the general equipoise,
but from these immutable lines issue in all direc¬
tions a quantity of probabilities, of greater or less
 IMMORTALITY 213

importance. This is much less definitely marked,

because it is a matter of things in germ, as I have
often told you before. You know also that as re¬
gards these different ‘germs,’ the one runs contrary
to the other, for all do not develop equally — two
neighboring ‘germs' are called upon to decide upon
a selective path, and the result will depend upon
which of them is the stronger, and which will succeed
in appropriating all the ‘sap’ involved for its growth
(while the other disappears).
“That is exactly what I would call the way of
man’s free-will, of will-power or constraint, and is
what operates to change a foolish fatality into a
future in which incarnate beings are able to make
use of their opportunities in accordance with their
capacity, intelligence or their will.”
94A. A very curious and instructive thing is to be found
in one place as regards one’s involuntary but most defi¬
nite antipathy to some people.

Q. Are we to think that it is owing to struggles be¬

tween us during some past existence or other that
we seem sometimes to have obstinate enemies in this
life always dogging us ?
A. “There are hatreds which seem to continue
throughout our existence; — this does not mean that
because some one seems to be full of hatred for you
that you have done him a bad turn in a previous
existence, but that your pursuer is an enemy who has
disliked or hated you for ever so long, and who,
upon suddenly coming upon you again, feels a moni¬
tion from his antipathetic fluids that he has hated
you previously.
“Now note this. Very frequently such a being
represents a bad spirit, who, in becoming re-incar¬
nate, had taken the proper resolution to repair or"
undo the evil of which he had previously been guilty
towards you, but, upon meeting you, the resolution is
214 IMMORTALITY

momentarily forgotten, and the full force of his

previous hatred envelops his being anew.”

95. Returning to the question of interference from

various causes with communications, they insist that
many unexpected things interfere, c. g. wind or noise or
storm perturb the atmosphere and scatter the fluids, the
result being that in a group, when these fluids come
together again they are in a “mixed” state, and the
personal control is gone, and mistakes ensue.
At other times, fluids resulting from the presence of
previous dwellers in the room are in evidence and are
noxious to their personal and authoritative conduct of
the proceedings; and they say that we have absolutely no
idea of how important these things are. They cite there-
against the case of the two ladies who act almost ex¬
clusively for Mrs. de Watteville in her house, and them
fore do not bring a mixture of outside fluidic influences
to bear on their quiet personal seances.
The truth is, (what none of us have so far properly
realised) that such fluidic power left by all of us in the
ambiance of our temporary or permanent surroundings,
remains for a long time operative, or, at any rate, in
actual existence sufficient to mix with and deteriorate or
influence other fluids. Thus it is that repeated seances,
with intermixture of spirit and material fluids, result in
a certain balance or “leave-over” of the power, which is
useful as a starting point for the future. Similarly, the
absence of this credit-balance makes it infinitely more
difficult to obtain good results in a new or strange
* milieu.’
 IMMORTALITY 215

[This is what is called 4 * Hysteresis’’ or residual power

in magnetism or magnetic experiments with metals
(Ewing).]
96. In answer to the question as to whether so-called
spirit-phenomena can ever take place without a medium
of some sort, they say:

“No, never, except in one case, where raps can be

given by a discarnate being who has but just left
the body. In his case, he is still so strongly impreg¬
nated with matter, not completely thrown off, that
you may say that he could dispense with a medium,
although you never know what mediumistic person
might not be present or in the neighborhood. ’’
97. And in answer to the question as to whether any
persons really exist who might be called anti-mediums,
the answer is:

“Yes—there are people who need but to place

their hands upon a table in movement for all motion
to cease, even if ten other persons are around it.
They have what might be called an astrictive or re¬
strictive fluid, whereas others are so mediumistic in
the positive sense, that of ten persons around a table,
if nine of them were to rise and leave, their absence
would not be noticeable, and the table phenomena
would continue, thanks to the fluids of the one very
strong medium. ”
98. As regards the current of cold air, so often observed
and reported by people who are present at certain mani¬
festations, they explain it thus (for the first time) :

“This air is produced at the moment when the

fluid begins to emanate from the body of the
medium. It is a negative current which seeks out a
positive current in order to form a useful whole,
216 IMMORTALITY

which we call the ‘fluid’, and which is used for raps.

The one without the other would produce nothing.”
[See pp. 17-18.]

99. As to “instinct” and the intelligence of the elephant:

“Instinct, extended to its maximum point, is ab¬

sorbed by, or to be confounded with rudimentary
intelligence — It is impossible definitely to fix the
line of demarcation or cleavage between the two
faculties.”

100. Elaborating somewhat more the question of the

exteriorisation of mediumistic “fluids,” and with refers
ence to paragraph one, we can add this from a later
description:

“Some people can emit the fluid and find it more

difficult to inhale it. Mediums proper are of the
nature of a sponge. They lose their fluids, but find
them easily restored; it would seem almost as if
their pores were capable of respiration, so that ex¬
halation and inspiration take place alternately.
“Phenomena are obtained by exhalation or ex¬
teriorisation of fluid whenever such phenomena par¬
take of a physical character, whether raps, writing,
the movement of objects, etc; whereas the inspira¬
tion or absorption of fluid is responsible for visions,
etc., clairvoyance, clairaudience, when the medium
(whether known to be mediumistic or not) imbibes
spirit influences directly and which enables him or
her to come into contact with the things of the Other
Side.”
 CHAPTER XIX

Proofs
101. I can only close this all too brief resume of the most
interesting and conclusive series of communications that
has ever been vouchsafed to one of the human race in the
words of the communicators themselves (vol. iv. pp. 389-
391) :

“Very, very few others have had such a privilege

as we have had of these consequent communications
over an uninterrupted series of twenty-seven years.
You imagine, perhaps, that others are similarly
privileged. Undeceive yourself. Remember, too,
how many of us have tried to be of use to humanity
only to meet with rebuffs and have to complain of
human injustice. Do not think our joint labours
have been wasted, and do not despair of your self-
appointed mission of being of use to others in order
to convince them of the truth of possible inter¬
communication between the two worlds. The good
results obtained are due solely to the patience and
methodic manner accompanying our relations over
this long period, so pleasant and profitable to both
sides. If others were patient enough to act in the
same way, happy and conclusive results would be
more frequent. But where will you find elsewhere
associations resembling ours? Cite to me one other
similar case and I will withdraw the remark. But
such fidelity as here exhibited between the members
of our little group does not come within the compass
of many incarnate or disearnate beings.
217
218 IMMORTALITY

“You might add that anyone who will take the

trouble to read through the series of your communi¬
cations will be able to gather therefrom the definite
character of our personalities.
“And you can say, as regards the experiment in
cross-correspondence, that the successful issue of it
would have been quite impossible without the long
years of preparation in connection with yourself and
the faithful mediums engaged with you, for it is
indeed most exceptional for us to be able to manifest
ourselves to the same small circle at the same hours
on certain definitely fixed days all the year round
for so many long years/’

The above is merely a shortened form of what might

be called their “farewell address'' in the last volume
printed.
Before proceeding to a very important piece of evi¬
dence, I will inlay here a proof, of undesigned occur¬
rence.
Section 54.
One of the prettiest proofs—apart from the general
character of the messages as a whole—which any reason¬
able person could ask for, occurred quite spontaneously,
many years since, when a word came through which was
not familiar to either of the ladies who were writing; in
fact they had never heard of it. It was perfectly good
French, but they had to look it up in the dictionary. I
ask any of the readers of this essay if they have ever
heard it used in speech, or seen it written in a letter, or
printed in a book? The word was ‘anas.’ It occurred
in the following reply from Charles R:

“Cliere amie, soyez gaie, puisque vous avez ce que

tant d’autres n’ont pas. C'est tellement concluant
 IMMORTALITY 219

que des amis a vous ont adhere au spiritisme rien

qu’a lire vos anas,”

meaning:
‘‘Dear friend, do cheer up, seeing that you have
what so many other people are without. For it is
quite indubitable that friends of yours have become
adherents of spiritualism solely from the reading of
your collection of extracts ”
The usual French word is “ Recueils.”
Now the unfamiliar word “Anas” could certainly not
lurk in either of the ladies' ordinary subconsciousness.
As a confirmed and obstinate doubter, one would be re¬
duced to accept one of the beliefs of the disputed creed,
and first of all have to acknowledge reincarnation here, in
order to attribute a knowledge of the word to a previous
incarnation, suddenly rendered available! But, unfor¬
tunately for this far-fetched hypothesis, the word is
most unlikely to have formed part of the vocabulary of
the ladies in question, even in a previous (and pre¬
sumably, in the very nature of things, a less complete
and less advanced) incarnation.
No. The fact remains that this is an excellent example
of an undesigned proof of the complete separate identity
of the spirit-communicator, who was a professional liter¬
ary man in his earth-life, and more highly educated and
possessed a larger French vocabulary than his inter¬
locutors.
Further proof could be collected in the volumes of
quite a number of similar unusual words—(such as
6noise9 for a quarrel or unimportant dispute), but as the
compiler has not stressed this matter further, I leave it
where it is.
220 IMMORTALITY

As regards proofs, the following, written by Roudolphe

(not very long ago and published at the end of the
fourth volume) seems to me for the first time to explain
matters satisfactorily:
“If you obtain one proof, you require two; if you
obtain two, you exact a third, and so on ad infinitum, so
that when a failure is finally recorded, people exclaim in
triumph: ‘See, the Spirit has made a mistake!’
“Now please to observe this: In the matter of proofs,
what often happens is: that as we require at first much
power, and thereafter absolute inertia of all the con¬
scious or semi-conscious faculties of the medium or
mediums, we succeed sometimes, with this concentration,
in giving one, or may be two proofs, but if we want to
continue, and our work on the mental inertia of the
medium is nullified at the same time as our power is ex¬
hausted temporarily, we may try to continue, but what
we want to say does not come through true, and things
become blurred, with unconscious visions on the part of
the mediums, and a host of things coming from one does
not know where. In short, we need a pause in the pro¬
ceedings for a reconstitution of the fluids, in order to
produce anew something interesting, and often this does
not take place at that seance.
“This happens with all mediums, even with the most
powerful ones and that is what has given rise to so much
mischief in experiment work, for it is very rare that
people are content with one good proof.”

After all they must be the best judges as to how

and when “they” — knowing the circumstances — can
most satisfactorily give proofs. Here is a case in point:
 IMMORTALITY 221

One evening Mrs. de Watteville received, with her

usual medium M, a communication rather strangely
worded, containing the word serin, French for canary.
The following day, with another mediumistic lady Z,
“they” were asked to repeat this word, but refused,
while promising to do so on another occasion.
Some days after, with the same medium Z, who knew
nothing of the word, there came spontaneously (by
raps):

“Seek in neris, placing the letter s first, the letter

n last, and you will find the word which you asked
for as a proof.”

This long communication by raps caused some im¬

patience, as neither lady understood in the least wlmt was
coming through, or what it was all about. When they
realized that the word serin had thus come through as a
proof, they were given this, by automatic writing:

“You did well not to interrupt. Three quarters of

the time you get angry at the beginning of some ordi¬
nary phrase, at the close of which a proof would have
been given you; — you have often enough estopped
me thus.”

On another occasion this rather satisfactory proof was

vouchsafed, quite spontaneously: Sitting with Miss Z,
instructions came, by raps, not to reread aloud (as Mrs.
de W. was suffering from a cold and hoarseness) and
then continued, by raps:

“There is an error in the name of the medium

who was with you at our last meeting. It should be
Z not M. Please rectify.”
222 IMMORTALITY

Mrs. de W. says that this sitting took place a week

earlier, as both mediums had been ill since then and
nothing further done, and she reached for the papers
which had not been touched since they were put aside,
and she saw under date of the 15 February the name of
M instead of Z, so that the communicators were abun¬
dantly right.
But of course all this to an outsider means but little.
It is the whole which counts, and this has been going on
long enough to establish the fact that there are difficul¬
ties,—great difficulties—in these matters of communica¬
tion, where the forces required are partly human and
partly spiritual, but that with patience they can be over¬
come, and proof can be given.
PSYCHOMETRY
In the course of a long conversation with all three
principal correspondents, C. R., R. L., and E., on the
subject of Psychometry, which is discussed in a most
interesting manner from every possible angle, a very
curious and important thing occurs.
An intricate question being put by Mrs. de AY. on the
subject of a photograph in these terms:

Q. IIow is it that a photograph can be of use in

psychometry, when the photograph itself has never
been in contact with the person photographed ?
and the answer comes from R. L. thus:
That is no longer a matter of psychometry—that is
double-sight, ’’ whereupon C. R. instantly intervenes
thus:

“Yes it is, my dear Roudolphe, for it is a mixture

of psychometry and double-sight; for, when a person
 IMMORTALITY 223

has sat for a photograph, their image has impressed

itself upon the photographic plate, and the said plate
lias received a large dose of that person’s fluid,
especially if the sitter was sufficiently “exterior¬
ised” to project a large amount.
“Thenceforward, the paper (on which the photo¬
graph is printed) will in turn take up these fluidic
emanations, and the photograph will serve as the live
conducting wire for the psychometer, who, by his
double-sight, will be able to complete the information
desired.9 9
Although Mrs. de W. passes over this magnificent
proof in silence, it seems to me conclusive. The whole
matter occurs in the most natural way in the world (vol.
iv. p. 182), and it is inconceivable that the medium
could have intervened here. On the other hand, we see
two discarnate beings not in absolute agreement as to
the best or fullest answer, and in a most friendly manner,
talking with each other as it were, in our presence, in
order to be sure to convey the correct impression.
Another somewhat similar little proof occurs soon
after this, with reference to a definition of clairvoyance,
or as it was proposed by Mr. Boirac to call it: Metag-
nomy. In answer to the question:
Q. “Are we right to say: ‘that in lucidity or double-
sight, the see-er goes towards the object, whereas in
telepathy, the object goes towards the see-er, so to
speak?’
A. Yes.
Q. Why do you hesitate to say ‘Yes’?
A. I was reflecting.
Don’t you understand that for me, who am in the
world of spirits, the question of recognising which
is the one who goes towards the other is not pri¬
mordial or essential —ive see the images blend and
224 IMMORTALITY

join, but we have small concern as to who trod the

longer road.
Road! What a vague word! What is a road ?
On earth 3rou see things take place in a verjr ma¬
terial sense, but a ‘road’ for us is rather more
imaginary.
But after thinking it over, I am of opinion that it
is reasonable and proper for an incarnate being so
to describe the manifestations of vision/’

I liis little b3r-pla3r, in my humble judgement, is

another ‘undesigned coincidence' of the truth of these
records. If we were to suppose the medium or sub¬
conscious making these answers, there is no more reason
to anticipate hesitation here than in an3r other parts of
the dialogue. And then, the explanation of the hesita¬
tion is so clear from the point of view of the other side,
that we cannot imagine this reply to be a mundane inven¬
tion !
The whole thing is redolent of Truth and simplicity.
Section 55.
Before leaving one evening, at the close of a session,
Roudolphe delivers himself spontaneously of this:

“And now we are going to retire to our respective

spheres ; I to the blue of the spirits, 3rou to the sad
terrestrial sphere, and Marie [the medium] to her
normal terrestrial condition; — for she is at the
moment in the condition of soul half with us and
half with you, although she is awake.
“We are all three just as normal as any people
can be; nevertheless we are in the special condition
which is necessary for the production of the spirit
phenomenon,—thus we succeed in meeting together,
dear ones, notwithstanding politics, ministerial de¬
crees, and the verdicts of the scientists, who affirm
 IMMORTALITY 225

that we are nothing hut smoke, and that all our talk
emanates from you yourselves!
“Let them have their say, for we cannot intervene,
not even to punish them by their not being received
here by those whose existence they deny, for they
will surely cross the border-line in their turn, and
will be very thankful to discover our ‘Beyond,’ so
luminous, radiant, and ideal, peopled with amiable
spirits, instead of their sterile and final annihila¬
tion.”
I would only add that the patience exhibited by Mrs.
de Watteville’s communicators is perfectly marvellous.
 CHAPTER XX

Cross-Correspondence
The record would not be complete without an account
of a very remarkable case of “cross-correspondence”
which occurred, under Roudolphe’s direction in 1913.
It has not so far been repeated, “because such favorable
conditions’—what these were we do not know—“have
not since presented themselves.”
The matter was of sufficient importance to form the
subject of a special conference held on 20 Dec. 1913
presided over by Dr. Geley, with Mr. Camille Flam-
marion in the chair (reported in vol. 8 for 1914 of the
Journal of the American Society for Psychical Re¬
search) and I will rehearse it here in full, as it Avas
an experience complete in itself and successful beyond
anticipations.
Experiments op Wimereux
56. “On the 7th August 1923, my clear medium, Miss R.,
informs me, before taking up her pencil” [for automa¬
tic writing], “that she is about to leave for a vacation
of three weeks at the seaside at Wimereux. I do not
conceal from her my disappointment. We begin to
write, and our habitual friend Roudolphe comes to
console us, saying: ‘During these weeks of solitude,
Mrs. T. must be developed as regards second-sight.
Try and get her to describe the country-side and the
house where Miss R., will stay . . . The latter will take

