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IS JESUS OF NAZARETH — 
 THE SON OF GOD? 
 

 
IS JESUS OF NAZARETH 
 THE SON OF GOD? 
 
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 DEC 9 - 1926 
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 Logica, ek 
 
 
 
 BY 
 
 H . SCHEUING 
 
 Author of “Psychology of Mediumship” 
 
 
 
 (The Christopher Publishing Heuse 
 Boston, U. S. A. 
 

 
 Saleen: iy i Copyright 1926 — Neue 
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DEDICATION 
 
 Discoursing the question “Is Jesus of Nazareth 
 the Son of God?” and publishing the result of my 
 Psychic Researches concerning the answer to the 
 question, I fully realize the responsibility which falls 
 upon me, and being aware that the orthodox reader 
 may be inclined to condemn me, I must point out 
 that as long as we do not care to make ourselves ac- 
 quainted with the affairs and the men of the times 
 during which our present day Religious Concepts 
 came into existence, we have no right whatever to 
 condemn those who—seeking knowledge—studied 
 the matter. 
 
 There are certain facts, which while not inspir- 
 ing us with faith in the so called “Holy Men of the 
 Early Church,” show us how an EMINENT TRUTH 
 can be destroyed as yell as misused; how we, being 
 brought up in Creeds, not only miss the Great Fund- 
 amental Truth, but also entirely loose our Spiritual 
 Perspective by becoming Materialists, because we 
 failed to realize the Underlying Spiritual Principle 
 connected with all Religious Concepts. 
 
 This Spiritual Principle, of course, is ‘‘Christ’’, 
 but since we can not comprehend this Issue without 
 making ourselves acquainted with the Fundamentals 
 of the so called Mysteries contained in the Ancient 
 Religious Concepts, we must do some Research Work 
 ourselves, and this we can do only by studying the 
 present day phenomena. The result of this study 
 will bring before us the same Fundamental Facts 
 the Apostles taught, consequently we learn gradually 
 to understand the Spiritual Issue and thus, whatever 
 the Leaders of the Early Church did does not worry 
 us at all, for now we even understand them. Having 
 by our own Research Work laid the foundation to a 
 New Reformation we can thus help to better the 
 Moral and Physical Condition of Man. 
 
 Knowing that the Truth of the Spiritual Facts 
 received in Psychic Research makes us free, I dedi- 
 cate this book to the Truthseeker. 
 
 AUTHOR. 
 
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FOREWORD 
 
 In the year 1910 I was going over some of my 
 old manuscripts which I had for many years in a very 
 fragmentary form, and which dating back to about 
 1890 contained my ideas in regard to the Old and 
 New Testamental Supernaturalism, with which my 
 reasoning very severely collided. I had for many 
 years intended to finish and to publish these manu- 
 scripts, but for various reasons I never came to it. 
 However in the year 1910, while discoursing such 
 miatters with friends, who were thinking as I did, I 
 again gave the matter new thought and so I begun 
 in all earnest to finish what I had begun. Finding 
 that I had lost many references, I went to the library 
 and worked through a number of books by various 
 authors, some of whom were familiar to me from 
 previous studies. Thus I was ‘able to fill in the lost 
 kates which are given in the historic part of this 
 
 At the time when I was just about ready to have 
 my manuscript iin shape for publication something 
 happened again, and the matter had to be postponed. 
 Six years passed and circumstances altered cases. 
 This time a more thorough investigation of the 
 Phenomena forced me to absolutely change my ideas, 
 and instead of becoming a foe to the Old and New 
 Testamental Phenomena, I became a convert to them, 
 that is: “I was involuntarily forced to become a stu- 
 dent of Psychic Research in my own behalf, and thus 
 a defender of the very thing I had tried to help to 
 destroy.” 
 
 My book on “The Psychology of Mediumship” 
 (Two Worlds in One) was the result of this study 
 (published in 1923), andthe present book is the 
 natural sequence thereof. 
 
 THE AUTHOR. 
 
“Jesus answered them, 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?” (John, ch. X. v. 34-36.) 
 
TABLE OF CONTENTS 
 
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Is Jesus of Nazareth the Son 
 of God? 
 
 From a dogmatic viewpoint this question is em- 
 phatically answered with yes, in fact to ask the ques- 
 tion appears to an orthodox clergy, if not to deny, 
 at least to doubt the principle doctrine of the Christ- 
 ian church, hence to ask the question. may imply here- 
 sy. However, from a human standpoint such a ques- 
 tion implies the questioner reasons, that he asks for 
 some kind of a tangible assurance after which he is 
 willing to accept the respective doctrine. 
 
 The question “Is Jesus of Nazareth the Son of 
 God?” is not the kind which can be answered with a 
 shrug of the shoulder, for it is a question of the ut- 
 most importance, hence demands study, and includes 
 a number of other questions. 
 
 Eusebius, the father of the Church History says 
 in Ecc. Hist. Lib. V, ch. 22: “They (the first Christ- 
 ians) affirm that all their ancestors, yea, and the 
 apostles themselves, were of the same opinion and 
 taught the same with them, and that this is their 
 doctrine, so they called it: Jesus a man like other 
 men, we all can equal or in some respect excel him. 
 (1). That this doctrine was preached and embrac- 
 ed unto the time of Victor XIII, Bishop after Peter 
 and corrupted by his successor Zephyrimus.” 
 
 Eusebius states further in his Ecc. Hist. Lib. 
 III, ch. 24: ‘They believed Jesus to be a simple, a 
 common man, born as other men, of Mary and Jos- 
 eph.” (2), and in Gibbon’s Rome Vol. I p. 515 we 
 read: “Itis a well known fact that the Ebonites 
 
 (1) John XIV, v 12. (2) 1. Gal. IV, v. 4, 
 
12 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 (Poor Men) were the immediate successors of the 
 Congregation of Jerusalem, that Joseph and Mary 
 and their sons were members of this sect of poor 
 people. The Ebonites or Nazarenes were rejected 
 by the Jews as “Apostates” and by the Egyptian and 
 Roman Christians as ““Heretics’”. As such they were 
 tyrannically prosecuted until they completely disap- 
 peared. The last traces of them are discovered in 
 the IV. century, but then they either melted into the 
 Roman Christian Church or into the Jewish Syna- 
 gogue. With their disappearance the original gos- 
 pel of Matthew perished.” 
 
 _ Eusebius said: “It is lawful to lie and to cheat 
 for the cause of Christ” and in ch. XXXI book XII 
 —PRAE PARATIO EVANGELICA—<can be found: 
 “How far it may be proper to use falsehood as a 
 medium for the benefit of those who require to be 
 deceived.” Closing his work he says: “I have re- 
 peated whatever may rebound to the glory, and sup- 
 pressed all that could tend to the disgrace of our re- 
 ligion.”’ 
 
 “Jesus of Nazareth was not called the Son of 
 God before the middle of the second century, and it 
 was Justine Martyr, a Christian convert from the 
 Platonic School, who promulgated the idea. This 
 knowledge he does not ascribe to the Scriptures but 
 to the special favor of God.” (Israel Worsley’s In- 
 quiry p. 54.—Higgins Ana. Vol. I. p. 16.) | 
 
 Cardinal Woolsey said:“....If they did not 
 destroy the press, the press would destroy them”— 
 but Pope Leo X stated: “It is well known how profit- 
 able this fable of Christ has been to us”, and Arch- 
 deacon Paley declared he could ill afford to have a 
 conscience.” 
 