226
 IMMORTALITY 227

up her pencil at the same hour as that during which

you will hold your dark seances, and I will go from one
to the other /4
“Not one syllable of this message do I communicate
to Mrs. T. who does not meet Miss R. again, and the
latter leaves me on the following morning.
“That same day, 8th August, at 10 p. m., I begin my
dark seance, in a rather unhappy frame of mind, and
hardly believing in any chance of a successful issue. I
am therefore much astonished when Mrs. T.—(who, for
the whole of two years since we have thus sat regularly
together, had so far never seen anything beyond some¬
times having a vision of the trees in the Avenue behind
the drawn blinds and curtains)—exclaims: 'Oh, I see
a house and water in front of it/ I answer: 'There
are, however, neither water nor house behind the win¬
dow/ But she begins afresh: 'The water is not a canal
. . . it is broader than the Seine . . . Why it’s the sea/
“I get her to describe the house more particularly—
her description being later verified to be exact down
to the smallest details—and suddenly she adds: ‘I see
a lady writing on the third floor. Oh, and there is one
of the spirit-lights going towards the house . . / A
moment later she sees no more/’
“At our dark meeting on the ensuing 12th August,
Mrs. T., who still knows nothing of the communication
coming from Miss R., says at once at the beginning of
our seance: 'There is only one light/ (Hitherto, and
for two years, the two spirit-lights of my two friends

4 These meetings in obscurity are the seances during which I endeavor to

succeed in seeing the spirit-lights of my two friends, which Mrs. T. can
see perfectly. These stances took place on Tuesdays and Fridays at
10 :30 p.m.
228 IMMORTALITY

had always appeared together.) Subsequently, she re¬

peats the same description as that made at our last
meeting, and she again sees Miss R. writing, and this
time she recognizes her. But, suddenly, she is taken
with a fit of coughing, which annoys me considerably,
as it causes the sofa upon which we are sitting to shake,
and I say to myself that all may be disturbed by this
happening. As a matter of fact, the meeting ends by
the evanescence of the spirit-light which was present.
It was then, as a matter of fact, nearly midnight.
“During the course of the next day, Wednesday, I
received from Wimereux a letter from Miss R., dated
the morning of the same day, and enclosing the fol¬
lowing communication, written by her during the course
of our dark seance of the preceding evening:

* Here I am, dear friend (lie addresses himself to

me in the same way as during our usual conversa¬
tions), it is I, Roudolphe.
‘You can have no idea of the work I have had to
put in, in order to organize our seances. Just
imagine your Newfoundland5 turned into a spider,
and see him throwing fluidic wires between Paris
and Wimereux, these taken partly from Mrs. T.,
partly from Miss R., and partly from Roudolphe,
himself. It has been necessary to spin a kind of
web-line track, which will allow the person with
double-sight to travel without compass and not to
wander ofl: the track in following other trails, which
often occurs in matters of second-sight when one
does not have a good friend on the other side who
has prepared the way . . . (pause) ... I do not
affirm, that, thanks to these preparations, all of our
B Note by the Translator. This is a pet-name which Roudolphe has ad¬
judged to himself for various reasons, which appear more clearly in Mrs.
de W.’s book of records.
 IMMORTALITY 229

experiments will be completely successful, but we

will have better and more numerous chances of suc¬
ceeding ... I am travelling to and fro between
you and forming a simultaneous liaison . . . (Some¬
what long pause) . . . Mrs. T., for goodness sake,
don’t cough like that, you disturb the current!
. . . (Pause) . . . Don’t be worried, my dear
friend, she has not got a cold. It is the pepper in
her drawer. No infection is therefore to be feared.
Aurevoir from friend
Roudolphe.’
“Upon receipt of this letter, I say to Mrs. T. (who
knows nothing of this communication) : ‘Have you
caught a cold that you coughed so much last evening?’
She answers me: ‘No, but I had a similar fit of cough¬
ing once before in the afternoon, at my own place, after
I had taken out of a drawer a piece of winter clothing,
of which I have need in this cold weather, and which
was reposing for protection among bags of pepper.’

“On Friday, the 15th August, at the beginning of our

dark seance, Mrs. T.,—now informed as to the arrange¬
ments made for the experiments—exclaims: ‘Ah, to¬
night it won’t work.’ Miss R.’s room is quite dark.
She is not writing!’ This provokes me, but Mrs. T.
adds: ‘The large room on the floor below Miss R.’s
room is, on the other hand, brilliantly illuminated, and
lliere is much movement there. Miss R. is seated at
the piano and several people are dancing.’
“This was very unexpected, as Miss R. had not noti¬
fied me that she could not be of our circle, and I am
full of anxiety . . .
“Sunday morning a letter arrives from Miss R.,
dated the previous evening, and saying:
230 IMMORTALITY

‘I could not join your circle yesterday. Upon the

occasion of the 15th August, four people had been in¬
vited to dinner. I could not notify you beforehand,
because the invitations had only been given in the
morning for the same evening, as is the local custom in
this very simple country-life. I thought I should be
free at 10.30 p. m., but, after dinner, several young
people of both sexes, who had been promenading to¬
gether on the board-walk, came over to bid us good
evening, and, before you could say Jack Robinson, a
hop had been organised. I had to forego the pleasure
of being with you, and I sat down to the piano to let
these young people dance. What a triumph it will be
if Mrs. T. saw something approximating what I have
described to you ... Let us hope so!'

First Cross-Communication
‘‘At the outset of the dark seance held on 22d Au¬
gust—meeting during which I try to compel myself to
visualise the spirit-lights of my friends whom I know
to be present—Mrs. T. takes a pad and a pencil, as we
had been instructed to do, but, shortly after, she re¬
marks to me: ‘It feels as if the pencil is being taken
in tow, but my hand feels perfectly dead!’ I answer
her: ‘So much the better,’ and I only light up half an
hour later.
“We see then a few lines of writing, but the two
sentences which they represent are so incoherent, that
I would have torn it all up and not have given it an¬
other thought, if I had not read at the bottom of the
page:
 IMMORTALITY 231

‘Keep most carefully these lines of writing.’

4‘On the next day, the following letter leaves Wim-

ereux, dated Saturday morning:

‘Two words only to send you the communication

of last night. I am horribly tired, as I did not close
my eyes all night. It is the first time since I have
been here that such a thing has happened to me,
and I keep asking myself if it is due to Roudolphe s
experiments.
‘However, I had a very bad headache at the be¬
ginning of the seance, and it seemed to me that 1
was freer from it at the end. But this morning 1
feel positively “emptied” . . . Here is Roudolphe’s
message:
‘Here I am, dear friend’ (He is still addressing
Mrs. de W.)
‘I am going to try to go to and fro on my fluidic
web-track and to write first with Miss R., and then
with Mrs. T., withdrawing the fluid from Miss R.,
as long as it lasts, and attaching it to that of Mrs.
T., in order to write with her.
‘I am very well satisfied with our success, and 1
want to tell you that we find ourselves, at present,
in conditions very favorable for our experiments.
Miss R. is in a centre completely . . . (here my
hand stops, and I wait quite a while, then Rou¬
dolphe returns) .. . daily obligations and difficulties
to be overcome. If it had not been thus, I would
not have undertaken this work.
‘Charles is helping us also. His fluid, so gentle
and so calm . . . (Fresh pause, lasting some time.
Roudolphe takes up again) . . . which might other¬
wise cause us to leave the track.
‘Enough for tonight, Miss R., 1 am going to re¬
establish the current.
‘Goodnight to my friends in triangle.
Roudolphe.’
232 IMMORTALITY

Now, the two phrases of Mrs. T., were:

‘different from her own. Cares are left aside, and

she does not have daily a recollection so painful of

and ‘insulates our combination from the objection¬

able currents. ’

Now, by intercalating these two phrases in the

lacunae of Miss R/s message, we obtain the following:

‘Miss R. is in a centre completely different from

her oiv7i. Cares are left aside and she does not
have daily a recollection so painf ul of daily obliga¬
tions and difficulties to be overcome. If it had not
been thus, I would not have undertaken this work.
‘Charles is helping us also. Ilis fluid so gentle
and so calm insulates our comb mat ion from the ob¬
jectionable currents which might otherwise cause
us to leave the track/

“I would only add that at the commencement of this

meeting, on the 22d August, Mrs. T. had said to me:
‘Miss R. is writing, but she must have a really bad
headache for she is passing her left hand across her
brow, and she has let down her hair/
“It is to be noted, from the letter of the following
day, that the headache was a veiy sincere one, and that
the incident of the flowing hair was later fully con¬
firmed/ ’

“On the 26th August, Mrs. T. announces that Miss

R. has changed her room at Wimereux, and that she
is prepared to write, but upon the next floor above her
former apartment. I at once exclaim: ‘Oh, in that
case we shall get nothing*/
 IMMORTALITY 233

“As a matter of fact we got nothing, and Roudolphe

did not even come into our neighborhood.
“Upon the following day, the communication which
Miss R. sends on says that the whole of the ‘fluidic
powers’ have been directed towards the reestablishment
of the spider web, disturbed by the unfortunate change
of room, to which Miss R. had consented without re¬
alising that any particular importance was attached to
it, and that none” [that is, no power] “was left over
efficacious enough to correspond with us.”
“On the 2d of September, as soon as we commenced
to ‘sit’ in our dark seance, Mrs. T. said to me: ‘My
writing-control is not here, but I see letters passing
before me as in a cinematograph. I will copy them.’
“In reading them over, as soon as the lights were
relit, we find a sentence dealing with the benefits due
to one’s native air, a subject far-removed from our pre¬
occupations, and in double-spaced letters, thus:

‘THE AIR OF ONES NATIVE HEATH

STRENGTHENS ALL THE FACULTIES,

AS MUCH THOSE OF THE PHYSICAL

BODY AS THOSE OF THE ASTRAL

BODY.’

“This subject had been chosen by Roudolphe because

he had asked himself why Miss R. found her inediuin-
istic powers strengthened, and that he found out that
she had been born in the neighborhood of Wimereux.
“The next day’s letter from Wimereux contained the
sheets upon which, at the same moment, Miss R. had
traced the same letters, all similarly double-spaced, and
which, together, formed the same sentence about the
234 IMMORTALITY

air of one's native heath, without the difference of a

word.
Miss R., in the few lines which she wrote accom¬
panying these sheets, wrote: 'The separate letters were
written in a curious manner; 1 could almost affirm that
between the formation of each and every letter the fluid
was cut off.’
"Before commencing these separated letters, Rou-
dolphe had caused to be written, addressing himself as
usual to us, ‘Come now, Mrs. T., try and read what I
write. I will go very slowly.’

“On the 5th September, before turning out the lights,

we take the pencil together, that is, Mrs. T., and
myself, as we had been instructed to do (that is to say
our hands superimposed, Mrs. T.’s left hancl resting
upon my right hand, while I was doing the writing),
and we are caused to set down: ‘Indicate upon a blank
sheet, by means of a single word, the subject which you
wish that I should go, this very instant, and discourse
upon with Miss R., at Wimereux.’
“I accordingly tear out of the pad upon which we
are writing a large sheet; I reflect a moment, and then
I, myself, write (quite alone this time) the one word:
‘Dreams.’1

I declare in the most positive fashion that Mrs. T. had withdrawn to

another room not adjacent to the room in which we were having our meet¬
ing, during the whole of the time when I was reflecting upon the subject to
Tnian,d Will,e 1 »fterwards w**ote the word ‘Dreams/ and that by the
time she had returned to my side, the sheet upon which was traced this
^\ord Dreams was locked up in my desk, where no one could have seen it
before the arrival of the letter from Wimereux containing the communica¬
tion on that subject. It is hardly necessary to add that T gave no living
deUWin inking °f this exPeriment before its realisation.” Note by Mrs.
 IMMORTALITY 235

“From what Mrs. T. tolls me, one of the spirit-lights

thereupon disappears, and I continue, without any suc¬
cess as usual, to make the endeavour to see the one re¬
maining, who answers my questions by approving or
negative signs, transmitted to me by Mrs. T.
“Sunday morning a fat letter arrives from Wim-
ereux, containing the sheets, upon which I read the
following communication:

“You are getting impatient, Miss R.; but it was

only natural that I should go beforehand to prepare
for my experiment. Wait a bit.
‘Now, I am very busy; don’t ask me any ques¬
tions. When I am ready, I will go.’2

(A few curves and then this) :

‘Dear friend, I will not tell you of what young

girls dream ... it would not interest you at all,
and, besides, Musset has written on this subject
before me, in a literary style perhaps somewhat
affected,3 but in accordance with the manners of
his time. However I could teach you this much:
and that is, that when you close your eyes, about
midnight or later, you take the train for a country
which is an enchanted land, more or less, according
to circumstances.
‘One of us reaches out to you a hand to help you
surmount the fluidic stepping-stone, the said
“traverse” causing you to pass from the conscious to
the dream-state, and we do our best so that you can
pass rapidly through the clouds which might not
please you.
2 “Je partirai.” It may mean “I will go” or “I will go on (with the
writing)
3 “Miftvre” is the French word. Perhaps “quaint” or “roguish” is
intended.
236 IMMORTALITY

‘Thus we bring you towards our estate, into re¬

gions of which the recollection for you, alas, is
promptly effaced.
“But do not repine too much as to this lacuna.
Those of our dreams which we recollect are only fit
for natures less impressionable than yours, for to
you the remembrance of the beauties of which you
caught a glimpse during your visit to us would
only render your earthly life more despicable, and
if you now arise daily so often sad and discouraged,
it is due to the fact that in the depths of your sub¬
liminal self there does subsist a kind of unconscious
recollection of an enchanted land, which fled away
with the dissipation of the shadows of the night.
‘My dear friend, on my word, I believe that your
Iioudolphe is developing a literary manner on
earthly lines, but on an astral method.
‘Yes’ [believe it or not] it is I, myself, alone,
who turned out this harangue, as Charles is with
you.
‘This much in reply to your thoughts when you
read my calligraphy, sprawling and enlarged, the
writing of a Spirit who has no more need of being
economical, not even of Miss R.’s paper, which she
is rather disposed to grudge me!
Aurevoir,
Roudolphe.’

“On the 9th September, Mrs. T. tells me, at the open¬

ing of our dark seance: ‘Both spirit-lights are there,
but one is going to and fro as rapidly as lightning, and
a third light is at Wimereux with Miss R., who is
writing.’
“Mrs. T. then sees letters defiling before her vision
and she copies them. We receive: ‘SUFFRAGETTES
 IMMORTALITY 237

EMILIE,’ then she writes: ‘Put a question un this sub¬

ject,—-I will go and transmit it.’
“I write with my own hand on a blank sheet of
paper: ‘Do you, Emily, approve of the way in which
those people are acting now in England, whose names
are linked with 3'ours?’
“The goings to an fro of the second spirit-light con¬
tinue, Mrs. T. tells me, but there are no further phe¬
nomena.
“On the morrow, a long and admirable communica¬
tion is received from Wimereux from my friend Emily,
who tells me (and the writing is absolutely recognisable
and comparable to that which she used during her life¬
time) how much she deplores the fact that the London
suffragettes are again engaged on the wrong track/ ’

“On the 12th September, the second spirit-light de¬

parts as usual; but Mrs. T. informs me very promptly
that: ‘The whole villa at Wimereux is in darkness.
Miss R. isn’t there!’ Then, a moment after: ‘Miss R.
is leaving by railroad, with three ladies, from a little
village quite some distance from Wimereux, in order to
return home’ [that is to Wimereux]. ‘She will not
write tonight.’
“The following day, Miss R. affords the explanation
that she was constrained to go some distance away to
assist at a baptism, but that they intended to take a
return train which was due at Wimereux at 5:30 p. m.
There was, therefore, no need to notify us. But she had
missed the train, and returned on a much later one.”
238 IMMORTALITY

“On the 16th September, Mrs. T. indicates goings to

and fro of the second spirit-light as frequent as they
are speedy, and she feels that she is being impelled to
write.
“She puts down on paper three absolutely incoherent
sentences:

1. ‘as decorously as a convent of young ladies . . .

(Long Pause).
2. ‘Their great eyes, so gentle, accustomed to see
pass by'.(Pause).
3. ‘the modern courtesan whose eyes’ . . . (Nothing
further).

“We retire to bed, in anything but an enthusiastic

frame of mind, scarcely able to guess to what these
three groups of words can have reference. But, on the
morrow, there are posted from Wimereux the large
sheets written by Miss R., at the very same hour as Mrs.
T. was writing, and upon which we read this:

‘Dear friend, today we are going to carry on a

little conversation removed from one another at
a distance.’
‘I have reinforced my fluidic battery, and as a
Spirit is a light and airy thing, I am going to in¬
dulge in several flights back and forth on this im¬
palpable line, which will be much swifter than on
railway lines.
‘Excuse this little banter—your Roudolphe ought
to cross himself.4
4 The translator is in doubt as to the exact meaning of this. The French
is: “Exeusez cette Plaisanterie—votre Roudolphe a besoin de se signer.”
The expression “de se signer” generally refers to Roman Catholics “making
the sign of the cross.” Whether this refers to his cross-llights or otherwise
the translator is unable to determine. Roudolphe, who has since been asked
about this, laughed and said he was not a Roman Catholic!
 IMMORTALITY 239

Attention, Mrs. T.:—

'THE HINDS OF THE WOOD.’

(Meaning the Bois de Boulogne at Paris).

‘Have you sometimes, dear friend, when going for

a stroll among the thickets, ever stumbled across
the hinds, whose domain it is, and who ever cir¬
culate through those leafy bowers, sometimes . . .
(stop) ... so well brought up, at other times like
a wild herd, bounding and fearsome, appearing
most graceful and seductive? Did you ever stop to
ask yourself what these lovely beasties were think¬
ing about, and what would become of them later?
Far be it from me to think of drawing their horo¬
scope, about which, in any event, they concern
themselves but little, but it does seem to me that
their mentality must be to a certain extent differ¬
ent from that which animates the hinds of the
forests . . . (stop) . . . strange equipages running
along without the aid of animal legs, and in these
carriages, or along the more or less frequented
paths, they have contemplated women with eyes as
wide as theirs, women refined and elegant. Who
will ever tell us whether . . . (stop) . . . are un¬
naturally elongated by the use of the pencil, is not
a hind of the Wood, with a subconscious recollec¬
tion of the past?5
‘Dear friend, I have been rather put to it’ [to get
this straight] ‘because Miss R. was trying to un¬
derstand, but I think I have nevertheless succeeded
with this ‘little “baby” story.’
‘A tender goodnight.
Roudolphe.’
“With the three phrases of Mrs. T., this ‘baby’
storiette is this:

5 This is the best rendering which the translator can think of to render
the French une biche du bois en mal de souvenir.”
240 IMMORTALITY

‘Have you sometimes, dear friend, when going

for a stroll among the thickets, ever stumbled
across the hinds, whose domain it is, and who ever
circulate through those leafy bowers, sometimes as
decorously as a convent of young ladies so well
hr ought-up, at other times like a wild herd, bound¬
ing and fearsome, appearing most graceful and se¬
ductive? Did you ever stop to ask yourself what
these lovely beasties were thinking about, and
what would become of them later? Far be it from
me to draw their horoscope, about which, in any
event, they concern themselves but little, but it does
seem to me that their mentality must be, to a cer¬
tain extent, different from that which animates the
hinds of the forests. Their great eyes, so gentle,
accustomed to see pass by strange equipages, run¬
ning along without the aid of animal legs, and, in
these carriages, or along the more or less fre¬
quented paths, they have contemplated women
with C3-es as wide as theirs, women refined and
elegant. Who will ever tell us whether the modern
courtesan whose eyes are unnaturally elongated by
the use of the pencil, is not a hind of the Wood,
with a subconscious recollection of the past?’

“Here the Wimereux experiments come to an end.

They are only suspended and will he taken up again
next summer/’

Dr. Geley0 concludes a long review of the matter thus:

“I come now at last to the most delicate question of all,
namely, what are we to make of it all ?
I shall ask your permission to be very brief on this
subject, and very cautious. To tell the truth, I shall lay

Dr. Geley perished in an aeroplane accident in July 1024. A great loss

to us all at this juncture. See his last hook entitled : “De l’Jnconscient au
Conscient.”
 IMMORTALITY 241

the question (of interpretation) before you, rather than

seek completely to solve it.
Now what do we establish in these experiments?
One primordial fact, a fact the philosophic conse¬
quences of which can be discussed, but fact nevertheless
which claims our attention. This fact is the following:
Everything takes place in cross-correspondences as if an
autonomous intelligence, independent of the mediums
and of the experimentalists, had taken the initiative in
the matter of the trials, had prepared them, steered them,
and brought them to a successful issue.
Please give your earnest attention to what precedes,
and you will see that this declaration is an irresistible
conclusion to be drawn.
Is this to say that it cannot be illusory? No. Tele¬
pathic action cannot be put aside completely without
some reservation, for the very good reason that we do
not know and cannot confine within limits the sphere of
telepathy.
Nevertheless, such a hypothesis would raise in the
present matter very serious difficulties.
Let it be remarked at once that the two mediums had
never experimented together before this, and that their
relations with each other, strictly concerning worldly
matters, do not involve any particular sympathy between
them. This, evidently, is not sufficient to exclude the
telepathic hypothesis.
But the following is a much graver matter. This
hypothesis, at first sight appearing so simple, brings in
its train excessive complications as to the present case.
Let us try to analyse, in a practical way, such telepathic
action, and suppose it to be real.
242 IMMORTALITY

Telepathy, it is well known, implies two agents; the

one active, the other passive, the one a transmitter, or
rather a sender, and (if this neologism be admitted) the
other a receiver. How would these character-parts be
distributed in the Wimereux experiments?
In the case where Mrs. T. describes unforeseen inci¬
dents or unexpected scenes relating to Miss R., it would
be necessary to suppose a telepathic action from Miss R.
to Mrs. T. Miss R. would be the active agent, and Mrs.
T. would be the passive recipient. Let it be so.
But in the case in which Miss R., writing automatic¬
ally, indites: “Mrs. T., don’t cough so much, etc.,” the
characters are reversed. It is Mrs. T. who would be the
sending agent and Miss R. the receiving agent.
In the cases of cross or simultaneous correspondences,
it is logically impossible to attribute the active part to
one or the other of the mediums. Both of them were
ignorant of the idea, of the nature, and of the contents
of the messages which they were writing; both of them
were incapable of understanding, separately, the sense
or the object (involved) ; they behaved literally like two
machines put in motion by a single directing force, and
by an independent intelligence.
Furthermore, it cannot be a question in these cases of
simple telepathic repercussions. The phenomenon im¬
plies an initiative willed and deliberately active. To
whom does this initiative belong? Does it belong to Mrs.
T.’s “second self”? Or to Miss R.’s “second self”? The
question thus propounded is absolutely unanswerable.
It is true, one can enlarge the hypothesis and admit
that the active character-part belongs neither to the one
nor to the other of the mediums, but to Mrs. de W. It
 IMMORTALITY 243

would then be the “second-self” of Mrs. de. W., who

would be playing the part of Roudolphe.
But there again we run up against grave difficulties.
In the first place this solution would not explain the
clairvoyance recorded as to Mrs. T., and these facts of
second-sight would have to be put aside. Again, Mrs. de
W. is not a medium; she is in a perfectly normal condi¬
tion during the seances, and one cannot very well see
how she could perform such a double part without leav¬
ing her normal state.
Let us take, for instance, the case of the message con¬
cerning Dreams, and analyse what would have to take
place. In the first place, the “subconscious ego” of Mrs.
de W., represented by the personality of Roudolphe,
would come and ask of Mrs. de W\s “conscious ego” to
designate a subject to have handled by Miss R. The
“conscious ego” designates the subject: Dreams. There¬
upon, immediately the “subconscious ego” goes and dic¬
tates the message at Wimereux. Mrs. de W. would
thus, I repeat, without leaving her normal condition, be
the voluntary author of the subject of the message, and
the involuntary author of the message itself; she would,
have acted simultaneously, consciously at Paris, and un¬
consciously at Wimereux. This is absolutely unbeliev¬
able.
We should have to argue from like premises as regards
the message signed Emily.
It is easy to see the difficulties of the telepathic hy¬
pothesis. Is it to be maintained at any cost? If so, we
are then dragged along, whether we will or no, to still
more complicated theories.
244 IMMORTALITY

One would have to argue, for example, that the spirit

personalities involved are collective creations, due to the
psychic subconscious collaboration between Mrs. de W.
and the mediums. That might perhaps explain the com¬
plex and varied telepathic repercussions of which we
have already spoken. These personalities would then,
in fact, be independent and autonomous, but their inde¬
pendence and their autonomous character would be as
ephemeral as their very existence; they would last only
during the time occupied by the experiments.
Unfortunately for this extraordinary theory, it comes
up against the gravest objections. In the first place, no
proof exists even of the possibility of these psychic crea¬
tions. Further, such hypothesis is, to say the least, as
revolutionary and as much opposed to classic psycho¬
physiology, as the spirit theory. Lastly, the latter has at
least in its favor the numerous and disconcerting facts
of after-death identifications.
Remain, then, the occult or similar theories, which
would see in the spirit-personalities involved, beings of
another class, outside of living or posthumous humanity,
(such as) genii, angels or demons, elementals, etc. These
theories run counter to the same objections, as in the
preceding case, but still further aggravated; in my
opinion, they do not really merit any serious discussion.
To recapitulate: Among all the explanatory hypothe¬
ses, that one which admits of the personalities them¬
selves, that is to say, of the spirit theory, is at once the
simplest, the clearest, and the most attractive. But that
does not prove that it is the true one.
The telepathic hypothesis is found to be, under a rig¬
orous analysis, the most difficult, the most complicated,
 IMMORTALITY 245

the most obscure, and the least satisfactory of all. But

that does not prove that it is false.
The hypothesis of a veritable subconscious creation is
the strangest, and the most arbitrary. But that does not
mean to say that it can be put aside without further
consideration.
What, then, is your conclusion, you will ask me ?
I reach this conclusion. Expressed simply, it is: that,
in a general consideration of this subject, the Wimereux
experiments constitute metapsycliic documents of excep¬
tional value, that they bring back into the foreground the
question of cross-correspondences, which had fallen into
actual discredit.
As to the immediate deduction to be drawn from these
experiments, I think it is quite superfluous to indicate
my personal preference. This interpretation could not,
anyway, and in the present state of our knowledge, be
given with a sufficient degree of certainty.
This, in my opinion, matters little. More than ever do
I believe that the isolated explanation of a detached fact
or a group of facts in the metapsychic sphere, is a thing
of secondary importance, and nearly always illusory.
More than ever do I believe in the necessity of a syn¬
thetic interpretation of such things as a whole, which is
the only logic, and the only wholly satisfactory, and the
only philosophically conceivable interpretation. I be¬
lieve more than ever that this synthetic interpretation
can only be profoundly and irrefragably idealistic.’’

Of course, Dr. Geley would not have presented the

matter at all unless he had been personally convinced of
the simple “spirit” explanation of the whole of the pro-
246 IMMORTALITY

feedings; for lie was familiar with the fact that the same
personalities had been communicating for 25 years.
I have tried to place the reader in the same position
and hope I have succeeded.
It is a brilliant illustration of what cun be done under
favorable circumstances, but it would be too much to ask
for continuous proofs such as these; and, as Roudolphe
says, we have no sooner obtained a good proof than we
ask for another and yet another, until a slip occurs,
owing to things beyond their control.
Let us rest satisfied.
We too must look at these things from an equally
broad standpoint.
We can go on cavilling until the end of time, if we will.
I have presented my case in the briefest possible com¬
pass, compatible with the undying character of the sub¬
ject, and trust that the reader will be convinced both of
my sincerity, my convictions, and my earnest desire that
the world shall come to a peaceful appreciation of what
is before them here and beyond.
 CHAPTER XXI

57. For my peroration, I prefer other words than my

own feeble ones, and I do not think I can better those of
Clement of Rome, the fellow-worker of St. Paul:

“Let us expect therefore, hour by hour, the King¬

dom of God in love and righteousness, since we know
not the day of the epiphany of God. For the Lord
himself, being asked by one, when His Kingdom
would come, replied ‘When the two shall be one, and
the without as the within, and the male with the
female, neither male nor female.’7 Now the two are
one when we speak the truth one to another, and
there is unfeignedly one soul in two bodies. And
‘the without as the within’ meaneth this: He calls
the soul ‘that which is within’, and the body ‘that
which is without.’ As, then, thy body is visible to
sight, so also let thy soul be evident by good works.
And ‘the male with the female, neither male nor
female’ [that brother seeing sister may have no
thought concerning her as female, and that she may
have no thought concerning him as male. ‘If ye do
these things,’ saitli He, ‘the Kingdom of my Father
shall come’]. (II. xii. ad Corinth.)
To the only God, invisible, Father of Truth, who
sent forth to us the Saviour and author of immor¬
tality, through whom He also manifested to us the
truth and the heavenly life, to Him be glory from
age to age.” (II. xx.)
7 Quotation from a lost Gospel (said to be the Gospel according to the
Egyptians).

247
 CHAPTER XXII

Epilogue
58. And now for the Epilogue.
In the first part of this essay, I have tried to outline
an introduction to the wonderful subject and to the
voluminous literature on immortality, which has en¬
gaged all writers on philosophy, theology, demonology,
and aggelology since man began to engrave on stone and
rock.
Next, I have striven to exhibit man's life on earth as
he makes it for himself, in contrast to what God can
make it for him whenever lie listens to the Divine voice,
and here, instead of being prolix, of course I have been
much too brief.
In the third place, I have called attention, but only in
a few words, to some of the deeper wording of the New
Testament;—we need not call it esoteric or occult, but
the meaning does not penetrate most people's brains.
And, finally, I have brought the matter to a focus by
presenting first-rate evidence for a future existence by
giving the translation, in resume, of bona-fide talks with
dead men over a period of thirty-five years.
But now we must go further, and dare be bold, and
bring analogy into play.
If we are to accept the statement that human souls
have been developed through mineral, plant, and animal
—which at first thought may seem to be opposed to our

248
 IMMORTALITY 249

usual views on the subject, if we have ever had any—we

must stop to consider how this can be possible. And
first we have to determine that minerals have life and
consciousness and instinct; and that plants, which we
know have life, although rooted in one place (or perhaps
because rooted to one place) have a still higher devel¬
opment of consciousness, bordering on ratiocination,*
—which we will try and show,—and, as regards animals,
we all concede freely that they have the advantage over
plants and trees in that they have the power of locomo¬
tion, and, apparently (although this does not seem sure)
have more instinct and rudimentary thinking and reason¬
ing powers than plants have.
1. The simplest, prettiest, and sweetest description of
the life of minerals is to be found in Ruskiirs lecture to
a group of girls in his little volume 44Ethics of the Dust”
as to crystals.
Ruskin describes them as having “force of heart” and
“steadiness of purpose.” In some, from the very be¬
ginning, there is about them an unconquerable purity of
vital power and strength of crystal spirit. Whatever
dead substance, unacceptant of this energy, which comes
in their way, is either rejected or forced to take some
beautiful subordinate form. The purity of the crystal
remains unsullied and every atom of it bright with co¬
herent energy.
Then it has a plan, and persistence in carrying out this
plan until it completes it. Thus, the nobleness of its
life—as true for us human beings as for it—depends
* It is ordinarily supposed that our Bible knows nothing of this, nor of
a soul in plant-life; and yet, we have only to refer to Isaiah x. 18, where
we read of the Nepliesh or Psyche of the trees of the forest, thus: “And
shall consume the glory of his forest and of his fruitful field, both soul and
body."
250 IMMORTALITY

upon its consistency, clearness of purpose, quiet and

ceaseless energy. All doubt and repenting, all botching
and retouching, and wondering what it will do next are
vice and entail misery, and these are noticeably absent
in the life of the crystal. Then they have personality.
Some are the essence of politeness and courtesy and
yield place to their fellows, while others fight hard to
retain a place, which perhaps does not belong to them,
and, in the process — just like human beings — lose all
shape and honour and even their family likeness in the
struggle. In this struggle, the essence of unselfishness
often takes place when the big quartz crystals in their
growth will yield to quite a small fellow of another type.
Then they have their caprices and also their misfor¬
tunes, and even their agonies. But, like human beings,
give them rest and quiet and the law of co-operation or
life comes into play—good government—and we see the
mud or slime under our feet resolve itself gradually into
clay and sand and soot and water; and these, in their
turn, become eventually sapphire, opal, diamond and
starry snow! Can we doubt but that they are indeed
endowed with life and soul?
2. When we pass to plants, we all recognize the abun¬
dant life apparent, but few stojj to think of their intelli¬
gence. Of course this is chiefly bent on the “struggle for
1 ife7’ or the effort to perpetuate themselves. Nowr, owing
to their *fixed ’ character in place, they must make every
effort to propagate their species elsewhere, and many and
varied are their efforts to do this. Anyone who has
studied Sprengel or Darwin or Muller or Hildebrandt
or Delpino or Hooker will know what I mean, but
Maeterlinck, in his “Intelligence des Fleurs,” lias
 IMMORTALITY 251

gathered it all up into a beautiful idyll for us, and

Fabre has carried it forward for us as regards the insect
world.
Now Maeterlinck, after many and varied illustrations
of how plant life overcomes seemingly insuperable diffi¬
culties, gives us a case which I must repeat at length,
before making the point to which I wish to direct your
attention.
He is referring to the Coryanthes Macrantha, and he
says:

“In very truth, we hardly know exactly with

what kind of a being we have to do in this particular
case. This amazing Orchid has imagined the fol¬
lowing plan: Its inferior lip, or labellum, forms a
kind of great goblet, into which drops of nearly pure
water, secreted by two protuberances, or horns,
situated above this, are continually percolating;
when this cup is about half-full, the water overflows
on one side by a gutter. The whole of this hydraulic
arrangement is quite remarkable in itself, but here
is only where the disquieting side of the matter
begins. I had nearly said the almost diabolic part
of the composite whole, for the liquid, which is se¬
creted by the horns, and which accumulates in its
satiny holder, is not nectar, and it is not that which
is destined to attract the insects. It has a much
more intricate purpose in this really Machiavellian
plan of the strange flower.
“The innocent insects are attracted and invited by
the sugary perfumes, exhaled by the aforesaid fleshy
excrescences, to come and visit the trap. These ex¬
crescences are situated above the goblet, in a kind of
chamber which has two lateral openings.
“This enormous flower generally attracts the
largest and heaviest of our bees, as if the rest were
almost afraid to penetrate such vast and sumptuous
252 IMMORTALITY

drawing-rooms, and so it happens that our largest

bee is found to be the principal visitor, and can be
seen busily sucking at the savoury caruncles. If the
bee were a solitary visitor, it would quietly with¬
draw, once its repast finished, without even touching
the goblet full of water, or brushing the stigmata
and the pollen, and nothing would occur of that
which is deliberately planned to occur. But our
sagacious orchid has studied and observed the world
of life in motion around her; and she knows that the
bee-family is composed of innumerable tribes, on
business bent and hungry, that they issue by their
thousands during the middle hours of sunshine, and
that it is only needful for some perfume to vibrate
like a kiss on the doorstep of an opening flower for
them to hasten thither in crowds to partake of the
feast spread under the nuptial tent. Behold, then,
two or three big fellows engaged in pilfering the
sugary chamber; but its dimensions are insufficient
for them all, its sides are slippery, and the guests
are none too gentle or courteous among themselves.
They hurry and press and push to such an extent
that sooner or later one of them invariably ends by
slipping down into the goblet, which is lurking be¬
neath the perfidious repast. There the bee finds an
unexpected douche; there it gets a considerable wet¬
ting, which cloys its beautiful diaphanous wings, and
notwithstanding heroic efforts, it can not succeed in
rising in flight. It is for this precise moment that
the astute plant has planned and watched. For ob¬
serve that there is only one other means of escape for
the bee than by flight, and that consists of the single
tunnel-gutter exit, by which the overflow from the
cup or goblet is regulated. And it is only just wide
enough to allow a passage for the insect, whose back,
in passing, first of all touches the gluey surface of
the stigma, and thereafter the viscous glands of the
masses of pollen which await it further along upon
 IMMORTALITY 253

the vaulted ceiling. Hence the bee escapes, covered

with this adhesive powder, to enter an adjacent
flower, where begins afresh the drama of the feast¬
ing, the elbowing, the fall, the involuntary bath, and
then the one-way escape, which brings into contact
with the eager and receptive stigma of another
flower the pollen brought in from elsewhere.
“Now here is a flower which not only knows, but
exploits, the insect habits and passions. It is impos¬
sible to maintain that such interpretations as I have
Put upon the plan savour of romance, because the
facts, as narrated, are recorded from precise and
scientific and repeated observation; and it is not
possible to explain in any other way the general
utility and disposition of the various organs and
organic structure of this orchid ...”

I need not finish the account. What I wish to emphasise

is the remark made by Maeterlinck immediately after the
above quotation. And what he says is this:

“We must accept the evidence.”

Here is a scientist, brought up in the strictest sect of

observers, who says, of this astounding matter, that ive
must accept the evidence of our senses.
Well then, I ask, why is it more difficult to accept the
messages from the unseen world, when demonstrated to
us even in the flesh over a series of thousands of years,
culminating in our day by such evidence, as I have
adduced, of continuous, sensible, elevating, instructive,
and compelling communications to one recipient over a
series of thirty-five years.
It is certainly no more difficult to accept the fact of
control of brain and hand by outside influences in the
messages recorded previously in this paper, than to doubt
254 IMMORTALITY

the general intelligent and intelligible structure of the

aforesaid Orchid.
Yet men accept the evidence of their senses as regards
the Orchid, and the same men persist in denying or
doubting the other phenomenon.
And observe that these same disembodied men accept,
teach, and emphasise the gradual development of mind,
intelligence, and soul through mineral, plant, animal,
and man. Therefore, they know all about the marvellous
things which are revealed to a few of our patient in¬
vestigators like Ruskin, Maeterlinck, Fabre, and others.
May the Light break in on our obtuseness and in¬
credulity.
3. To J. Ii. Fabre belongs the honour of introducing us
to the real life and morals and intellectual processes of
the majority of insects. His wonderful translator, the
late A. Teixeira de Mattos, has put these studies within
the reach of all. And whether we consider the amazing
nuptials and altruistic behaviour of the male bee or the
grasshopper or the spider or the doings of the Mantis;
whether we dwell upon the altruistic and self-effacing
conduct of some of the female spiders; whether we stop
to look at the astounding consumption and scavenger-
mongering of the sacred scarabs or dung-beetles; whether
our interest is directed to the continued struggle for life
by emigration of certain young spiders, who, trusting to
the Zephyr and allowing themselves to be wafted into
the unknown, start upon their repeated annual pilgrim¬
ages; whether we are attracted by the unwavering in¬
stinct of the wasp, and other armed insects, who know
exactly where to strike in order to paralyse the nervous
system of their prey, that they may deal with it without
 IMMORTALITY 255

actually killing it, and lay it up in their larder for the

unborn children to eat; whether we study the shamming
of death by the spider or the Colorado beetle; or whether
we observe the glow-worms at work chloroforming their
prey with a touch, it is all too wonderful for words.
In this field, also, comes into view the metamorphosis
of species, and even hypermetamorphosis. The chrys¬
alis, and even fourfold repeated chrysalis states, before
emergence of the winged insect,—presage of our own
fate—“if we will receive it” (Matthew xi. 14)—bring
before us the great evolutionary transition conditions of
‘sleep’ or ‘death.’
We need not insist further as to the lessons to be
learned in this marvellous field as to continuity of strug¬
gle for life with sharpened intellectual processes, these
processes approximating ‘soul’ of some kind.
4. And so we reach animals and animal life, and here
the field is too large, too close, and too well known to
us, to require any detailed examination. The beasts of
the field are moral in their conjugal relations, and appar¬
ently unmoral in the struggle for life. Best known to us,
of course, is the development of brain and intelligence
in our domestic animals and pets. And here in certain
respects, as in the horse and cat and dog, there seems to
exist an extra sense or supersense, which is lacking to us
human beings or to the majority of us.
On this we may well dwell for a moment. The dog is
certainly endowed with this, and perhaps too much em¬
phasis has been placed upon his sense of smell, instead
of attributing this fineness of perception to a soul or
perisprit. At any rate, we are all acquainted with his
homing instinct, when, thrown out of a train hundreds
25G IMMORTALITY

of miles from home he manages to orient himself and

return thither. Faithfulness in dogs has been exagger¬
ated, as was plainly demonstrated to the writer during
the late war.
As to cats, we all know their supersense as to spirit
phenomena—(which is shared by dogs, but to a lesser
degree)—but they also, like the pigeon, and like the mi¬
gratory birds, have a most decided and uncanny ‘homing’
sense. The writer when stationed at Dieue-sur-Meuse, in
1916 with the French Army was witness of this instinct
in a kitten of some six months of age, which appeared
one night, in the depth of winter, blind in both eyes,
emaciated to a degree, covered with wet mud, absolutely
starving, and which must have travelled a long distance,
and been run over (for it was passing blood) during its
long travels from some unknown point to its home.
We had a roaring fire that night, and its instinct took
it from the well known passage-way and door—(where it
had miauled for admission) —to the fire, before which it
sank exhausted.

We have said enough, it would seem, to leave matters

at this point.
5. We come to number five now, the human race, and our
‘homing instinct’ we believe to be God-given. For ages
upon ages, this desire to “probe the ether” must be be¬
cause we have either a sub-conscious recollection of a
previous existence “in the blue,” or because of our link
with God by revelations, which the overproud in intel¬
lect alone dare to question.
 IMMORTALITY 257

With humility, let us pursue our pilgrimage, with the

assurance of a better fate and glorious inheritance among
I he Saints in light,

“Because, man goeth to his long home, and the

mourners go about the Streets. Or ever the silver
cord be loosed, or the golden bowl be broken, or the
pitcher be broken at the fountain, or the wheel
broken at the cistern. Then shall the dust return to
the earth as it was, and the spirit shall return to God
who gave it.” Eccl. xii. 5-7.

This imagery is indeed important, every item being in

concord with the terminology employed elsewhere to
designate the fluidic link or ‘silver cord’ between life
and death, between (see pp. 141, 177, 194/5) perisprit
and body; and the image of the golden bowl broken, the
pitcher broken at the fountain and the wheel broken at
the cistern, are confirmed by the incessant use of wheel—
(see James iii. 6)—for the wheel of life, and as to foun¬
tain compare the language of Synesius (in note on p.
509 and 530 of Taylor’s translation of Plotinus) :
page 509:

“But the law of Themis proclaims to souls, that

whatever soul, in associating with the last of things,
preserves its own nature free from contamination,
shall again by the same way [in which it descended]
be restored to the fountain from which it was de¬
rived ; just as the souls, which, after a certain man¬
ner, are impelled from the other fountain, are, from
a necessity of nature, collected into kindred recep¬
tacles. ’ ’
258 IMMORTALITY

page 530:
“But as instruments, which are drawn by strings,
arc moved indeed, even when the principle which
imparted action to the machine ceases to act, yet are
not moved ad infinitum; for they have not inwardly
the fountain of motion, but are moved as long as
the power imparted to them prevails, and is not, by
being separated from its proper origin, dissolved in
its progression . . .”

Now let us repeat Eccl. xii. 6:

“Or ever the silver cord (ghehvel, compare Psa.
xviii. 5 “the sorrows or 'cords’ of hell,” Hos. xi. 4 'I
drew them with the 'cords’ of love) be loosed (raht-
hak, or rather raghak),—or the golden bowl (goo-
lah, of the water or spring of life) be broken (raht-
zatz, compare ‘bruised’ 2 Kings xviii. 21),—or the
pitcher (laid) be broken (shalivar, 'shattered,’ comp.
Psa. lxix. 20 'Reproach hath broken my heart’) at
the fountain (Mabbooag, comp. Isai. xxxv. 7, xlix.
10),—or the wheel (galgal, comp. Ezek. x. 6 'take
fire from between the wheels from between the cheru-
bims,’ and James iii. 6 rov rpo^ov rrjs ycWcrcms 'the
wheel,’ or 'course’ of nature, “prana” of the
Hindus)8 broken (rahtzatz) at the cistern (bohr,
pit, dungeon, deep well).”
And is not James’ phrase top rpo^bv ycveVccos per¬
haps the key to the whole thing; to the chain of existences,
to the wheel of nature, to the fountain of birth and re¬
birth, to the silver cord binding everything together by
its fluidic and elastic link?

8 Again and again, in that great mystic Epic, the Maliabliarata, is “tlie
wheel of life” referred to, and in one place (Acwainedha Parva § xxxi.)
thus:
. . .“this wheel, that has the quality of Goodness for its circumference,
Brahma for its nave, and the understanding for its spokes, and which never
turns back.”
 IMMORTALITY 259

The Septuagint version of Eccl. xii. 5-6 is as follows:

. . . .on C7ropcvOrj 6 av0pti)TTO<; cU olkov alloro? avrov [note this]
kcli €KVK\w(rav cv ayopa oi KonTopcvoi, ecus otov p.r) avarpairr]

to cr^OLVLOV tov apyvpiov Kai (TWTpiftr} to avOcpiov TOV XpV(TlOV

Kai avvTpifirj vSpia cm Trj mrjyrj Kai (TWTpo\aai) 6 Tpo^os cm Toy

XaKKoy,

We have a new and beautiful figure here for the golden

boirl, namely the spiral flower-cup (of life), and then (as
in James) vvvTpoxa.<nj 6 Tpoxos: 11 the wheel has run its
course at the well.” And a foreshadowing of the
of the Apocalypse. Synesius used n^yr) as a title of
Deity in his Hymns.
Nothing could he more certain than the semi-veiled
references all along the line. First, the silver cord or
fluidic link is loosed, or stretched, or “stretched afar”;
then the golden fluted or spiral shaped flower-cup of life
is disintegrated; then, (pursuing the simile further) the
vessel which drew of the water from the well of this life
is shattered; and then at the bottom of the well of this
life the very machinery is clogged, and the wheel of the
well of life stops working.
It is all of the deepest interest. In the Hebrew the first
letter of the word we translate “loosed” is the letter R
[Resh: ^ ] and a very important one, standing for the
Head or the Principle of things.
The second letter Ch or Kh or Gh [ n , rather than ^
Tav] is also a very important one, because its more an¬
cient form was that of a ladder [ ft 0r H 1 referring, I
take it, first to an enclosed and fenced thing, as the peris-
prit within the body during life, and secondly the ladder
by which it climbs back to Heaven. (See the Egyptian
Book of the Dead.)
260 IMMORTALITY

The third letter K [Qophp ] originally stood for the

nape of the neck or the back of the head, and possibly
has a further occult reference to the brain. I do not
know. But we may, without forcing things, from this
crypto-hierogram, construct for ourselves a key of
“Head-ladder-head,” linking the Divine Principle by
the ladder to the human head. (Note at p. 131 the ladder
has three steps!)
The word as a whole is used freely in the Old Testa¬
ment to indicate distance, “afar off” as in:

Ps. ciii. 12. As far as the East is from the West.

Ps. cxxxix. 2. Thou understandst my thought afar

off.
Deut. xxx. 11-12. “For this commandment which I
command thee this day, it is not hidden from thee,
neither is it far off. It is not in Heaven that thou
shouldest say ‘Who shall go up for us to Heaven
and bring it unto us that we may hear it and do
it’. . . But the word is very nigh thee, in thy
mouth and in thy heart ...”

Gen. xxii. 4. Then on the third day Abraham lifted

up his eyes and saw the place afar off (the place of
proposed sacrifice of Isaac).

Job xxxvi. 3. I will fetch my knowledge from afar

and will ascribe righteousness to my maker.
Ezek. xii. 26-27. Again the word of the Lord came
to me saying: Son of man, behold they of the
house of Israel say: the Vision that he seeth is
for many days to come and he prophesieth of
the times that are far off.

Isai. xxii. 11. I made also a ditch between the two

walls for the water of the old pool; but ye have
 IMMORTALITY 261

not looked unto the maker thereof, neither had

respect unto him that fashioned it long ago (from
afar?)

Isai. xxxvii. 26. Hast thou not heard long ago how
I have done it; and of ancient times that I have
formed it.
Jer. xxx. 10. I will save thee from afar.

Thus we can safely translate of the silver cord in an

elastic, far-reaching sense, that it was not only ‘loosed7,
but ‘loosed afar7.
And so the meaning becomes plainer and plainer,
and language could not be more carefully chosen, for,
whilst veiling slightly the more exact meaning in the
beautiful imagery of the East, the words, when an¬
alysed, rise up to meet us with their open-hearted lov¬
ing interpretation of the secret springs of life; and we
see man, completing his course in this ‘age7, the sources
of earthly vitality gone, but linked to the other life—
the real life—by the silver cord, which is stretched afar
to enable him to mount by that ladder between Heaven
and Earth, and to continue his course of evolution, em¬
phasised by the anthemion,—the spiral course of his
continuing nature,—even when the wheel of this life is
clogged, and no longer raises the bucket of water from
the fountain for his earthly thirst.
He is going to the Better Land, the Beyond, the
Other Side, the blessed AU-DELA, where—his earthly
task accomplished—saints await to greet him.

'May I, in conclusion, quote from one of our own

poets of this generation, Thomas S. Jones, junior, No.
'"xv of his “Sonnets of the Cross77:—
262 IMMORTALITY

The Cathedral

Each lonely haunt where vanished tribes have dwelt

Still holds a time-worn god long overthrown,
Or ruined temple where dark woods have grown,
With whose cold shrines warm earth has kindly dealt;
For through all passing ages man has felt
He has not wandered aimless or alone,
And here within these walls of hallowed stone
At last before Love's very Presence knelt.