 “It was held as a maxim that it was not only 
 lawful but praisworthy to deceive and even to use 
 the expedient of a lie in order to advance the cause 
 of truth and piety.” (Mosheim Vol. I. p. 198.) 
 
 Isaac de Cassanbon, an other great ecclesiastical 
 scholar, said: “It mightily affects me to see how 
 many there were in the earliest time of the Church 
 
IS JESUS OF NAZARETH THE SON OF GOD? 13 
 
 who considered it as a capital exploit to lend to 
 heavenly truth the help of their own inventions in 
 order that the new doctrine might more readily be 
 allowed by the Wise among the Gentiles.’’—‘“‘These 
 officious lies they were wont to say, were devised for 
 a good end.” (Gile’s Hebrew and Christian Rec. 
 Vol, II. p..19.) 
 
 There seems to be no historic record in regard 
 to the Life of Jesus of Nazareth, and the one con- 
 tained in the writings of Josephus seems to have been 
 proven afraud. It is said also that Tacitus refered 
 to the wholesale slaughtering of the Christians under 
 Nero A. D. 64, but this seems to be a fraud also, for 
 the manuscripts of Tacitus were not known to the 
 world before the fifteenth century, and we know that 
 the Fathers of the Church falsified everything that 
 came into their hands to make their own ideas plaus- 
 ible. (see Daille on “The Right Use of the Fathers’’) 
 
 Neither of the two Plinys seems to have known: 
 a thing about him. Origen states (ch. XX XV book I) 
 “Josephus who had mentioned John the Baptist, did 
 not acknowldege Christ.”’ (Lardner Vol. VI. ch. III) 
 
 There seemed to have been many Messiahs who 
 aspired the Jewish Crown, and Josephus writes 
 about these affairs as follows: 
 
 “A religious enthusiast called the Samaritans 
 together upon Mount Gerizim and assured them that 
 he would work a miracle. So they came thither arm- 
 ed and thought the discourse of the man probable. 
 As they abode in a certain village, which was called 
 Tirakaba, they got the rest together of them and de- 
 sired to go up to the mountain in a great multitude 
 together, but Pilate prevented their going up by seiz- 
 ing upon the roads by a great band of horsemen and 
 footmen, who fell upon those who were gotten to- 
 gether in the village, and others of them they put to 
 flight, while some of them they slew and took a great 
 many of them alive, the principal of whom and also 
 the most potent of those fled away, Pilate ordered 
 
14 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 she (Josephus-Antiquities, book XVIII ch. 
 “Judas, the Galilean, (1) at the time when Cy- 
 renius came to tax the Jewish people, declared that 
 this taxation was no better than an introduction to 
 slavery, and exhorted the nation to assert its liberty, 
 and prevailed upon his countrymen to revolt.” (Jose- 
 phus—Wars of the Jews b. II ch. VIII, 1.) 
 
 To inspire a revolt, of course, was at that time 
 high treason, and the Ancient Romans had a law 
 which put the penalty of Crucifixion on such a thing, 
 but they crucified only slaves and rebels. (Marty- 
 dom. of Jesus, p. 96.); 
 
 “Apollonius of Tyana, in Cappadocia, born in 
 the latter part of the reign of Augustus (4 years B. 
 C.) was celebrated for his wonderful miracles. 
 Preaching in Ephesus, its people did not believe in 
 his prophesies, so he left and went to Smyrna where 
 the people believed, but'as an epidemic raged in 
 Ephesus, as prophesied by him, the people of Ephe- 
 sus sent for him. Arriving in Ephesus he said to 
 the people: “Be not dejected I will this day put a stop 
 to the disease’, and the pestilence was stopped as 
 he said. (Philostratus p. 146). In the city of 
 Athens he drove a demon out of a young man (2), 
 the demon swearing that he would never enter into 
 an other. (Ibid p. 158.) The young man after this 
 became a follower of Pythagoras. In Rome Apol- 
 lonius restored a dead maiden to life by taking her 
 hand and speaking to her. She was the daughter of 
 a familie of rank (3). In Tarsus he healed a young 
 man bitten thirty days before by a mad dog. (Phil. 
 p. 285-286.) 
 
 “Domitan, emporer of Rome, had Apollinius ar- 
 rested on the charge that he allows himself to be 
 
 (1) Acts ch. V, v. 37. 
 (2) Matt. XII, v. 22. 
 (3) Luke VIII, v. 41-42. Matt. IX, v. 18. Mark V, v. 22-24. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 15 
 
 worshipped and for speaking against the reigning 
 powers and pretending that his words were inspired 
 by the Gods. He was cast into prison, loaded with 
 irons, and as Damus, one of his disciples, visited 
 him, asking him when he thought to be set free, 
 Apollonius answered: “This depends upon myself” — 
 and drawing his feet out of the shackles he said: 
 “Keep up your spirit, you see the freedom I enjoy.”’ 
 (1) While on trial he said to the emperor: ‘You 
 cannot kill me because Iam not a mortal’’—and say- 
 ing this he vanished. This happened at noon in 
 Rome, and on the evening of the same day he ap- 
 peared to some of his friends at Puteoli, more than 
 150 miles from Rome, who of course could not be- 
 lieve that it was he in the body, but he told them, 
 stretching out his hands: “Take it, and if I escape 
 ibe you, regard me as an apparition (2) (Phil. p. 
 
 The early .Christian Fathers do not deny the 
 miracles of Apollonius but state he worked them in 
 the name of Satan (8), who had them committed 
 for the purpose of leading the Believers in Christ 
 astray. 
 
 “Devils were cast out daily. The Rabbis con- 
 firmed their sayings with a miracle. (Geikie: Life 
 of Christ, Vol. II, p. 160.) 
 
 Josephus stated (Jewish Antiquities bk. VIII. 
 ch. II.) that king Solomon was an expert in casting 
 out devils, and that he saw himself how his country- 
 man Eliezer did cast out devils in the presence of a 
 vast multitude. 
 
 Tacitus tells us that Vespasian, born ten years 
 after Christ, performed wonderful miracles for the 
 good of mankind, that he cured a blind man in Alex- 
 
 (1) Acts XII, v. 7. XVI, v. 26. 
 (2) Luke XXIV, v. 39. 
 (3). Matt. XII, v. 24. 
 
16 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 andria by spittle (1), and a lame man by the mere 
 touch of his foot. The same Historian tells us how 
 Vespasian cured a man’s paralytic hand (2). (Tac- 
 itus, Hist. Lib. IV. ch. IXXXI) Tacitus wrote his 
 history A. D. 98. 
 
 “Among the numerous gospels in circulation a- 
 mong the Christians of the first three centuries there 
 was one entitled “The Gospel of the Egyptians.” 
 Epiphanius (A. D. 385) says: ‘‘Many things are pro- 
 posed in this gospel in a hidden, mysterious manner, 
 as by our Savior, as though he had said to his disci- 
 ples that the Father was the same person, the Son 
 the same person, and the Holy Ghost the same per- — 
 son.” 
 