No blood of victims 'round the altar clings,

Where He whose guerdon was a thorny crown
Is sacrificed for men perpetually;
And gifts of gold are dimmed by greater things,—
The Bread in pity shared, the Life laid down
That they who sit in darkness may be free.

and this from “Patience Worth”:—

Satisfaction

I have walked amid meadows,

Know the golden bowl of morning,
The tranquillity of her birth.
I have watched my morning grow
Unto a day. I have learned
Wherefrom to sup and surely find
A cure for thirst.
I have trod the dust-trod ways,
Knowing well the lengths of the paths,
Measuring them by stones
Upon which 1 have bruised.

All of this knew I well.

Then expectancy chafed me.

I have watched the hours,
AWAITING A THING I KNEW NOT,
YET SURELY FAITHFUL OF ITS COMING.
 IMMORTALITY 263

Behold I have known the fret

Of chafing 'gainst the thong
Of woe. I have been acquainted
Of woe and a fellow of shadow.
They are no new friends—
Yea, dearly old, for I
Have learned, through their companionship,
The fellowship of hours,
The brotherhood of days,
And the truth of the path.

I need no sun, for through

The cloud have I looked
Upon His light, which is within.
Not without me.
Oh then, am I satisfied.
To sum up, in the words of Eugene Nus:
“The activity of God is eternal as His LOVE.
It is creating without intermission.
“Every single day orbs are organised, each and
every day new beings appear; every day con¬
sciences are formed, and each day souls develop.
“Let us remember that!
“This necessary consequence of the Divine ac¬
tivity will give us the key to more than one of our
problems."
“The Universe is One.
“The Supreme Being who presides at the cen¬
tre of all things, directing, sustaining and recreat¬
ing all things must be a God of Justice. Else the
worlds would fall."
“The Universe is a comprehensive WHOLE, sub¬
ject to Law and subject to the same general law.
The smallest globe in the Heavens is enmeshed and
engeared in the stupendous whole and in the general
destiny of all things, and all created things share in
this solidarity."
264 IMMORTALITY

It has been said (Psalm viii. 5):—

44Thou hast made him (man) a little lower than
the angels, to crown him with glory and honour/’

And this has been repeated by the writer to the Hebrews

(ii. 7) in the New Testament, evidently quoting from
the Septuagint Greek Version, where nap' ayyiXovs is used.
But note this. The Hebrew is not “angels” — for
which there is one general word “Malacli”)—but
Elohim, and this English rendering of Elohim by
“angels,” instead of “gods,” is the single instance of
such translation of the word, which occurs over TWO
THOUSAND FIVE HUNDRED times in the Old Testa¬
ment, where it is used for ‘God’ or ‘gods.’
We are therefore to read:—

“Thou hast made him but little lower than the

gods, to crown him with glory and honour.”

Compare St. John x. 34 (quoting Ps. lxxxii. 6) “Jesus

answered: ‘Is it not written in your law: I said ye are
gods.’ If he called them gods, unto whom the word
of God came (and the Scripture cannot be broken) say
ye of him whom the Father hath sanctified and sent
into the world ‘thou blasphemest’ because I said I am
the son of God.”’
Confirmed in the Mahabharata (vol. ix. p. 738) where
the Supreme Deity says of a son of man: “He hath at¬
tained the highest end, an end, that is, which none
can win, who has not completely subjugated the senses,
nor hg even any of the deities."

As St. Paul said to the Athenians (Acts xvii. 27-28) :—

 IMMORTALITY 265

". . . In Whom we live and act and are, as also cer¬

tain of your own poets have announced (dpyicaai) :—
“For we arc His offspring,” or: “For IIis off¬
spring, too, are we.”
“ rov ( al. rovtov) yap Kai ycVos idfiiv, ”

quoting from Cleanthes of Lycia (Hymn. Jov. 5), or

more probably from the first stanza of Aratus’ famous
"Pkainomena,” the celebrated work of antiquity
upon the constellations and signs of the Zodiac, by that
Cilician fellow-countryman of St. Paul, who lived and
died at the court of Antigonos Gonatas, King of
Macedonia, 300 years before Paul’s time.

Moffat, in his modern translation of the Acts, ren¬

ders thus:—

4'We too belong to His race ”

We can also render (with Plato’s authority) :—

"For of His species (or stock) too are we,”

yevei inos(Demosthenes) being the opposite to an
adopted son, like Virgil’s “Divi genus,” or
Homer’s “Otlov ycVos chat”:—“to be of divine de¬
scent”

The word ycVos is chosen as opposed to dSo?. See

Pindar, Nem. Od. 6: cr av&p£)v1 cr ©cob' ycVo?
and
Pythagoras aAAa au OapcrtL, C7ret Oeiov ycVos ccrrt fipGToicnv.

and
Herodian : 7//x€i9 8c to o-ov ycVos.
266 IMMORTALITY

The Book of Wisdom summarises the matter thus:—

“The ungodly said, reasoning with themselves but
not aright. Our life is short and dreary, and in the
death of a man there is no remedy . . . But God
made not Death . . . For God created man to he im¬
mortal . . . Yea, to know Thy power is the root of
immortality.” (Wisdom ii. 1, i. 13, ii. 23, xv. 3.)
Finis
 L’Envoi
Arjuna. Lord! of the men who serve Thee—true in
heart
As God revealed; and of the men who serve,
Worshipping Thee Unrevealed, Unbodied, Far,
Which take the better way of faith and life?
Krishna. Whoever serve Me—as I show Myself—
Constantly true, in full devotion fixed,
Those hold I very holy. But who serve—
Worshipping Me The One, The Invisible,
The Unrevealed, Unnamed, Unthinkable,
Uttermost, All-pervading, Highest, Sure—
Who thus adore Me, mastering their sense,
Of one set mind to all, glad in all good,
These blessed souls come unto Me. Yet, hard
The travail is for such as bend their minds
To reach th’ Unmanifest. That viewless path
Shall scarce be trod by man bearing the flesh!
But Avhereso any doeth all his deeds
Renouncing self for Me, full of Me, fixed
To serve only the Highest, night and day
Musing on Me—him will I swiftly lift
Forth from life’s ocean of distress and death,
Whose soul clings fast to Me. Cling thou to Me!
Clasp Me with heart and mind ! so shalt thou dwell
Surely with Me on high. But if thy thought
Droops from such height; if thou be’st weak to set
Body and soul upon Me constantly,
Despair not! give Me lower service! seek
To reach Me, worshipping with steadfast will;
And, if thou canst not worship steadfastly,
Work for Me, toil in works pleasing to Me!
For he that laboureth right for love of Me
267

l
268 IMMORTALITY

Shall finally attain! But, if in this

Thy faint heart fails, bring Me thy failure! find
Refuge in Me! let fruits of labour go,
Renouncing hope for Me, with lowliest heart,
So shalt thou come; for, though to know is more
Than diligence, yet worship better is
Than knowing, and renouncing better still,
Near to renunciation—very near—
Owe lie tli Eternal Peace! Who hateth nought
Of all which lives, living himself benign,
Compassionate, from arrogance exempt,
Exempt from love of self, unchangeable
By good or ill; patient, contented, firm
In faith, mastering himself, true to his word,
Seeking Me, heart and soul; vowed unto Me,—
That man I love! Who troubleth not his kind,
And is not troubled by them; clear of wrath,
Living too high for gladness, grief, or fear,
That man I love! Who, dwelling quiet-eyed,
Stainless, serene, well-balanced, unperplexed,
Working with Me, yet from all works detached,
That man I love! Who, fixed in faith on Me,
Dotes upon none, scorns none; rejoices not,
And grieves not, letting good or evil hap
Light when it will, and when it will depart,
That man I love! Who unto friend and foe
Keeping an equal heart, with equal mind
Bears shame and glory; with an equal peace
Takes heat and cold, pleasure and pain; abides
Quit of desires, hears praise or calumny
In passionless restraint, unmoved by each;
Linked by no ties to earth, steadfast in Me,
That man I love! But most of all I love
Those happy ones to whom ’tis life to live
In single fervid faith and love unseeing,
Drinking the blessed Amrit of my Being!
BHAGAVAD-GITA (XII).
 Index
A Ammon-Ra, 47, 55, 88 and see
Hammon-Ra
Aaron, 75
Amram, 56
Alpha and Omega, 72 note, 90
Amramites, 56
Aleph and Tav, 72 note, 90
Amrapliel, 63
Abraham, Abram, 38, 55, 62, 63,
‘Amrit’ 268. See Nectar
67, 260 Amun (or Amen), 4, 56, 57
Abramites, 44, 46, 54, 60, 62
Amyot, 55 note
Absolute Good, 202
Analogy, 30, 146, 197, 248
Absolute Truth, 132
Analysis, 84, 204, 241
Abu-Simbel, 56
‘Anas’ (Recueils) 218-219
Accadian, 65
Ananias, 80, 92
Accepting evidence, 253
Anarchy, 38, 61, 62, 80, 83, 86
Access of folly, 208 Ancient and Modern Science, 204
Acquaintance with God, 67, 108
Ancient Synthesis, 65, 204
Act of Grace, 77
Androgynous Dyad, 61
Activity of God, 263
Angels, 264
Acts, 34, 46, 64, 91, 92, 94, 124,
Animal-Kingdom, 161
264, 265
Animal-Souls, 156
Acuteness of the Senses, 156
Animals, 7, 12, 184-5, 199, 248,
Adam, 50, 51, 52, 162
255-6
Adamite, 51 Anthemion, 259, 261
Advanced Spirits, 193, 196. See
Antichrist, 69
High Spirits
Anti-dogmatic Creed, 205
Advice to the Bereaved, 190
Antigonos Gonatas, 265
Aeschylus, 20, 67
Anti-mediums, 215. See Non-me¬
Aethiopia, 4, 36, 56, 59, 61, 83
diums
‘Afar off’, 260-1
Antioch, 124
Affirmative, 160
Antipathetic fluids, 213
Africa, 59 Antipathy, 212, 213-14
Age-long and Ages, 111, 247
Anti-theocratic, 95
Aggelology, 248
Ants, 178
Agonies of Crystals, 250
Anu, 4 note
Ahimelech, 73
Apocalypse, 113, 128, 259
Ahriman, 4
Apollonius of Tyana, 59
Akashic Records, 18, 79, 129
Apparitions, 188-9
Aknaton, (King) 18-19
“Apports,” 140
Air, 151 Approaching end of Age, 113
Alexander-the-Great, 57, 79, 87-89,
Aptitudes, 199
95 note Aquarian Gospel, 105, 129-131
1 ‘A little lower than the Angels
Arabia, 56
(Gods)”, 264
Altruistic behaviour of insects, Aramaic, 7 note
254 Aratus, 265
Amazing Orchids, 251 Arbela, 88
America, 85, 146 Arbitral Empire of Ram, 54

269
270 INDEX
Archdevil, 158 Bees and Ants, 178, 251, 254
Aristotle, 17, 28, 30, 178 Being and Not-Being, 159
Arjuna, 6, 10, 267 Bel, 4, note 88
Ark, 53, 64, 66, 70 Benedictines, 36
Armed Insects, 254 Berlin, 81, 98
Arnold, Edwin, 5, 14, 72 note Beroeshith, 49
Arrian, 55 Berosus, 3
Ascension, 105 Besant, 72 note
Ascribing Righteousness to our Beth-aram, 56
Maker, 260 Bethel, 62
Asenath, 62, 63 note Bethlehem, 103
Asia, 59, 87 Bhagavad-Gita, 5, 8, 11, 14, 16, 17
Assyria, 59, 74, 76, 78 note, 60, 72 note, 77, 133-5,
Astounding matter, 253 157, 178, 267-8
Astral body, 209, 212, 233 “Bible Mystery,” 49, 159
Astral faculties, 210 Biology, 106
Astral fluid, 212 Black Magic, 69
Astral methods, 236 Black Race, 37, 54
Astral plane, 206 (chemistry of) Blending of images, 223
Astrietive fluid, 215 Bligh Bond, 5, 142
Astronomy, 106, 113 Blindness, 99, 256
Atheism, 45, 97 Body, Soul, and Spirit, 208
Athenians, 264 ‘Bohr/ 258
Athens, 81, 87 Boirac, 223
Atlantis, 35 Bois de Boulogne, 239
Atmospheres, 210, 211, 214 Book of Counsels, 147
Atom of Divinity, 202 Book of the Dead, 66, 259
Atomic state, 120, 198 Borrowing from the Past, 74
Atoms of Crystals, 249 Brahma, 4, 37, 55, 258 note (the
Atonement, 53 ‘Nave’ of the ‘Wheel of Life’)
Attraction, 50. See Law of A. Brahmana, 47
Au-dela, 261 Brahmanism, 77, 87, 149
Augury, 70 Breath of ‘Lives’, 163 note
Aura, 141, 173 ‘Brotherhood of Days’, 263
Author of Immortality, 247 ‘Bruised’, 258
Authorised Version, 116, 118 Bucket of Water of life, 258, 261
Automatic writing, 18, 30, 142, Buddha, 37, 107, 119, 194
153, 186, 188, 216, 226 seq., Buddhism, 87, 90
242 Budge, E. A. W., 56
Autonomous intelligences, 241, 244 Bull (Banner of the), 57, 74
Avarice, 135
Avestas, 38 C
Ayodhia (city of), 43, 55 Calvary, 28
Azarias, 80 Cambyses, 83
Capital punishment, 150, 158
B Caprices of Crystals, 250
Baal, 4 note Carbonic acid, 198
Babylon, 62, 63, 77, 79, 80, 81, Carlyle, 148
88, 98 Carpenter, Ed., 18
Bacillus of Evil, 79 Cataclysms, 3, 33
Back of the Head, 260 Catastrophes, 171
Bandits, 207 Cats, 255-6
Barabbas, 91 Caucasus, 55
Bartholomew, St., 204 Caution, 240
Beautiful, the, in Greece, 84 Celestial messengers, 119, 194
 INDEX 271

Celtic Bards, 59 Communal Assembly, 55

Celtic Books, 42 Companionship of Sorrow, 262
Celtic Race, 42 Comparative facts, 85, 133
Centre of all things, 263 Comparative religions, 3, 30, 96,
Cerebellum. See ‘Nape’ and 133, 194
‘Back’ Complexity, 100, 205, 244
Ceylon, 58 Compressed air, 151
‘Chafing of Expectancy’, 262 Conceived without sin, 109
Chain of Existences, 258 Condensation, 164
Chain of Fluid, 140, 259. See Confession, 182
‘Silver Cord’ and ‘Link’ Confucius, 16, 83, 107, 147
Conjugal relations of animals, 255
Chaldea, 46, 54, 65
Conscious and Sub-conscious Ego,
Chandra Ray, 47
Charchemisli, 78 243
“Charles R.,” 172, 197, 218, 222. Consciousness of minerals and
231-2, 236 plants, 249
Chatham, Lord, 93 Constantinople, 56
Chemistry, 106, 198, 206 (astral) Constellations, 265
Cherubims, 258 Co-operation, 250
Childlike Faith, 121 (of Jesus) Consistent plan of minerals, 250
China, 3, 16-18, 37, 41, 58, 59, Continuity of life, 206
72, 76, 77, 83, 99, 100, 103 Control of brain and hand, 253
‘Chloroforming’ their prey by in¬ ‘Controls’, 185, 233
sects, 255 Cooke, T., 22
CHRIST, 29, 52, 60, 92, 94, 97, Cornillier, 54, 95 note
98, 104, 111, 118, 119, 162-3, Correction of evils, 99
Coryanthes Macrantha, 251 seq.
193, 206
Christ’s formula, 106 Courage, 200
Chronicles, 56, 77, 82 Course of Evolution, 261
Chrysalis. 255 ‘Course of Nature’, 14, 258
Church, the, 3, 35, 38, 85, 97, 107, Courtesy of Crystals, 250
182 Crafty, 50
Cistern of life, 257 seq. Cram, 112
Civil Code, 85 Cranmer, 116
Clairaudience, 119, 141, 216 Crawford, Dr., 141
Clairvoyance, 141, 210, 212, 216, Crawford, Lord, 25 seq.
223, 233 and 236 (as in a cine¬ Creation, 17, 139, 170
Creation of man to be immortal,
matograph), 243
Clay, sand, soot and water, 250 266
(resolved into precious stones) Creative product, 198
Cleanthes, 265 Creative principle, 160
Clearness of purpose of minerals, Crete, 83
Critical audiences, 191
250
Clement of Alex., 46, 64 Crookes, Wm, 139, 190
Clement of Rome, 247 Cronus. 25
Cross-correspondence, 143, 218,
Clericalism, 73
Clerke, A. M., 145 226-246
Climate, 183, 233 Cross-currents, 155
Clogging the machinery of life, 259 Cross or simultaneous correspond¬
Coherent Energy, 249 ence, 242
Coins, 55, 65 Cry of love, 110
Crypto-liierograms, 47 seq., 260
Cold air. 215
‘Collective creations’, 244 Crystal spirit, 249
Colorado beetle, 255 Cudras, 48
Common Law unchanged, 18 Cuneiform texts, 64
 272 INDEX
Curran, Mrs., 95 note, 154 note Diabolic plan of Orchid, 251
Cutting off of the fluid, 234 Diamonds, 250
CYCLES, 8, 46, 78, 96, 111, 112, Diana, 87
113, 114 Difference between inspiration and
exhalation of fluids, 216
D Difficulties of communication, 191
Dagaratlia, 43, 58 Diodorus, 42
Daily organization of Orbs, 263 Direct writing, 142-3
Daniel, 80, 88 Director of all, 261, 263
Darius, 88 Disintegration of the golden bowl
Darkness (Tamas), 49 seq., 65 and or fluted flower-cup of life, 259
see Hosliek or Hoshech Disaggregation of Matter, 166
Darwin, 250 Distance, 260
David, 56, 67, 73, 75, 103, 120 Dives and Lazarus, 21.
Davis, A. J., 14, 132, 136, 146, Divine activity, 263
149 Divine atom, 202
Deductions, 245 Divine blessing, 3 21
Definition of God, 198, 202 Divine Breath, 120
Definition of Truth, 130 Divine instructions, 124
Degeneration, 211 Divine Justice, 158. 166, 174
Deific life, 131-2 Divine Light and Truth, 77
Deliberate plan (of the Orchid), Divine Love, 109
252 Divine Master, 68
‘De I’lnconscient au Conscient’, Divine memories, 57, 86
240 note Divine mission, 120
Delphi, 55, 83 Divine morality, 85
Delpino, 250 Divine offspring, 265
Deluge, 54 Divine Oracles, 34, 54
Demigods, 3, 42, 59 Divine Origin of Kings, 56
Democracy, 78, 101 Divine Paternity, 107
Demonology, 248 Divine Perfection, 59
Demons, 244 Divine Principle, 260
Demonstration, 253 Divine Race, 265
Desire, 6, 47 seq. Divine Science, 40
Destiny, 38, 78, 120, 263 Divine Spark, 123, 197
Destruction of books, 42 Divine splendour, 203
Destructive methods, 84 Divine Voice, 248
Detached facts, 245 Divine ‘Well of Life’, 259, (Pege)
Details, 204 Domestic animals, 255
Detroit, 81 Dogmatic religions, 19, 26, 182,
Deucalion, 32 199
Deuteronomy, 68-70, 94, 260 Dogs, 184, 199, 255-6
‘Devas’, 139, 158 Doors of Hell, 134
Development of Mind, Intelligence Dorian priesthood, 46
and Soul, 254 Double-existence, 206
Development of Souls, 248, 263 Double-language, 53 54 et alibi
De Yigny, 34 Double-sight. 222, 226
Devil, the. See Archdevil and Doubles, 120, 140
Satan, and Power of the Nega¬ Doubt, 9, 337, 144, 177, 239, 250,
tive 254
Devilish wombs, 135 Dragon, 57
Devils, 159, 183 Dream of life, 148
De Watteville, 5, 6, 8, 12, 137, Dreams, 20, 67, 188, 234-6, 243
142, 149, 152, 164, 172, 178, Dreamstate, 235
186, 191, 214, 221-3, 225, 243 Druids, 59
 INDEX 273

Durville, 140, 194 Etheric origin, 196

Dung-beetles (scarabs), 254 ‘Ethics of the Dust’, 249
Dust to dust, 257 Ethiopia See Aethiopia
‘Dust-trod ways’, 262 Etruria, 41, 46, 59, 65, 83
Dynasty of Ur, 63 Euripides, 115, 148
Europe, 56, 59, 85, 96
E EVE, 46, 50
‘Everything is exhaled, everything
Ea, 4 note
takes life and dies in trans¬
Earthbound souls, 150
formation’, 197
Earthly thirst, 261
Evocations, 37, 182
Ecclesiastes, 49 note, 67, 93, 195,
Evolution, 7, 148, 157, 165, 170,
257 seq.
188, 195, 199, 261
Economy, 97
Evolutionary transition, 255
Eden, 108
Ewing, 215
Education, 59. 84, 180-2, 207, 253
Excommunication, 64
(in the strictest sect of observ¬
Exhalation, 198
ers)
Exodus, 38, 56, 66, 67, 72, 82,
Egypt, 3, 36, 41, 44, 46, 47, 48,
104, 126
54, 55, 56, 57, 58, 59, 61, 62,
Expectancy, 262
65, 67, 74, 77, 78, 88, 90, 103,
Exploiting the weakness of in¬
129, 208
sects by flowers, 253
Egyptian demi-gods, 4, 42, 59
Exteriorisation, 184, 188, 195,
El 93
210, 223
Elastic link, 258, 259-61
Extraordinary theories, 244
Electricity, 18, 151, 184, 209
Extra sense, 18, 212, 255
Elementals, 156, 244
Ezekiel, 76, 258, 260
Eleusis, 83
Elias, 7 and note F
Elijah, 75
Elohim, 131, 264 Fabre, J. H., 251, 254-5
Emerson, 148 Fabre d’Olivet, 49
Emilie N., 167, 168, 237, 243 Facts, 132, 149, 152, 203, 253
Enchanted land, 235 Faith, 29, 129, 131
Endowed with life and soul, 250 ‘Faith and Love unseeing’, 268
Faith and Works, 5, 8
(minerals)
Energy of Crystals, 249 Faith of Jesus, 121
Faithfulness of dogs, 256
Enigma, 203
Environment, 157, 164, 198, 206 Faithlessness, 9.
(appropriate) Fallen angels, 25, 50
Ephesus, 87 False Accuser, 160
Epidemics, 171 Falsehood, 129-131
Equanimity, 10, 268 Fanaticism, 204
Equilibrium, 16, 115, 179. Faridu-d-’Din Atar, 147
Equipoise, 16, 18, 99, 212 Far-off Vision, 260
Erastes, 12 Fatality, 213
Erraticity, 7, 200 Father of lies. 160
Erroneous reasoning, 266 Father of Truth, 247
Esdras, 81, 82 Faults, 169, 199
Feat of imagination, 153
Eternal justice, 99
Fecundating Principle, 51
Eternal peace, 268
Eternal Truth, 202 ‘Fellowship of Hours’, 263
Eternal WORD, 106, 109 Feminine Soul of the Universe, 61
Eternity, 111, seq. Fertilisation, 252-3
Ether, 130, 145, 156, 256 Fichte, 144
Etheric double, 140 Fire, 68, 258
 274 INDEX
Fixed character of plants in place, Form, 115
250 Form of the Ram, 57
Fixed principles, 86 Form of Worship, 103
Flame of Knowledge, 10 Formless substance, 147
Flammarion, C., 143, 226 Fountain of Birth and Rebirth, 258
Flexibility of mind, 201 Fountain of Life, 257 seq.
Flies, 199 Fountain of Motion, 258
Fourth dimension, 209-10
Flinders, Petrie, 77
Fox, Kate. 143
Flower-cup of life, 259
France, 58, 182, 208
Flowers, 140, 251
Freedom, 103, 203
Fluidic adherence, 184
Free from contamination, 257
Fluidic ambiance, 143, 156, 191,
Free-will, 157, 158, 165-6, 175,
214
179, 212-13
Fluidic and elastic link, 258 Frivolous spirits, 184
Fluidic antipathy, 213 ‘From afar I will save thee’, 261
Fluidic battery, 238 Fu-mi, 16
Fluidic body, 210 Future, 180, 190, 195, 196
Fluidic combinations, 175
Fluidic condensation, 164 G
Fluidic currents, 184, 215-16, 229 ‘Galgal’, 258
Fluidic disengagement, 154
‘Game of Nimrod’, 79
Fluidic emanations, 153, 216, 223 Gasoline, 151
Fluidic feeling, 212
Gaul, 59
Fluidic force, 139, 143, 175, 193
Geley, Dr., 143, 147, 226, 240 and
Fluidic influences, 139, 214
note, 245
Fluidic inhalations, 216
Genesis, 3, 35, 41, 42, 49, 50. 51,
Fluidic intercourse, 128
54, 59, 61, 62, 63, 65, 150-1,
Fluidic interruption, 234
163 note, 260
Fluidic layers, 164, 176-7 Genii, 244
Fluidic-link, 140, 177, 191, 194, Georgia, 55
257
Germs, 13, 84, 106, 133, 169, 213
Fluidic mixture, 139, 154, 214
‘Ghehvel’, 258. See ‘Silver Cord’
Fluidic origin, 212
Ghosts, 118, 120
Fluidic power, 214, 233
Gibbets, 94, 109
Fluidic principles, 203
Glastonbury, 142
Fluidic rays, 173 and See Rays
Glenconner, 143
Fluidic refinement, 189
Glory of the Transfiguration, 126-7
Fluidic spiritual-being, 189
Glowworms, 255
Fluidic stepping-stone, 235 GOD, 68 et passim.
Fluidic stream, 52 note
God and the Devil, 159
Fluidic strength, 188
God-given ‘homing-instinct’ of the
Fluidic web-track, 231
Human Race, 256
Fluidic wires, 223, 228 seq.
God-given Synarchy, 73. 78
Fluidified rooms, 155
God invisible, 150. 202
Fluids, 52 and note 53, 153-5, 164,
God of Justice, 171, 202, 263
175, 176-7, 184, 188, 189, 208,
God of Science, 68, 102 seq.
210, 213, 215, 216, 231, 234
God of the Earth, 193
Fluted or spiral flower-cup of life
God-regulated Society, 79
259
God the Super-substantial Essence
Force, 129-30, 209 (Vital), 210,
which governs everything, 157
222
God unexplainable 197
‘Force of heart’, of minerals, 249 Gods, 264
Forgiveness, 110, 112
Golden bowl (of life) 257 seq.
Fo-lii, 53 note, 60
Golden bowl (of morning), 262
 INDEX 275

Golden spiral cup of life, 259 Hercules. 87

Goldenstubbe, Baron, 142 Hermes, 64
Golden thread, 105 Hermes Trismegistus, 76
Goligher family, 141 Herodian, 265
Good Government, 250 Herodotus, 42
Gospels true, 105 scq., 103 Hesiod, 2, 18, 20, 21 scq., 34, 178
Governmental Anarchy, 80 Hesiod and Homer, (period of), 73
Governmental Atheism, 97 Hesitation, 223
Governors (of Planets), 193 ‘Hidden Power', 95 note
Grasshoppers, 254 High-priests, 72, 79, 82, 87, 88, 95
Grattan-Guinness. 113 note
Gravitation, 149 High Spirits, 157, 158, 170, 188-9,
Gravity, 14, 151, 209 200, 203
Great Britain, 18, 59 Highway robberies, 207-8
Greatness of thought, 100 (of Ilildcbrandt, 250
Jesus) Hilkiah, 82
Greece, 24, 32, 46, 59, 82, 84, 90 Hill. J. A.. 148
Greek and Hebrew, 104, 115 note Hilprecht, 63
Group of facts, 245 Hindu philosophy and theosophy,
Grouping according to progress, compendium of, 47, and see
196 Mahabharata
Growth of plant-life, 176 Hindus, 4, 24, 38, 59, 106, 112,
Guagamela, 88 258
Guiding by suggestion, 157 Hinton, James, 144
Guiding by the ‘impulsions’, 165-6 Hiram, 55
History, study of, 36, 54, 73, 78,
H 79. 83, 85, 86, 96
Habakkuk, 95 note Holy Breath, 60, 95, 130
Hades (see Tartarus and Narak). Homer 2, 18, 20, 31, 265
Homing-instinct 255 (of animals),
21
HAND, the, 95 note, 96 256 (of the Human Race)
Hammon-Iia, 55, 83 and see Am- Horoscope, 239, 240
raon-Ra Horses, 255
Hammurabi, 63 Horus. 4, 57
Happiness, 48, 68, 198. 203 ‘Hoshck’, 48. 49
‘Ilaran’, 62 House of Jad or Yad, 95 note
Hard and soft magnets, 153 Huldah. 82
Human comprehension limited. 202
Hariman, 50
Harmony, 5, 14 scq., 72 note, 132 Human fraternity. 107
‘Haroum’, 50 Human Personality, 194
Harvests, 167-9 Humility, 120, 257
Hatreds. 213 Hydrogen, 151
HEAD OP THE UNIVERSE. 97 Hymns of Aratus. 265
Head-ladder-head, 260 Hymns of Cleanthes, 265
Head or Principle, 259 Hymns of Synesius, 259
Hypermetamorphosis, 255
Headstone, 49
Heavenly life, 247 Hypnosis, 188, 210
Hebrews, 47, 52. 59, 71, 74, 75, Hysteresis, 155, 215
78, 80, 82, 113-14
I
Hebrews, (Epistle to). 11, 34, 58,
68, 124, 127, 160, 264 Iamblichus, 5, 71
Heliopolis, 63 Iceland. 59
Helium gas, 151 Idealistic, 245
Hell, 150, 163, 181, 183, 258 Idealism, 28
Henderson, Dr. E., 95 note Identity, 149. 195-6, 217, 219, 244
 276 INDEX
I-EVE, 46, 61 Isis, 43 note, 46
Igneous fluid, 208 Islam, 37
Ikshaukou, 43
Isolating current. 189, 232
II, 4 note
Israel, 37, 38, 39, 43 and note, 52,
Illusion, 130, 146, 148, 241, 245 68, 71. 72, 73, 75, 260
Imagery 257 seq., 261 Issus, 88
Immaculate conception, 109 Iswara, 43
Immanent force, 172
Iswara-Prakriti, 61
Immorality, modern, 37 Italy, 74
‘Imperator’, 142, 152
Impersonal Power, 160 J
Implacable laws, 78
Jacob, 38
Imponderable fluids, 150-1
Jad (or Yad), 95 note
Impulsions, guiding by the, 165-66
Jaddua, 87-89, 95 note
Incoherence, 188, 230, 238
Jagannath, 129
Incredulity, 150, 174, 191
James, St., 5, 8, 9, 11, 14, 84 92
India, 3, 37, 43, 44, 46, 55, 58,
134, 257, 258, 259
59, 72, 83; 103, 129
James, Wm, 145
Indian Philosophy, 7, 18, 41, 43,
Janaka, 9
44 seq., 48, 76, 144
Janus, 96
Indicative of distance, 260
Japhet, 25
Inferior Regions, 109
Jehovah, 61, 69, 72, 76, 92, 103
Infinite Moral Loveliness, 202 (De¬
(-Nissi)
scription of God)
Jeremiah, 52 note, 77, 261
Initiative, 242
Jerusalem, 74, 76, 78, 81, 87-9, 95
Injustice, 138, 166
note, 104, 128
Insects, 251 seq.
Jethro, 65, 67
Instinct, 216, 249 (of minerals)
Jesus, 6, 21, 35, 36, 39, 40, 43, 46.
254, 256
60, 67, 70, 83, 96 (lessons of
Instructive communications, 253
and Gospel of),' 103, 105, 107,
Insuperable difficulties, 251 (of
108, 109. 115, 118, 119, 121,
plant-life)
123-4, 125, 149, 162, 205, 264
Intellectual Pride, 194
Jesus and Lamaas, 129
Intellectual processes of Insects
Jesus and the Church, 107
254, 255
Jesus’ death, 109-10
Intellectual Religion, 85
Jesus’ life, 3 29 seq.
Intelligence of Plants, 250
Jesus’ mission. 162
Intercosmic facts, 69
Jesus’ personality, 105 seq., 3 63
Intercosmic Law, 45
Jesus’ words, 116 seq.
International Reign of Peace, 46
Joan of Arc, 141
Interpretation, 241, 245
Job, 20 note, 52 note, 55, 57 67
Interrupted proofs, 221
93. 94, 260
Interruption of fluids, 234
John Baptist, 7 and note, 108, 139
Intuitive writing-medium, 186
John, St., 7 note, 11, 67, 93, 115,
Invisible Forces, 151
124, 129, 202, 205, 264
Invisible GOD, 150, 202, 247
Jones. Thos. S., 261-2
Invisible World, 253
Joseph, 62
Involution, 170
Iran, 55 Joseph of Arimathia, 3 22
Josephus, 88
Ireland, 42, 141
Josiah, 77
Iris, 22
Judah, 73
Irshou, schism of, 61, 62, 69
Jude, 117, 118
Isaac, 38, 260
Judge, W. Q., 72 note
Isaiah, 52 note, 68, 75, 76, 92, 94,
Judgement, 38
104, 115, 249 note, 258, 260-1 Judges, 71
 INDEX 277