 “It is admitted by the most learned of the Chris- 
 tian Theologians that the Gospel of the Egyptians 
 was in existence before either of the canonical gos- 
 pels and that it contained the doctrine of the Trinity 
 (established in the Christian Church not until A. D. 
 327). This doctrine was taught by the Essenes in 
 Alexandria, in Egypt, which was called the land of 
 the Trinities.”’ 
 
 (1) Mark VIII. v. 23. John IX. v. 6. 
 (2) Mark III. v. 1-6. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 17 
 
 THE ESSENES. 
 
 “The Essenes were called Physicians of the Soul, 
 or ‘“Therapeutae”, being resident both in Judea and 
 Egypt. They probably spoke or had their sacred 
 books in Chaldee. They were Pythagoreans, as is 
 proved by all their forms, ceremonies and doctrines, 
 and called themselves “Sons of Jesse” (1). If the 
 Pythagoreans or Cenobitae—as they were called by 
 Jamblicus—were Buddhists, the Essenes were Bud- 
 dhists. They lived in Egypt, on the lake of Pare- 
 bole or Maria, in monasteries. These are the very 
 places in which we found formerly the Gymnoso- 
 _ phists, or Samaneans, or Buddhist Priests to have 
 lived, which Gymnosophists are placed also by Ptole- 
 my in most Eastern India. Their parishes, churches, 
 bishops, priests, deacons, and festivals are all identi- 
 cally the same as the Christians. They thad apostolic 
 founders, the manners which distinguished the im- 
 mediate apostles of Christ, scriptures divinely in- 
 spired, the same allegorical mode of interpreting 
 them, which has since obtained among Christians, 
 and all the same order of performing public worship. 
 They had missionary stations or colonies of their 
 community established in Rome, Corinth, Galatia, 
 Ephesus, Phillippi, Colosse and Thessalonica, pre- 
 cisely such and in the same circumstances as those 
 to whom St. Paul addressed his letters in these 
 places. All the fine moral doctrines which are at- 
 tributed to him, are found among the doctrines of 
 these Ascetics.”’ (Higgins) 
 
 Theophilius Gale states:..‘‘The origination or 
 rise of the Essenes among the Jews I conceive by the 
 best conjectures I can make from Antiquity, to be in 
 
 (1) I Sam. XVI, v. 1. Matt. I, v. 6. 
 
18 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 or immediately after the Babylonian Captivity, 
 though some make it later.” 
 
 _ The Principle of the Essenes were: ‘To seek 
 first the Kingdom of God and his Righteousness (1). 
 Not to lay up treasure upon earth (2). They de- 
 manded of those who wanted to join them to sell all 
 possessions and divide it among the poor breth- 
 ren(3). They had all things in common and ap- 
 pointed one of them steward to manage the common 
 bag (4). Essenism put all its members on the same 
 level, and commanded to call no man master upon, 
 earth, (5) and laid great stress upon being meek 
 and lowly in spirit (6). The Essenes commended 
 the poor in spirit (7), those who hunger and thirst 
 after righteousness, the merciful, the pure in heart 
 and the peacemaker (8). They combined the heal- 
 ing of the body with that of the soul (9). They de- 
 clared that the power to cast out evil spirits, to per- 
 form miraculous cures (10) etc, should be possessed 
 by their disciples as a sign of their belief. They did 
 a ata their answer was “yea, yea and nay nay”’ 
 
 ee cs a 
 
 Mes Bae 
 
 (1.5. 6. 7. 8.) Matt. V. v. 3-10. 
 
 (2) Matt. VI. v. 19. 
 
 (3) Matt. XIX. v. 21. Acts V. v. 1-11. 
 (4) John XII. v. 6. XIII. v. 29. 
 
 (5) Matt. XIX. v. 17. 
 
 (9) Luke IV. v. 18. 
 
 (10) Matt. X. v. 1. 
 
 (11) Matt. V. v. 34. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 19 
 
 When they started on a mission of mercy they 
 provided neither gold nor silver neither two coats, 
 neither shoes, but relied on hospitality for sup- 
 port (1). They opposed war (2), but when they 
 went on a perilous journey they took weapons with 
 them. ‘They abstained from connubial intercourse 
 (3). They did not offer animal sacrifice, their aim 
 was to live a life of purity and holiness to be the 
 temples of the Holy Spirit and to be able to .pro- 
 phesy (4).” 
 
 Dr. Ginsburg says: “It will be hardly doubted 
 that our Savior himself belonged to this holy brother- 
 hood. This will especially be apparent when we re- 
 member the whole Jewish Community at the Advent 
 of Christ was divided into three parties: ‘“The Phar- 
 isees,‘the Sadducees and the Essenes,” and that every 
 Jew had to belong to one of these sects. Jesus who 
 in all things conformed to the Jewish law, and who 
 was holy, harmless, undefiled and separate from sin- 
 ners, would therefore naturally associate himself 
 with that Order of Judiasm which was most con- 
 genial to his holy nature. Moreover the fact that 
 Christ, with the exception of once, was not heard in 
 public until his thirtieth year, implying that he lived. 
 in seclusion with his fraternity and that though he 
 frequently rebuked the Scribes, Pharisees and Sad- 
 ducees, never denounced the Essenes, strongly con- 
 firms this conclusion.”’ (Ginsburg: Essenes p. 24) 
 
 The early followers of Christ did not call them- 
 selves ‘Christians’, they called themselves ‘‘Breth- 
 ern, Disciples, Believers and Saints.” Where ever 
 the name “Christian” appears in the New Testament 
 (it occurs only three times) it came from people out- 
 
 (1) Mark VI. v. 8-11. 
 
 (2) James IV. v. 1-3. Matt. XXVI. v. 62, 
 (3) Matt. V.v. 28. XIX. v. 12. 
 
 (4) 1 Cor. XIV. v. 1. 
 
20 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 side the Church, and as we know that Socrates and: 
 other Philosophers were called “Christians”, and 
 that also the worshippers of Serapis in Egypt called 
 themselves “Christians”, and the priests of Serapis 
 called themselves “Bishops of Christ’, we see that 
 the idea of the ‘“‘Annointed”’ was also borrowed from 
 the Heathen.” (Just. Martyr: Apol. I. C. IV C.LVI.) 
 
 “Chrest” means “‘good and kind”; “Chrestians” 
 means the best of men, and is also used i in the sense 
 of the “‘Anointed,” the ‘Messiah. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 21 
 
 CHRISHNA 
 
 “Chrishna”’, the Hindu Savior, was born of a 
 chaste virgin, called ‘‘Devaki’, who was selected by 
 the Lord for His purpose an account of her puri- 
 ty (1). A chorus of Devatas celebrated with song 
 the praise of Devaki, exclaiming: “In the delivery 
 of this favored woman all nature shall have cause 
 to exult (2). (Hist. Hindustan, Vol. XI. p. 39.) 
 The birth of Chrishna was announced by his star 
 in the heavens (8) (same Vol. p. 317. 336). On the 
 morning of his birth the quarters of the horizon 
 were irradiated with joy, as if moonlight was dif- 
 fused over the whole earth; the spirits and the 
 nymphs of heaven danced and sang and the clouds 
 emitted low and pleasing sounds (4). (Vishnu 
 Purana p. 502). Chrishna, though royally descend- 
 ed (5), was actually born in astate most abject and 
 humiliating, having been brought into the world in 
 a cave(6). The moment he was born the whole 
 cave was splendidly illuminated and the faces of his 
 father and mother emitted rays of glory. Soon aft- 
 er his mother was delivered, and while she was 
 weeping over him, lamenting his unhappy birth, the 
 infant assumed the power of speech and soothed and 
 comforted his mother. (Hist. Hind. Vol. XI p. 311.) 
 
 The divine child was recognized and adored by 
 cowherders who postrated themselves before the 
 heaven born child. Chrishna was received with di- 
 
 (1) Luke I. v. 26-27. 
 (2) Luke I. v. 28. 
 
 (3) Matt. IT. v. 2. . 
 
 (4) Luke II. v. 8-14. 
 (5) Matt. I: v. 6-16. 
 (6) Luke II. v. 16. 
 
22 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 vine honors and presented with gifts of sandalwood 
 and perfumes (1). (Orient Rel. p. 500.—Imman’s 
 Ancient Faiths, Vol. XI. p. 3538.) 
 
 Soon after his birth the holy Indian Prophet 
 “Nared” (2), hearing of the infant’s fame, paid him 
 a visit at Gokul and examined the stars and declared 
 him to be of celestial descent. (Hist. Hind. Vol. XI. 
 p. 317.) Chrishna was born when Nanda, his fost- 
 erfather, was away from home, having gone to the 
 city to pay his taxes or yearly tribute to the king (3) 
 (Vishnu Purana Bk. V. ch. 111). Chrishna’s fath. 
 er was warned by “heavenly voices” to flee with the 
 child to Gacool, across the river Jumna, as the reign- 
 ing monarch sought his life (4). The ruler of the 
 country having been informed of the birth of the 
 divine child, sought to destroy it (5). 
 
 Mathura, the city in which Chrishna was born, 
 is the place where he performed his most extraordin- 
 ary miracles. (Hist. Hind. Vol. XI. p. 317. 
 Asiatic Researches Vol. I p. 259.) 
 
 Chrishna was preceded by Rama, who was born 
 a short time before him (6), and whose life was 
 sought by Kausa, the ruling monarch (7), at the 
 time he attempted to destroy Chrishna. (Hist. Hind. 
 Vol. XI. p. 318.) 
 
 Chrishna was raised among shepherds, but lat- 
 er was taught the sciences by a preceptor and as- 
 tonished (8) and perplexed his eminent tutor with a 
 variety of the most intricate questions and perform- 
 ed miracles such as: Curing a man who had been bit- 
 
 CL) Mati wionie 
 
 (2) Luke II. v. 24-32. 
 (3) Luke II. v. 4-6. 
 (4) Matt. II. v. 13, 14. 
 (5) Matt. II. v. 16. 
 (6) Luke I. v. 17. 
 (7) Luke IX. 9. 
 
 (8) Luke II. 46-50. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 23 
 
 ten by a serpent. One of his first miracles was the 
 curing of a leper (1), (same vol. p. 319 and ch. 
 XXVII.) <A poor crippled woman came (2) with a 
 vessel of spices, sweet scented oils, etc, and made 
 a certain sign on his forehead, casting the rest upon 
 his head. (same Vol. p. 319, 320.) 
 
 Chrishna was crucified and is represented with 
 arms extended, hanging on a cross (3). A _ black 
 circle surrounded the moon, the sun darkened at 
 noon (4) and calamities and bad omens of every 
 kind came at the time of his death. The sky rained 
 fire and ashes, flames burnt dusky and livid, demons 
 committed depredations on earth; at sunrise and 
 sunset thousands of figures were seen skirmishing 
 in the air, spirits were seen on all sides (5). (Prog- 
 Rel. Ideas Vol. I p. 71). 
 
 Chrishna was pierced by an arrow and said to 
 the hunter who shot him: ‘Go, Hunter, through my 
 favor, to heaven, the abode of the Gods (6). (Vis- 
 hnu Purana p. 612) Chrishna descended to hell, and 
 after being put to death rose again (7). He as- 
 cended bodily into heaven and many persons wit- 
 nessed the ascent (8). He is to come again on 
 earth (9) and will appear on a white horse. At 
 his approach. the sun will be darkened, the earth will 
 tremble and the stars fall from the firmament (10). 
 He is to be judge of the dead on the last day (11). 
 
 
 
 (1) Luke V. 12-16. 
 
 (2) Luke VII. 37-38. 
 
 (3) John XIX. 16. 
 
 (4) Luke XXIII. 44-45. 
 
 (5) Matt. XXVII. 52-53. 
 
 (6) Luke XXIII. 43. 
 
 (7) John XX. 14. Peter III. 19. 
 (8) Luke XXIV. 50-51. Revelations XIX. 11-16. 
 (9) Matt. XXIV. 3-27. 
 
 (10) Matt. XXIV. 29. 
 
 (11) Matt. X. 15. XXV. 31-46. 
 
24 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 (Oriental Rel. p. 594.) Chrishna is the Alpha and 
 Omega, the Beginning, the Middle and the End of 
 all things (1). (Geeta. Lec. X. p. 85). Chrishna, 
 while on earth, was always in strife with the Evil 
 Spirit. He is described as a Superhuman Organ 
 of Light, to whom the Superhuman Organ of Dark- 
 ness (2) was opposed. He is presented “bruising 
 the head of the serpent, and standing upon him (3). 
 Chrishna strewed his way with miracles, raising 
 the dead, healing the sick, restoring the maimed, the 
 deaf and the blind, supporting the weak against 
 the strong, and the oppressed against the powerful. 
 The people crowded his way and adored him as God. 
 
 Chrishna had a beloved desciple by name Ar- 
 juna (4) (Bhagavat Geeta). He was transfigured 
 (5) before his disciples. ‘All in an instant, with a 
 thousand suns, blazing with dazzling luster, so be- 
 held he the glory of the universe collected in the one 
 person of the God of Gods. (Williams: Hinduism 
 p. 215). He preached very nobly and sublimely, he 
 was pure and chaste and even washed the feet of the 
 Brahmins (6). (Indian Ant. 111. p. 46 Asiatic Re- 
 searches Vol. I. p. 273). He was the Supreme Bra- 
 hma, though it may be a mystery how the Supreme 
 should assume the form of man. (Vishnu Purana 
 p. 492). Heis the second person in the Hindu Trin- 
 ity: Brahma, Vishnu and Siva; Chrishna is the 
 Vishnu in human form (7). 
 
 Chrishna said: ‘Let him if seeking God by deep 
 abstraction, abandon his possessions and hopes, be- 
 take himself to some secluded spot and fix his heart 
 
 { 
 
 { 
 reo SE 
 
 (1) Reveiio Ss VR a hS eX eI 18: 
 
 (2) John I. 4. JII. 19. VIII. 12, 
 
 (3) Gen. III. 15. Rom. XVI. 20. 
 
 (4) John XIII. 23. 
 
 (5) Mark IX. 2, 
 
 (6) John XIII. 5. 
 
 (7) John X. 30, 38. Matt. XXVIII. 19. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 25 
 
 and thoughts on God alone (1).—Whatever thou 
 doest perform, whatever thou eatest, whatever thou 
 givest to the poor, whatever thou offerest in sacri- 
 fice, whatever thou doest as an act of Holy Pre- 
 sence, do all this to me (2), O, Arjuna. I am the 
 greatest sage without Beginning. I am the Ruler 
 and All-Sustainer. Iam the cause of the whole uni- 
 verse, through me it is created and dissolved, on me 
 all things within it hang and suspend like pearls 
 Sisy a string (3). (Williams: Hinduism p. 211- 
 213). 
 