Law of Rectification, 98
Jupiter, 22, 74 and see Zeus
“ “ Repulsion, 14
Justice, passim
The Just One’, 90 seq., 104 “ “ Similars, 211
“ “ the Ram, 55
K “ “ Themis, 257
Laws of Hammurabi, 63
Kant, 144
Lazarus, 21
Kardec, Allan, 5, 12, 132, 136,
Legal Code, 86
142, 147, 150, 162
Lemuria, 35, 54
‘Katy King’, 139
Levi, Eliphaz, 34
Keys to the whole matter, 3, 45,
Levi (of Chicago), 105
258, 263, and see Master-key
Levi, tribe of, 65
‘Khi\ 18
Levitation, 142
Kindness, 180-1
Liberty, 29, 102
King of Macedonia, 265
Libraries, 42, 64, 75, 79, 90
King of Saints, 113
Life Beyond, 196
King of Shinar, 63
Life of Minerals, 249
‘King of the Ages’, 113
Life of the Universe, 197
King of the Nations, 113
Life-Principle, 98
Kings (Chinese), 38, 83, 100
Life’s Ocean, 267
Kings, (Hebrew), 73, 74, 77, 258
Light, 48, 101, 206, 263 (within)
Kingsford, Anna, 158
Light and Truth, 72 and note, 75,
Kippur (Yom), 53
77, 78, 82, 83, 100, 104, 132
‘Knowledge from afar’, 260
Link, 256, 257 and see ‘Fluidic
Krishna, 5, 6, 8, 60, 178, 267
Link’ and ‘Perisprit’
Linked to the Other Life, 261
L
Lip-service, 97
Lack of mediumistic faculties, 201
Literary style, 235, 236
Lack of remembrance of past lives,
Living Oracles, 34
192, 197 Lodge Oliver, 145
Ladder, heavenly, 118, 131, 259
Logic. 174 245
Lamaas Bramaas, 129
LOGOS, 202
Lamas, 56 London, 80
Lamb (reign of), 46, 54, 55, 71 Loosing of the silver-cord, 261 (et
Lancelin, 161, 194
nntea )
Laokiun, 16 Lord of Tet, 57
Latent mediumship, 185
Lords of the Flame, 178
Latin Version, 7 note
Lost Cause, 75
Law (the) and the Faith, 81
Lost Gospel, 247 note
Law of Attraction, 5, 14, 50, 150,
Lo-tsong, 16
157, 176 LOVE, 60, 106, 107, 108, 109, 110,
** “ Cohesion, 14 151, 201 and 263 (of God), 202,
“ “ Co-operation, 250
268
“ “ Fire, 68 ‘Love’s presence felt,’ 262
“ “ God, 96, 101 Luke, St., 7 note, 21, 94, 110, 124,
“ “ Gravity, 14
127
“ “ Harmony, 5, 14, Luminous Spirits, 200
“ “ Interaction, 16
Lunar years, 113
Law Implacable, 78
Lustres, 3
“ Intercosmic, 45
Law of Jehovah, 76 M
“ “ Justice, 98
Macedon, 79
“ “ Nature, 8
Machiavellian plan, 251 (of Or¬
“ “ Pain. 98
“ “ Perfection, 12 chids)
“ “ Reciprocity, 14 Maeterlinck, 146, 250-3, 254
 278 INDEX
Magnetic currents, 155, 175, 209 Messages from the Unseen World,
Magnetic influence, 208 253
Magnetism and Magnetisers, 139 Messiah, 7, 35, 66. 116, 180
140, 156, 175, 179, 186, 188,’ Messianic hymn, 104, 115
208, 215 Metagnomy, 223
Magnets, 15, 153
Metamorphosis, 126, 255
Mahabharata, 17 note, 47, 140, Metapsychic sphere, 245
149, 258 note, 264 and see Microbes, 208
Bhagavad-Gita Midian, 66
Mahaffy, 24 note ‘Mievre’, 235 note
Mahomedans, 87, 204 Migratory birds, 256
Mahomet, 107, 119, 194
Mineral Kingdom, 7, 161, 248,
Majority rule, 99 249-50
‘Malach’, 264
Minerva, 78, 87
Male and female, 17, 247 Minority rule, 99
MAN, 1, 129
Misael, 80
Manetlio, 42, 47, 64
Misfortunes of crystals, 250
Manifestations, 117, 118, 130, 140 Mission des Juifs, 4. 34
190, 212, 218, 224, 247 Mithra, 4
Man-made laws, 96
Mixed Fluids, 139, 154, 214
Manou, 43, 107
Mixed Philosophy, 205
Man’s ‘long home’, 257
Mixture of double-sight and psy-
Mantis, 254
c home try, 222
Manuscripts, 42, 45, 127 Modern Science, 45, 204
Many mansions, 110, 116, 118 Moffat, J., 94, 265
Mark, St., 7, 115, 126-7
Molecules of matter, 120, 208
Martyrdom, 83 ‘Monai’, 116
Masculine Spirit of the Universe Monuments, 65 et passim
61
Moon, the. 203
Master-key, 81, 95 note and see Moore, Admiral, 176, 204
Keys
MORAL SYSTEM ONE. 183, 194
Materialisations, 31. 120, 123, 139, 202
140, 158, 1 64, 176. 185, 188-9 Morality of animals, 255
190
Morals of insects, 254
Materialism, 12, 28, 146, 151 182 Mosaic traditions. 73, 74, 110 and
201, 204
see below, ‘Moses’
Matter, 145, 164, 166, 179, 193. Moscow, 81
208 (from Beyond), 210
Moses, 4, 18. 24-25, 34, 36, 38-43,
Matthew, St., 6-7, 11, 52. 66, 91
46-7, 50-4, 56, 60-70, 74, 82-3,’
93, 112, 124, 127, 255
107-8, 124, 127
Mechanical writing-medium, 186
Moses and Jesus, 36, 40, 49, 70
Mechanism of Raps, 142, 215-16
Moses to Solomon, 78
Mediator, 4, 16
Moses (Stainton), 4, 5, 136 142
Mediumistic power strengthened,
152
233 (by one’s native air)
Mediums, 139, 142, 153-4, 164. Mud and Slime resolved into
178, 185-7, 192, 210, 212, 215 precious stones, 250
216. 220, 241, 242 Muller, 250
Mediumship of animals, 184 Multiplicity of Religions, 53
Megiddo, 77 Mummification, 208
Melcliisedec, 58, 62 Muscular control ,143
Memory, 84
Musset, Alfred de, 235
Memphis, 83 Myers, 194
Mental inertia, 220
Mystery of Iniquity, 73
Mental science, 30
Myths, 20, 26, 27, 32
 INDEX 279

N Occult to be viewed as a Whole,

204, 244-5
‘N’ rays, 173 Oligarchy, 78
Nahasli and Nahusha, 50 Olympiodorus, 64
‘Nahar\ 52 note Omnipotence, 131, 171
Nahor, 62 On (city of), 63
Naked, 50 One Soul in two Bodies, 247
Nape of the neck, 260 (i. e., Cere¬
One Way and One Truth, 96
bellum) Opals, 250
Naraka, 134, 135. See Tartarus
Opinions, 245
and Hell Oracles of God, 125
Native air, 233 Oral Law, 39, 64
‘Natives impartially of Two Oral transmission, 16, 44, 54, 66
Worlds’, 29 Orchids, 251
Natural Law, 206 Organic structure of the Orchid,
Natural Science, 206 251-3
Necho or Nekau II, 77
Origen, 177
Nectar, 251 (see ‘Amrit’, 268)
Origin, 49, 56, 96, 258
Negative current, 16, 18, 120, 215
Original Darkness, 48
Nemesis, 55, 78 Original Sin, 163
Neo-Ramides, 60, 62
Ormu/.d, 4
‘Nephesli’, 51, 249 note Orpheus, 4, 18, 42, 64, 84, 107
*Neris\ 221 Osiris, 4j 46
Nervous system of insects, 254
Osiris-Isis, 61
Nether Road, 134. See Hell,
Our glorious inheritance, 257
Narak, Tartarus
Outsiders, 222
New York, 80 Owen, R. Dale, 143
Nimrod, 59, 61, 79
Nimrodic Empires, 103 P
Nimrodism, 83, 97, 103
Palestine, 46, 55, 90
Nineveh, 61, 77, 81, 98
Paley, 24
Niobe, 32
Pallas-Athene, 87
Nippur, 63
Pandora, 25
Nitrates, 139 Pantheism, 106
Nobility of crystal life, 249 Paradoxes, 13, 160, 169
‘Noise’, 219 Paralysing the prey of insects, 254
Non-collusion of Mediums, 242 Paran, 68
Non-mediums, 156,175, 215 Paris and Wimereux, 228 seq., 243
Normal condition, 224, 243 Parmenio, 89
Not-Being, 159 Passion (Rajas), 48, 134
Past existences, 213 et alibi
Nuclei, 151
Patience Worth, 95 note, 154 note,
Numa, 96
Numbers (Book of), 56, 66, 67 262-3
Patriarchal Age, 3, 25
Nuptials of insects, 254
Patriotism, 183
Nus. Eugene, 105, 263
Paul, St., 8, 52, 54, 58, 67, 92, 94,
O 111, 114, 116, 125, 127, 264
Pedukhonsu, 77
‘Oarum’, 50
Pege (title of Deity), 259
Objective utterance, 28
Pend Naina, 147
Observers, 81, 253
Pentateuch, 74
Obsessors, 184
Perfectibility, 5, 10, 11, 12, 59,
Obtuseness, 254
Occult in the N. T., 115 seq., 248 165, 170, 174
Perfumes, 252
Occult reference, 260
 280 INDEX
Perisprit, 140, 141, 175, 177, 192, Positive current, 16, 18, 120, 215
193, 201, 203, 206, 208-9, 210,’ Post-resurrection title, 94
255, 259 Potipherah, 63
Perisprital body, 210 Power, 100, 129-30, 211, 258
Perisprital brain, 193
‘Power and Glory of the Lord’,
Perisprital faculty, 212 121
Perisprital influence, 192 Power of Death, 160
Permanent progress, 200 Power of locomotion, 249
Persephone, 22
Power of the Affirmative, 160
Persia, 37, 44, 46, 58, 59, 79, 83, Power of the Negative, 159-60
88, 129 Power of Vision, 210
Persistence of Crystals, 249 Powerful fluids, 208
Personal Devil, 58 seq. Powerful Mediums, 192
Personal God, 197
‘Prana’, 258, and see ‘Vital
Personal Religion, 205 Force’, 209
Personality of crystals, 250 Prasada, 60
Peter, St., 91-2, 113, 122, 125, 127 Pratishtana (city of), 43, 55
Petersburg, 81 Prayer, 71, 108, 121, 171
Phaeton, 32
Predestination, 212
Phantoms, 147
Pre-dynastic Egypt, 4, 42
Pharaoh, 55, 62, 77
Pre-liomeric literature, 24
Phenomena, 27, 45, 144 seq., 150, Preparation, 65, 200, 218, 228
190, 215, 216, 242, 254 Preserving fluid, 53. See Pitch
Philo, 46
‘Prickings of Desire', 10
Phoenicians, 4 note, 59, 65 Pride, 194
Phoroneus, 32 Primitive Revelation, 1-2, 108
Pictures in the Beyond, 185, 199- Primitive Synarcliy, 84
200 Prince, Dr., 137
Pigeons, 256
Principle and Harmony, 132
Pilate, 91, 94
Principle of Creation, 160
Pilgrimage of Man, 257 Principle of Justice, 158
Pilgrimage of Spiders, 254 Principle of Righteousness, 104
Pindar, 20, 265 Principle of Union, 211
Pineal eye, 141
PRINCIPLES, 12, 15, 17 and note,
Pitch, 53
18, 36, 49, 50, 51, 52, 62, 64,
Pitcher of Life broken, 257 83, 85, 86, 96, 98, 99, 104, 258,
Pitt. See Lord Chatham 259
Plan for the World, 121 Probabilities, 212
Plan of crystal life, 249 ‘Probing the Ether’, 256
Plan of the orchid, 252
Progress, 150, 156, 165, 169, 170,
Planets, 193, 198, 200, 201 202 174, 177, 180, 183, 193, 196,
203
200, 204, 206, 207-8
Plant life and soul, 7, 176, 248, Progression, 258
250 seq., 249 note
Progressive tarrying-places, 116.
Plato, 28, 30, 31, 35, 42, 51, 90, See ‘Monai’
94, 115, 144, 147, 151, 163, 178’ Promiscuous surroundings, 196
265
PROOFS, 30, 53, 127, 139, 176,
Plotinus, 30, 58 note, 147, 257 190, 195-6, 206, 212, 217, seq.,
Pluto, 22 246
Politeness and courtesy of crys¬ Propagation, 250
tals, 250
Protomedean, 65
Political Anarchy, 83 Psalms, 61, 67, 75, 258, 260, 264
Political Machine, 73
Psyche, 249 note. See ‘Nephesh’
‘Poltergeist’, 140 Psychometry, 212, 222-3
Polybius, 115
Psycho-physiology, 244
 INDEX 281
Pthali, 4 Renunciation, 268
Ptahhetp, 147 Reorganization, 210
Ptah-Tanen, 56 Repenting and retouching, 250
Punishment, 38, 150, 163, 201, Residual power, 214. See Hyster¬
211, 225 esis
Puranas, 38 Resurrection. 123, 194
Purgatory, 21, 163 Return of the Spirit to God, 257
Pyramid, 55 seq.
Pyrrha, 32 Revolution (French), 168
Pythagoras, 18. 51, 65, 83, 84, Rhamnus, 55
107, 145, 163, 178, 265 Rhea, 25
Rhemish Version, 115
Q Riddles, 79
‘Qualities’, 16 Ridicule, 206
Quality of Goodness, 258 note Right to the Light, 206
Quartz crystals, 250 Righteousness, 84, 104
Queen of Sheba, 56 Rigidity of Perisprit, 201
Questions, 237 Rivers, 52 and note
Quick thinking, 154 and note ‘Roesh’, 49, 259
Roman Catholics, 163, 182, 206,
R 238 note
Ra, 4, 43 note Roman decadence, 180
Rajas (Passion), 48 Roman Empire, 100
RAM, 46. 47, 54, 55, 57, 58, 59, Romanes. 146
62, 72, 74, 78, 88 Rome, 56. 79, 81, 83. 98. 101, 103
Rama, 55 Root of Immortality, 266
Ramadan, 55, 57 Rothschild, 80
Ramanitai, 56 ‘Rouah’, 49
Rambaioi, 56 Roudolphe, 168, 172, 200, 222, 224,
Rambakia. 55 226 ftcq., 246
Rammamah, 55 Royal Road. 109
Ramses, 55, 56 Rudimentary Humanity, 199
Rnmya, 56 Rule of Life, 133
‘Raps’, 141, 153-4, 216, 221 Runic MSS.. 42, 64
Ratiocination of plants, 249 and Ruskin, 18, 19, 102, 249, 254
note Russia, 98
‘Rays’, 95 note, 128, 173, 205 and Russian Soviet, 167
see Fluids Ruth, 49 note, 56
Reaction, 28 Rutherford, Sir E., 151
Real Socialism, 168
S
Reasoning power of animals, 249,
255-6 Sacerdotal Office (true), 72
Reconstitution of Fluids, 220 Sacred Books. 65, 104
Recreating, 263 Sacred Knowledge, 64, 133
Red Race, 37, 54 Sacred Rams, 56
Refined fluids, 189 Sacred Synthesis, 64
Regulated combat, 77 Sagacity of plants, 252
‘Reigning in the Egg’, 56 Saint Yves, 4, 34, 35, 36, 42, 43,
Reincarnation, 5, 6, 14, 120, 150, 44, 46, 49, 53, 58. 59, 60, 61,
161-2, 166, 174, 213, 219, 258 62, 64, 69, 75, 77, 82, 84, 98,
Religions and Sciences and Philo¬ 105
sophies, 206 Sais (priests of), 31
Religious liberty, 79 Sakya-Mouni. 60
Religious sentiment innate, 193 Salem, 58
Remorse, 199, 200-1, 211 Samaritan Version, 41
282 INDEX
Samos, 83 Shakespeare, 26
Samuel, 55, 71, 72, 73 Shamming death, 255
Sanchoniaton, 42 Sharp, Dr., 176
‘Sandhyakala’, 112 Sharpened intellectual processes,
Sankhya (system), 8 255
Sanskrit, 17 note, 24, 65 Shattering of the vessel of Life,
Sapha, 88 259
Sapphires, 250 Shekinah, 117
Sarah, 62 Shelley, 148
Sargou, 74 Shinar, 63
Satan, 109, 159 ‘Silver-cord’, stretching of, 194,
‘Sattwan’, 48, 72 note 257-61. See Perisprit
Saul, 73 Simian ancestry, 161
Scandinavia, 59 Simplicity, 205, 224
Scapegoat, 80 Simultaneous action from both
Scarabs, 254 sides, 211
Scattering of fluids, 214 Sinai, 34, 68
Scepticism, 29, 45, 144, 201 Siva, 4
Schama, 4 note Slippery sides of the Orchid’s
Schiller, 145 chamber, 252
Schism, 54, 59, 61, 69 Smallest Globe is enmeshed in the
Scliure, 55 note Whole, 263
Science, 36, 44, 45, 46, 51, 54, 55, Smoke, 164, 210, 225
64, 68 (God of), 69 (of the Snow, 250
Temples), 88, 99, 106, 120, 148 ^Socialists, 167-9
178, 193, 204, 206, 207 Socrates, 18, 19, 28, 30, 107, 151,
Science of Life, 106 163
Scientific Law of Govt., 87 Solar years, 113
Scission of Israel’s tribes, 73 Solidarity of all things, 263
Seal of the Word, 109 Solomon, 73, 74, 78
Seamless garments, 122 Solon, 31, 32, 84
Secondary importance, 245 Somnambulism, 146, 210
Second-Self, 242-3 Son of God, 264
Second-sight, 226, 228, 243 Son of Man, 260, 264
Secret Books, 80 Son of Man and Son of God, 90
Secret Societies, 83 ‘Sonnets of the Cross’, 261
Secret Springs of Life, 261 Soothfastness (Sattwan), 72 note,
Seir, 68 258 note (Circumference of
Selective character, 99 Wheel of Life)
Selective path, 213 Sophocles, 67
Self-denial (of crystals), 250 Sorcery, 69
Selfishness, 109, 165 Sorrow, 262-3
Self-respect, 180-2 Sorrows of Hell, 258
Semi-mechanical writing Medium, Soul-life, 161
186 Soul of plant-life, 249 note
Semitophobia, 80 Soul uncontaminated, 257
Sense of smell, 184-5, 255 SOULS, 7, 12, 15, 51, 76, 84, 107,
Sensitiveness, 197 108, 109, 118, 133, 140, 147,
Septuagint, 41, 51, 61, 92, 93, 115, 161, 162, 170, 177, 190, 191,
259, 264 193-4, 197, 198, 200, 209, 224,
‘Serin’, 221 247, 248, 255 (approximating),
Serpent, 25, 50. See Nahasli 257, 263
Serpent-curse, 50 Sources of Earthly life gone, 261
Service, 102, 103, 115, 267-8 Space, 203
‘Shadeh’, 51 Spain, 59
 INDEX 283
Study and observation of Orchids,
Sparta, 98
Special conditions, 224 (for pro¬ 252
duction of Spirit-phenomena) Styx, 23
Special Mediums, 176 Subconscious, 136-7, 143, 153, 164,
Specialism, 84 219, 224, 236, 239, 243, 244,
Speculation, (summit of), 28 256
Spiders, 228, 254-5 Subconscious creation, 245
Spiral, 259, 261 Subjugation of the senses, 264
Spirit, a composite, 209 Subordinate forms, 249
Spirit-advancement, 199 Subtleties of the Law, 104
Spirit and Matter, 179 Sudan, 56
Spirit-aura, 141 Suffrage, 99
Spirit-communicants, 6, 7, 30, 119, Suffragettes, 236-7
149, 156, 164, 184-5, 211, 217, Supernatural, 118
219, 221, 225 Super-sense, 255, 256
Spirit-doctrine, 183 Superstition, 45
Spirit-guides, 20, 157, 165-6 Super-vision, 210
Spirit-lights, 141, 227 seq. Supreme Being, 263
Spirit-manifestations, 138, 256 Supreme Deity, 264
Spirit of History, 37 Supreme Destiny, 106
Spirit of Jesus, 126 Supreme Truth, 194
Spirit of Life, 160 Sustainer of all, 263
Spirit of solidarity, 71 ‘Swarga’, 135
Spirit of the Affirmative, 160 Swedenborg, 6, 149, 203
Spirit of the Truth, 120 Symbolism, 53, 88, 95 note, 126,
Spirit of Worship, 71 146
Spirit-oporators, 176 Synarchy, 38, 39, 54, 55, 58, 61,
Spirit-personalities, 244 62, 66, 71, 73, 78, 84, 86, 90,
Spirit-photography, 139, 222 97
Spirit theory, 244 Synesius 58 note, 257-8, 259
Spirit-writing, 236, 237. And see Synthesis, 64, 65, 85, 86, 142, 153,
Automatic Writing and Direct 204
Writing Synthetic interpretation, 245
Spiritual fluids, 192 Syria, 56, 59, 88
Spiritual progress, 150, 165 Syriac, 7 note, 128
Spiritualism, 136 seq. Svro-Greek, 128
Sponge-like characteristics of Me¬
T
diums, 216
Sprengel, 250 Table-turning, 142, 153, 215
Spring of Life, 258 Talmud, 60, 82
Stable Nuclei, 151 ‘Tamas’ (Darkness), 48
Stagnation, 82 ‘Tao\ 16, 17
Steadiness of purpose of minerals, Targums, 41.
249 Tartars, 37, 87
Steam, 150-1, 173 Tartarus, 22, 25. See ‘Narak’
Stephen, St., 91 ‘Tattwa’, 17 note
Stigmata and Pollen, 252-3 Taylor, 30 note, 58 note, 151, 257
Stone symbols of the Ram, 55 Tchuang-tze, 16, 17
Stones on the path, 262 ‘Tehilah’, 49 note
Strabo, 46, 56 Teixeira de Mattos, 254
Stretching of the ‘silver-cord’. Telepathy, 241-2, 248-4
259-61 Temperament, 169
‘Struggle for life’, the, 250, 254, Temple Courts, 104
255 Temple-lore, 75, 78
 284 INDEX
Temples, 32, 36, 42, 44, 54, 55, Typhon, 4
59, 60, 64, 65, 67, 69, 73, 74, Tyre, 55, 76, 81, 87
79, 83, 87, 88, 108, 129
Tennyson, 79, 149 TJ
Terah, 62 Unbelievers. See Incredulity and
Terrene cycles, 112 Scepticism
Terrestrial fluids, 188 Unconquerable purity of vital
Terrestrial ideas, 197 power (of crystals), 249
Terrestrial senses, 198 Unconscious, 137, 188, 220, 236
Terrestrial spirits, 189 Understanding, 129, 131
Tests, 123-4, 143 Undesigned coincidences, 95 and
Thebes, 83 note, 219, 224
THEOCRACY, 44, 59, 61, 73 Unfavorable surroundings, 165
(true), 81, 98 Unicorn, 57
Theocratic power, 72 (source of)
Unity of Worship, 59, 61, 88
Theodotus, 123
Universal Alliance, 46
Theosophists, 35, 156, 165, 174,
178, 205 Universal Belief, 1
Thibet, 56, 58 Universal Harmony, 14, 15
Thirst, 261, 262 Universal History, 67
Thomas, St., 123 UNIVERSAL LAW, 5, 14, 16, 44,
Thought-power, 202 68, 101, 138, 170, 174, 197, 263
Three steps to Heavenly Ladder, Universal Man, 51
260 Universal method of Justice, 83
Thummim, 120 Universal Soul, 37
‘Thworestara’, 29 Universal Social State, 54
Tides, 180 Universal Spirit, 149
‘Tien’, 17 Universal Theocracy, 54
Timothy, 67, 113, 118 Universal Truth, 29, 76
Titans, 25 Universe is ONE, 263
Tranquillity, 262 Unknown God, 201
Transfiguration, 7 note, 126-7 Unmanifest, 267
Transformation, 197 Unmoral, 255
Transformer, 153, 185 Unrepentance, 158
Transition, 168-9, 207, 255 Unseen World, 253
Tree of lives, 163 Unselfishness, 250
Trinitarian Synarchy, 78
Unsympathetic circles, 191, 211,
Trinity, 4, 17, 18 214
Troward, Judge, 49, 95 note, 159, Untruth, 47, 163, 174
170
Unwavering instinct, 254
Troy, 87
Ur, 63
TRUTH, 9, 13, 18, 28, 47, 72, 76,
Uranus, 25
87, 93, 96, 99, 103, 104, 109,
120 (Spirit of), 130-1, 132-3, Urim and Thummim, 72 and note,
174, 194, 202, 205, 207, 247 75, 76, 82
Truth and Justice, 99 Uttermost repose, 9
Truth, fraternity and justice, 109
‘Truth of the Path’, 263 V
Truths, 152 Vapour, 198, 210
Turanians, 58 Vedas, 24, 38 and see Bliagavad-
Turks, 204 Gita
Two kinds of fluids (Vital and Vegetable Kingdom, 161
Astral), 212 Veiled meaning, 116, 261
Tynedale, 116, 117, 118 Venus, 178
Typhoeus, 25 Veracity of Vision, 20
 INDEX 285