 Chrishna said: “I am the Light, the Sun and 
 the Moon, far, far beyond the darkness. I am the 
 Brilliance in the Flame, the Radiance in all that is 
 radiant and the Light of Lights (4) ,—I am the Sus- 
 tainer of the world, its Friend and Lord. I am its 
 Way and Refuge (5). I am the Goodness of the 
 Good, I am the Beginning, the Middle, End, Eternal 
 Time, the Birth, the Death of all (6). Then be not 
 sorrowful, from all thy sins I will deliver thee. 
 Think then thou on me, have faith in me, adore and 
 worship me; thus shalt thou come to me, O Arjuna, 
 thus shalt thou then rise to my supreme abode, 
 where neither sun nor moon had need to shine, for 
 know that all the luster they possess is mine (7). 
 (Williams Hinduism p. 213-214.) 
 
 Chrishna was called: ‘‘The Savior, Redeemer, 
 Preserver, Comforter, Mediator, The Resurrection 
 and the Life, the Lord of Lords, the Holy One, the 
 Good Shepherd, etc.” 
 
 Rev. J. P. Lundy says (Monumental Christiani- 
 
 
 
 (1) Matt. VI. 6. 
 
 (2); ICor: X. 31, 
 
 (3) John I. 3. Col. I. 14-16. 
 (4) John VIII. 12.. 
 
 (5) John XIV. 6. 
 
 LO} Rest Lis 18. 
 
 (7) Rev. XXI. 23. 
 
26 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 ty p. 151): “Both, the name of Chrishna and the 
 general outline of his history, were long anterior to 
 the birth of our Savior, as a very certain thing, and. 
 probably extended to the time of Homer, nearly 900 
 years before Christ, or more than a hundred years 
 before Isaiah lived and prophesied. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 27 
 
 BUDDHA 
 
 “Buddha” was born of a virgin named “Maya’’, 
 who conceived him without carnal intercourse. The 
 incarnation of Buddha was brought about by the 
 descent of the Divine Power, called Holy Ghost, up- 
 on the virgin Maya (1). The birth of Buddha was 
 announced in the heavens by an asterim which was 
 seen rising on the horizon. It is called the “‘Messi- 
 anic Star’(2). He was born on Christmas day. 
 The Devas (angels) in heaven and earth sang prais- 
 es to the “Blessed One” and said: “‘Today Bodhisat- 
 wa is born on earth, to give joy and peace to man 
 and angels, to shed light in the dark places and to 
 give sight to the blind (3). Buddha was visited 
 by wise men who recognized in this marvelous infant 
 all the characters of divinity and he had scarcely 
 seen the day before he was hailed the God of the 
 Gods. The infant Buddha was presented with cost- 
 ly jewels and precious substances (4). (Bunsen’s 
 Angel Messiah p. 10, 25, 44.) 
 
 When Buddha was an infant, just born, he 
 spoke to his mother and said: “I am the greatest 
 among men.” (Hardy’s Manual of Buddhism p. 
 145. 146). His life was threatened by King Bim- 
 bazara (5). (Hist. of Buddha p. 103, 104, Beal). 
 He surprised his masters (6). When twelve years 
 old he was presented in the temple. His ancestry 
 is traced from his father Soahodana through vari- 
 
 : paid 
 
 
 
 | 
 (1) Luke I. 35. 
 (2) Luke II. 9. Matt. II. 29. 
 (3) Luke II. 13-14. 
 (4) Matt. II. 11. 
 (5) Matt. II. 13. 
 (6) Luke II. 46, 47. 
 
28 IS JESUS OF NAZARETH THE SON OF GOD? | 
 
 ous individuals and races, all of royal dignity (1), 
 to Maha Sammata, the first monarch of the world. 
 When Buddha started to adopt a religious life, Mara, 
 the devil, tempted him, saying: “Do not adopt a re- 
 ligious life and in seven days thou shalt become em- 
 peror of the world.” Buddha would not heed the 
 words of the Evil One and said to him: “Get thee 
 away from me.” After Mara left him, the skies 
 rained flowers and delicate odors pervaded the air. 
 He fasted for a long period (2). He was baptized 
 and the Holy Ghost was present (3). (Bunsen’s 
 Angel Messiah p. 45). 
 
 Toward the end of his life he was transfigur- 
 ed (4) on a mountain in Ceylon. A flame of fire 
 descended upon him, encircling the crown of his 
 head with light (5). The glory of his person shone 
 forth with double power that his body was glorious 
 as a bright golden! image, and his body was divided 
 into three parts, from each of which issued a ray of 
 light. Buddha performed great miracles. By 
 prayers in the name of Buddha his followers expect 
 the rewards of paradise. When he died and was 
 buried the coverings of his body unrolled them- 
 selves and the lid of his coffin was opened by super- 
 natural powers (6). (Bunsen’s Angel Messiah p. 
 49). Heascended bodily into heaven when his mis- 
 sion on earth was fulfilled (7) and is to come again 
 to restore the world to order and happiness. He is 
 the judge of the dead, the Alpha and Omega, the 
 Supreme Being, the Eternal One and said: “Let all 
 
 sins that were committed in this world fall on me © 
 
 
 
 (1) Matt. I. 1-16. 
 
 (2) Luke IV. 1-12. 
 
 (3) Luke III. 21, 22. 
 
 (4) Matt. XVII. 2. 
 
 (5) Psychology of Mediumship. p. 78. 
 
 (6) Matt. XXVIII. 2. Mark XVI. 4. 
 
 (7) Mark XVI. 19. Luke XXIV. 51. Acts I. 9. 
 
 lh it , ie a a 
 
IS JESUS OF NAZARETH THE SON OF GOD? 29 
 
 ‘that the world may be delivered. (Muller Hist. San- 
 script p. 80.) 
 
 Buddha came not to destroy, but to fulfill the 
 law (1). (Muller Science and Rel. p. 248). His aim 
 was to establish a kingdom of heaven, and he said: 
 “Though mount Sumara were to crack to pieces and 
 the great ocean be dried up, yet, Ananda, be assured 
 the words of Buddha are true’”’ (2). (Beal Hist. of 
 Buddha p.11). Hesaid: “There is no passion more 
 violent than voluptuousness. Happily there is but 
 one such passion. If there were two, not a man in 
 the whole universe could follow the truth. Beware 
 fixing your eyes upon women (8). If you find 
 yourself in their company, let be as though you were 
 not present. If you speak with them guard your 
 heart. (Progressive Rel. Ideas Vol. I. p. 228.) He 
 said a wise man should avoid married life as it were 
 a burning pit of live coal. One who is not able to 
 live ie ‘a state of celibacy should not commit adult- 
 ery (4). 
 
 
 
 (Ll) Matt. V;:.17. 
 
 (2) Matt. XXIV. 35. 
 
 (3) Matt. V. 27-29. 
 
 (4) Matt. XIX. 10-12. I. Cor. VII. 1-2. Gal. V. 16-17, 
 James IV. 1-3. 
 
30 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 THE VIRGIN MOTHER 
 
 The Ancient Egyptians worshipped Isis, the 
 mother of Horus and pictured her in their monu- 
 ments with the child Horus in her lap. Thus Isis 
 is called: “Our Lady, the Queen of Heaven, Star of 
 the Sea, Governess, Mother of God, Intercessor, Im- 
 maculate Virgin, ete. (Bonwick’s Egyptian Belief 
 p. 141). She is usually represented nursing Horus. 
 Sometimes Isis is appearing without Horus, but in 
 this case she is covered entirely with a veil, repre- 
 senting chasteness; or she is represented standing 
 on the crescent moon with twelve stars around her 
 head. (Draper’s Science and Religion. 47- 48). The 
 crescent moon is the symbol of Isis and Juno, which 
 is Yoni of the Hindus. (Cox Arian Myth. Vol. 11. 
 p. 119.) In the Egyptian and Hindu Mythology 
 the infant of the virgin is made to bruise the head 
 of the serpent. (Gen. III. 15). 
 
 The ancient Chaldeans believed in a heavenly 
 virgin, who was pictured with a child in her arms. 
 She was the one to whom erring sinners could ap- 
 peal with more chance of success than to a stern 
 father. 
 
 Mylitta, the mother of Tammuz, the Babylon- 
 ian and Assyrian Savior, was worshipped as a God- 
 dess Mother. Tammuz was worshipped as Media- 
 tor. (Monumental Christianity p. 211, and Ancient 
 Faiths Vol. 11.p. 350.) 
 
 The Etrusecans worshipped a virgin mother 
 and son, she was the goddess Nutria. Jeremiah 
 (625 B. C.) rebukes the Israelites for worshipping 
 a Queen of Heaven. (Jer. XLIV. 16-22.) The an- 
 cient Persians had their Virgin Child. Mithra was 
 
 the Savior, the mediating and redeeming God of the | 
 
 Persians. Many Virgin Mothers had the same 
 
 name, and Myrrha, Maia, Maria, are the same as 
 
 “eres (Imman’s Ancient Faiths Vol. II. p. 350, 
 0). 
 
IS JESUS OF NAZARETH THE SON OF GOD? 31 
 
 Usccd 8) dae be \ 
 
 THE CROSS 
 
 The Cross was one of the most common and 
 most sacred symbols of every people in antiquity, 
 and was the common property of the eastern na- 
 tions, from whom it was adopted by modern na- 
 tions. (The Pentateuch Explained Vol. VI: p. 1138.) 
 The cross was adored in India from time -imme- 
 morial, and was the symbol of the Hindu God Agni, 
 the Light of the World. (Monumental Christiani- 
 ty p. 14.) | 
 
 In the cave of Elephanta, over the head of the 
 figure represented as destroying the infants 
 (whence the story of Herod took its origin) may be 
 seen the Mitre, the Crosier and the Cross. (Baring- 
 Gould: Curious Myths p. 301. Higgin’s Anac. Vol. 
 I, p. 220.) The pagoda at Mathura—errected in 
 form of a cross—was sacred to the memory of the 
 Virgin Born and Crucified Savior Chrishna. (Ibid 
 Vol. II, p. 47.) 
 
 The Buddhists had their sacred Swatiska. The 
 cross is adored by the followers of the Lama of 
 Thibet. (Imman: Ancient Faiths Vol. I. p. 409— 
 Higgin’s Anac. Vol. I. p. 230.) 
 
 The Ancient Egyptians adored the Cross. Many 
 of their mummies hold a cross in their hands. (Anac. 
 Vol. I. p. 217). Horus, sitting on his mother’s knee 
 is represented holding a cross in his hand. On the 
 back of the seat a cross is shown. (Imman’s Sym- 
 bolism, Lundy’s Monumental Christianity.) 
 
 Anu, the Babylonian Deity had a cross for his 
 symbol, so had Baal. (Bonnik Egyptian Belief p. 
 218). The Ancient Etruscans adored the cross, 
 and had monuments which show an ancient tomb 
 with angels and the cross. The Ancient Greeks 
 and Romans adored the cross centuries before the 
 Augustan Era. 
 
 The Early Christians did not adopt the cross 
 
32 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 as one of their symbols and it was not until the 5th. 
 century that they did so. (Imman’s History of Our 
 Lord in Art, Vol. II, p. 318.) The cross of Con- 
 stantine was but the monogram of Osiris, which be- 
 came afterwards that of Christ *. These two 
 letters in the old Samaritan as formed on coins 
 stand for 400, the second for 200. 600. It is the 
 staff of Osiris. Another form of the monogram is 
 ** and ***, The monogram of the sun was **** 
 These are now called the monograms of Christ. 
 (Monumental Christianity pp. 15-29. 123-127.) The 
 monogram, of Mercury was a cross. That of the 
 Kigyptian Taut was formed of crosses. (Anac. Vol. 
 I. p. 220.) The monogram of Saturn was a cross 
 and a ram’s horn, also of Jupiter. (Celtic Druids p. 
 101.) The monogram of Venus was a cross and 
 circle. (Celtic Druids p. 127.) 
 
 The I. H. S. is derived from the monogram of 
 Bachus I. E. E. 8. The idea is connected with 
 “Phallic Vigor.” (Ancient Faiths Vol. I. p. 518, 
 519.) The cross in its different forms was adored 
 as an emblem or symbol of the sun, of external life, 
 of generative powers. (The Pentateuch Examined 
 Vol. VI. p. 118-115.) 
 
 The Triangle, the ren emblem of Trinity, 
 is found among the Egyptians in the Obelisk and 
 Pyramid, and was the type of Holy Trinity in the 
 ancient Egyptian Theology. (Bonwik: Egypt. Belief 
 p. 213). And just like the pagan emblem or sym- 
 bol of the Good Shepherd and the Lamb were adopt- 
 ed by the Christian Church, so was the emblem of 
 the Fish. The Hindu Savior Vishnu was represent- 
 ed as a “Dag” or fish. The fish was sacred to the 
 Babylonians, Assyrians and Pheonicians, and Py- 
 thagoras and his followers did not eat fish. The 
 Ascetics supposed that the eating of fish tends to 
 carnal desires. 
 
 The Dove was the symbol of the Holy Spirit 
 among all nations of Antiquity. Buddha is repre- 
 sented with a dove above his head, so are Juno, Ast- 
 arte, Cybele and Isis. | 
 
 * KEKE 
 
 X mh XH PPH 
 
Is JESUS OF NAZARETH THE SON OF GOD? 33 
 
 THE VIRGIN BORN 
 
 Thoth, the Egyptian God, tells the virgin, 
 Queen Mautmes, that she is to give birth to a di- 
 vine son, who is to be king. Thus Amon, the God 
 of Thebes incarnated himself so that the maiden 
 might behold him in his divine form. The God 
 said: ‘“Amon-Hotep is the name of the son who is 
 in thy womb. He shall grow up according to the 
 words that proceed of thy mouth. He shall exercise 
 sovereignity and righteousness in this land. My 
 soul is in him and he shall wear the twofold crown 
 of royalty, ruling the two worlds forever. (Sayce p. 
 249.) Amon-Hotep ruled 1500 B. C. 
 
 Buddha, born of a virgin, left the Paradise in 
 mercy and came down to earth because he was with 
 compassion for the sins and miseries of mankind. 
 His incarnation was brought about by the Holy 
 Ghost. 
 