Vettelini, 54 Wholeness and Oneness of the

Vibrations, 130, 154. 164, 166 Universe, 263
Vicarious sacrifice, 69 Wiclif, 112, 115, 117. 118. 119
Victoria, 96 Will-power, 30, 138. 175, 179, 195
Virgil, 265 Winged insects, 255
Vishnu, 4 Wireless, 151
Vision, 20, 173, 199-200, 212. 224, WISDOM, 3, 9, 15. 18. 40, 60, 64.
260 65, 76. 78, 81, 129, 131
Vision of Truth, 84 WISDOM and SCIENCE, 99, 102
Visions, 20. 67, 139, 141, 186, Wisdom (Book of), 266
210, 212, 216, 227 Without Beginning. 172, 198
Vital force, 209 Woman Suffrage. 99
Vital fluid, 212 Womb of Time, 90
Vital power, 249 Word is nigh, 260
Voluntary and involuntary, 243 Work. 178. 180-1, 267-8
Vulgate, 41, 51 Workshop of the Universe, i73
Wriedt, Mrs., 176
W Writing-control, 233
Writing-Mediums, 185
War, 40, 61. 97, 100, 171, 206
Washington, 98
Y
Wasps, 254
‘Watching the Hours’, 262 Yad and Yod. 95 note
Water of Life, 258 ‘Yang’ nnd ‘Yin’, 17-18
Watteville, de. See under D. ‘Yog’, 8
Weather conditions, 184 'Yom Kippur’, 53
Weight after death, 192-3 ‘Yugs’, 24
Weight of ‘Double’, 140
Z
Well of Life, 259
Western Science. 44, 61 Zacliarias, 7 note
Wheel of Life, 257 258 note, Zechariah, 49, 93
261 Zeno, 107
Wheel of Nature, 258 Zeus (and see Jupiter), 25
•Wheels’, 258 Zodiac, 112, 265
Whitman, Walt, 18, 26 Zoroaster, 4, 50, 60. 107
White Race, 54 Zosimus, 64
 Index of Biblical Quotations
Genesis i. 1 . 1 Sam. xvi. 1 . .73
i. 2, 4, 5 . .49 xxi. xxii . .73
i. 20 . 2 Sam. xxi. 9 . ... 49 note
ii. 7 . 1 Kings iii. ..73
ii. 9 . 2 Kings xvii. 6-8 .74
ii. 10-14 . xviii. 21 . .258
ii. 25 . .50 xxii. 19-20 . .77
iii. 1 . 1 Ohron. ii. 9-27 .56
iii. 14, 17 . _77, 82
2 Ohron. xxxiv. 21-28
.3, 25 xxxv. 21 . .77
vi. 14 . Job iii. 4 . . . . 52 note
vii. 22 . xii. 4 . .93
x. 9-10 . .61 xix. 25 . .67
xi. 26-31 . xxxii. 2 . .55
xii. 1 . .63 xxxvi. 3 .. .260
xii. 11-20 . xlii. 3 . .20
xiii. 3 . Psa. viii. 5 . .264
xiv. xviii. 5 . .258
xv 7 .63 xx. 6 . .67
xviii. 26-33 xxi. 12 61
xxii. 4 . xliii. 3 .75
xii. 21 . lxix. 20 .258
xii. 45 . 62-63 and note Ixxxii. 6 264
Exod. ii. 1 . ciii. 12 .260
iii. .66 cxxxix. 2 .260
iv. 19 . Ezra iv. 6 .49 note
vi. 20 ..56 Eccl. iii. 14 67
xviii. 11 . vii. 15 .93
xxviii. 30 . _72, 82, 104 x. 13 .49 note
xxxiv. 29-30 . . .126 xii. 5-7 .195, 257 seq.
xl. 21-24 . Tsai. x. 18 .249 note
Numb. iii. 27 . . . .56 xi.104
xi. 16-25 . xxii. 11 .260
xii. 6, 8 . .67 xxiii.76
Deut. xviii. 9 seq. .69-70 xxxiv. 7 .258
xxi. 23 . xxxvii. 26 .261
xxx. 11-12 ... .260
xlv. 21 92
xxxiii. 1-2 .... .68
xlviii. 18 .52 note
•Joshua xiii. 27 . . .56
xlix. 10 .258
•Judges, ii. 10 ... .71
liii. 2, 12 .115 and note
Ruth. i. 22 .
lxvi. 12 .52 note
iv. 19 . .56
1 Sam. viii. 10-22 .71 Jerem. xxx. 10 261
xii. 10 . xxxi. 12 .52 note

287
288 INDEX OF BIBLICAL QUOTATIONS

Ezek. x. 6 .... John xix. 23 .

xii. 26-27 . . . xix. 38 .
xxvi. xx. 2. 122
Dan. iii. 30 ... xx. 13 . .122
vii. JO . xx. 17 .
viii. 1 . xx. 19 .
viii. 3-7 . xx. 22 .
ix. 2 . xx. 26 .
ix. 21 . xxi. 1-14 . .123-4
Iios. i. 2 . Act iii. 14 .
xi. 4 . .258 v. 30 .
Habakkuk, iii. -I1 ..95 vii. 22 . .64
Zech. iv. C-7 . . vii. 38 .
ix. 9 . vii. 52 .
Wisdom, i. 13 viii. 33 .
ii. 1, 23 _ .266 ix. 27 . .127
xv. 3 . x. 39 .
Matt. ii. 8 . . . . xi. 26 .
ii. 20 . .66 xii. 17 .
v. 48 . .11 xvii. 27-28 .
x. 11 . . 124 xix. 19 .
x. 24-26 . . . . xxii. 14 . .92
xi. 14 . Rom. xvi. 25 . .Ill
note, 255
xii. 32 . 1 Cor. xv. 58.
rj 2 Cor. iii. 7, 13 ... .127
xvii. 11-12 . .
iii. 13-17 .
xxi. 5 . . 93
v. 1 .
xxvii. 19, 24 .
ix. 10 .
Mark v. 16 . . . .
Gal. iii. 5-6 .
ix. 9 . .126, 127 iii. 13 . .94
ix. 13 . .7
Eph. ii. 2 .
ix. 14-16 _ ii. 7 . .HI
xvi. 12 . iii. 11 . .112
Luke i. 1 . iv. 15-16 .
i. 11-17 . Phil. i. 19 . -125, 126
viii. 39 . ii. 6-7 .
ix. 10 . Col. i. 26 .
xvi. 26 . ii. 18-19 .
xxiii. 34 . . . . iii. 5 .
xxiii. 39 . . . . 1 Tim. i. 17 .
xxiv. 43 .124 2 Tim. i. 7.
John v. 13 .115 i. 12 .
x. 15 . Hebr. ii. 7 .
x. 34 . ii'. 10 .
xii. 15 . ii. 14 .
xiv. 1 . v. 9 .
xiv. 21 . v. 12 . .34
xiv. 23 . . . .116, 117, 118 v. 14 . .11
xiv. 27 . vi. 1 .
xiv. 28 . . . . 118, 119 note vi. 6 . .68
xvi. 7 . vi. 17-18 . .114
xvi. 12-13 . . . .120, 129 vii. 3 . .58
xvii. .121 vii. 16, 24 . .114
xviii. 7 . 122 viii. 5 . .124
 INDEX OF BIBLICAL QUOTATIONS 289

Hebr. xi. 32 .127 1 Pet. i. 4 .113

xii. 25-26 .124 iii. 18.92
iv. 11 .125
James i. 5-8 .9
v. 4 .H3
i. 13-14 .5 2 Pet. i. 1-11 .125
i. 15 .84 ii. 14 .113
i. 17 .11 1 John 1. 1-3 .202
iv. 12 .202
ii. 19-20 9
iv. 17-18 .11
iii. 6 .14, 257, 258 Apoc. xv. 3 .113
v. 6 .92 xx i. 10-11 .127-8