 Chrishna, born of a virgin, is the person of 
 Vishnu himself, and is the darling God of the Ind- 
 ian women. 
 
 Codom, the Savior of the Siamese, was virgin 
 born. The maiden being inspired from heaven, 
 quitted the society of man and wandering into the 
 most unfrequented parts of the great forest, was— 
 while postrate in prayer—impregnated by sun- 
 beams. (Squire: “Serpent Symbol” p. 185). Fo- 
 Li, the founder of the Chinese Empire, was virgin 
 born. When his mother conceived him, a rainbow 
 (1) surrounded her. (Davis: Hist. of China Vol. I. 
 p. 161). The Chinese tradition concerning his 
 birth is: “Three nymphs came down from heaven 
 to wash themselves in a river, but scarcely had they 
 
 
 
 (1) Psychology of Mediumship p. 62. 
 
34 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 got there before the herb Lotus appeared on one of 
 their garments, with its coral fruit upon it. They 
 could not imagine whence it proceeded, and one was 
 tempted to taste it, whereby she became pregnant 
 and was delivered of a boy, who afterwards became 
 a great man, a founder of religion, a conqueror and 
 a legislator.” (Squire; “Serpent Symbol” p. 184). 
 
 Las-Kium or Lao Tsze (604 B. C.) was born of 
 a virgin, though he was black in complexion, but 
 “marvelous and beautiful as jasper.’ His disci- 
 ples were called Tien-se (heavenly doctors). He be- 
 lieved in One God, “Tao’’; his followers were called 
 Tao-tse, his religion “Reason”. -He came out of his 
 mother’s side and existed before the birth of the 
 elements in the Great Absolute. 
 
 Yu, a Chinese Sage, was born of a virgin. 
 (Progr. Rel. Ideas Vol. I. p. 104. 205). Hau-Ki a 
 Chinese hero, was born of a virgin. The Shi-King 
 says about his birth: “His mother being childless 
 offered that she may bear children, and stepping in- 
 to a footprint made by God, she became pregnant.” 
 (Shi-King, Decade II, Ode 1.) Kung-Foo-Tsze 
 was born in a miraculous way. Kelin, a quadruped, 
 appeared and prophesied that the new born baby 
 would be a king without a throne or territory. Two 
 dragons hovered about the couch of his mother, 
 Yen-She, and five celestial sages, or angels, entered 
 at the moment of his birth, heavenly strains were 
 heard in the air and harmonious chords followed 
 each other, fast and full. 
 
 Zoroaster, the Persian Lawgiver, was born of a 
 virgin by a ray of Divine Reason. As soon as he 
 was born the glory from his body enlightened the 
 ea room. (Malcom: Hist. of Persia. Vol. I. p. 
 
 Hercules was the son of Jove, his mother was 
 Alcmene, queen of Thebes. Prometheus was a God 
 who united the divine and the human nature in one 
 person. Perseus was the son of Jupiter and the 
 virgin Danae, daughter of Aerisius, king of Argos. 
 Mercury was the son of Jupiter and Maia, daughter 
 
IS JESUS OF NAZARETH THE SON OF GOD? 35 
 
 of Atlas. Apollo was the son of Jupiter and La- 
 tona. Romulus, the founder of Rome, was the son 
 of the virgin Rhea-Sylvia and God. Romulus ap- 
 peared to Julius Proculus and ordered him to in- 
 form the senate of his being called up to the assem- 
 bly of the Gods under the name of Quirrnius. Caesar 
 was believed to have a God for a father. Alexander 
 the Great was believed to have been the son of Jupit- 
 er and Olympias. | 
 
 Cyrus of Persia was supposed to be of divine 
 birth and was called “Christ”, or the ‘Anointed 
 of God” and ‘‘God’s Messenger.”’ 
 
 Plato, born at Athens 429 B. C., was believed 
 to be a son of God and the virgin Perictione. (Drap- 
 er: Rel. and Science p. 8) His father Aris was 
 told in a dream, to respect the person of his wife un- 
 til after the birth of a child of which she was preg- 
 nant by God. (Hardy: Manual Budd. p. 141.—Hig- 
 gin’s Anac. I. p. 618—Matt. I. v. 25.) 
 
 Apollonius (41 B. C.) was born of a virgin, who 
 was informed by a God that He Himself should be 
 born of her. (Philostratus p. 5.) The mother of 
 Pythagoras was impregnated by a _ spector (570 
 B. C.) Her husband was informed by the God that 
 his wife should bring forth a son who should be a 
 benefactor to mankind. (Higgin’s Anac. Vol. I. p. 
 151) Simon the Samaritan magus, was believed to 
 be a God. (Eusebius Eccl. Hist. Lib. II. ch XIII). 
 
36 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 THE EUCHARIST 
 
 Among the Ancient Hindus, Samo, was. the 
 chief deity, he was called the “Giver of Life and of 
 Health, the Protector, the Guide to Immortality.” 
 He became incarnate among men, was taken by them 
 and slain and brayed in a mortar; but he rose in a 
 flame to heaven to be the “Benefactor to the world 
 and the Mediator between God and man.” Through 
 communion with him in his sacrifices, man (who 
 partook of this God) has an assurance of immortali- 
 ty, for by that sacrament he obtains union with his 
 caer ea (Baring-Gould: Origin. Rel. Beliefs, Vol. 
 I. p. 401. 
 
 The Ancient Egyptians celebrated annually the 
 resurrection of their Savior Osiris, and with it com- 
 memorated his death by the Eucharist, eating the 
 sacred cake after it was consecrated by the priest 
 and became veritably his flesh. (Bonwick’s Egyp- 
 tian Belief p. 163.) 
 
 The Therapeutes or Essenes, who lived in large 
 numbers in Egypt, also had a ceremony of the sacra- 
 ment among them. (Bunsen’s Keys to St. Peter p. 
 199. Higgin’s Anac. Vol. II. p. 60. Lillie’s Bud- 
 dhism p. 136.) 
 
 Pythagoras (born 570 B. C.), performed this 
 ceremony of the sacrament. (Higgin’s Anac. Vol. II. 
 p. 60.) The Ancient Persians, in their religion of 
 Mithra, their Savior, had the nearest resemblance 
 to the sacrament of the Christians. ‘(King’s Gnostics 
 and their Remains p. 25. Higgins Anac. Vol. II. p. 
 58, 59.) The Persian Magi introduced the worship 
 of Mithra in Rome and his mysteries were solemniz- 
 
 ed in a cave. The candidates were administered the’ 
 
 Sacrament of Bread and Wine and they were mark- 
 ed on the forehead with a cross. (Prog. Rel. Ideas 
 Vol. I. p. 369.) 
 
 Rev. Robert Taylor says in his Diegesis p. 212: 
 
 a tt is inf 
 
IS JESUS OF NAZARETH THE SON OF GOD? 37 
 
 “The Eleusinian Mysteries, or Sacrament of the 
 Lord’s Supper, was the most august of all the pagan 
 ceremonies celebrated, 'more especially by the Ath- 
 enians, every 5th. year (in Eleusis, a town in At- 
 tica, hence their name), in honor of Ceres, the god- 
 dess of corn, who, in allegorical language had “‘giv- 
 en us her flesh to eat’’; as Bacchus, the god of wine, 
 in like sense had “given us his blood to drink”. From 
 these ceremonies is derived the very name of our 
 Christian sacrament of the Lord’s Supper. The holy 
 mysteries—not one or two, but absolutely all and 
 everyone of the observances used in our Christian 
 solemnity are precisely the same in form and ex- 
 pression as those that appertained to the pagan 
 rite.” | 
 
88 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 THE CRUCIFIXION 
 
 The Doctrine of the Atonement for Sins is old- 
 er than the Scriptures of the New Testament. It 
 was known in the Vedic Age. We read in the Tan- 
 dya-Brahmanas: “The Lord of creatures (Praya- 
 pati) offered. himself a sacrifice for the God’s,” 
 and in the Satapatha-Brahabana: “He who, knowing 
 this, sacrifices the Purusha-Medha, or sacrifice of 
 the primeval male, becomes everything.” (Monier 
 Williams, p. 6-40.) Mr. Williams says (Hinduism 
 p. 86): “Surely, in these mystical allusions to the 
 sacrifice of a representative man, we perceive trac- 
 es of the original institution of sacrifice as a di- 
 vinely appointed ordinance typical of the one great 
 sacrifice of the Son of God for the sins of the 
 world.” 
 
 Cicero says: ‘“The force of religion was so great 
 among our ancestors that some of their commanders 
 have, with their face veiled, and with the strongest 
 expression of sincerity, sacrificed themselves to the 
 immortal Gods to save their country. (Prog. Rel. 
 Ideas Vol. I. p. 303.) 
 
 Chrishna came upon earth and redeemed man 
 by his sufferings, and is represented as hanging on 
 a Cross. ne 
 
 Buddha expired peacefully at the foot of a tree, 
 however he is. described as a suffering Savior, who, 
 when his mind was moved by pity for the human 
 race, gave his life like grass for others. (Max 
 Mueller’s Science and Religion p. 224.) Asa spirit 
 of the fourth heaven he resolves to give up all that 
 glory in order to be born into the world to rescue 
 all men from their misery and every future conse- 
 — quence of it. He vows to deliver all men, who are 
 left as it were without a Savior. (Bunsen’s Angel 
 Messiah p. 20.) 
 
 Attys who was worshipped by the Phrygians, 
 
IS JESUS OF NAZARETH THE SON OF GOD? 39 
 
 one of the oldest races of Asia Minor, was called 
 “The Begotten Son and Savior.” (Anac, Art and My- 
 thology p. 22.) He was represented as a man tied 
 to a tree, at the foot of which was a Lamb. (Dupuis: 
 Origin of Rel. Belief p. 225.) and as a man nailed 
 to atreeor stake. lLactantius says: ‘““He was a mor- 
 tal according to the flesh, wise in miraculous work, 
 but being arrested by an armed force by the com- 
 mand of Chaldean judges, he suffered a death made 
 bitter with nails and stakes. (Lactantius Inst. Div. 
 IV. ch. XIII in Anac. Vol. I. p. 544.) 
 
 Prometheus, an immortal God and friend of the 
 human race, “did not shrink even from sacrificing 
 himself for their salvation, he was nailed by the 
 hands and feet to mount Caucasus. (Higgin’s Anac. 
 Vol. II p. 113.) | 
 
 Rev. J. P. Lundy said: “I object to the cruci- 
 fix because it is an image and liable to gross abuse, 
 just as the Hindu crucifix was an idol. (Monumental 
 Christianity p. 128.) 
 
 One of our early church-fathers, Minucius Felix 
 (211 A. D.) said that he resents the supposition that 
 the sign of the cross should be considered exclu- 
 sively as a Christian symbol: ‘‘As for the adoration 
 of crosses, which you pagans object against us, 
 Christians, I must tell you that we neither adore 
 crosses nor desire them, you it is, ye pagans....who 
 are the most likely people to adore wooden crosses 
 ....f£0r what else are your ensigns, flags and stand- 
 ards, but crosses gilt and beautiful. Your victori- 
 ous trophies not only represent a simple cross, but a 
 cross with a man upon it.” (Octavius ch. XXIX.) 
 
 Tertullian, another Christian father, wrote 
 the pagans: “The origin of your gods is de- 
 rived from figures moulded on a cross. All those 
 rows of images on your standards are the appendag- 
 es of crosses, those hangings on your standards and 
 banners are robes of crosses. (Apol. ch. 16). - 
 
 Christ was represented as a Lamb up to tha 
 year 680, but during the sixth synod (canon 82) 
 this was changed and the figure of a man fastened 
 
460 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 to a cross was ordained in stead of it. Pope Adrian 
 I, confirms this. (Dupuis: Origin of Rel. Belief p. 
 Monumental 
 
 252. Higgin’s Anac. Vol. II. p. 111. 
 Christianity p. 246.) 
 
IS JESUS OF NAZARETH THE SON OF GOD? 41 
 
 THE ASCENSION 
 
 Chrishna rose from death and ascended bodily 
 into heaven. (Higgin’s Anac. Vol. II. p. 142, and 
 Vol. I. p. 181). All men saw him and exclaimed: 
 “Lo, Chrishna’s soul ascends its native skies.” 
 (Prog. Rel. Ideas Vol. I. p. 72. Hist. Hindustan II. 
 p. 473.) Buddah ascended bodily into heaven. 
 (Higgin’s Anac. Vol. I. p. 159. Loa-Kium ascend- 
 ed bodily into heaven. (Prog. Rel. Ideas Vol. I. p. 
 214.) Zoroaster ascended into heaven. (Ibid p. 
 258). Aesculapius rose from death. (Taylor’s Die- 
 gesis p. 148.) 
 
 Adonis or Tammuz rose from death. (Higgin’s 
 Anac. Vol. II. p.114.) The feast of his resurrection 
 was celebrated at Alexandria (Egypt) on March 25. 
 (Dupuis: Orig. Rel. Belief p. 161. Spirit Hist. of 
 Man. p. 216.) The resurrection of Adonis was cele- 
 brated in India as late as the year 386 A. D. The 
 idolatry of the children of Israel was the worship 
 of Adonis. Dr. Parkhurst says: “I find myself 
 obliged to refer to Tammuz, as well as the Greek and 
 Roman Heracles, to that class of idols which origin- 
 ally were designated to represent the promised Sav- 
 ior, the desire of all nations. His other name Adonis 
 is almost the very Hebrew word “Our Lord” a well 
 known title of Christ.” (Higgin’s Anac. Vol. II. p. 
 114. Taylor’s Diegesis p. 162.) 
 
 Osiris rose from death, and Prof, Mahaffy 
 states: “The resurrection and reign over an eternal 
 kingdom by an incarnate mediating deity born of a 
 virgin, was the theological conception which per- 
 vaded the oldest Egyptian religion. (Prolegomena 
 to Ancient History.) 
 
 Bacchus rose from death and ascended to heav- 
 en. (Dupuis Orig. of Rel. Belief p. 135. Higgin’s 
 Anac. Vol. I. p. 322.) Hercules rose from death 
 ascended into heaven in a cloud. (Prog. Rel. Ideas 
 
42 IS JESUS OF NAZARETH THE SON OF GOD? 
 Vol. I. p. 294. Goldzieher’s Hebrew Mythology 
 DIZ 
 
 All pagans celebrated the resurrection of their 
 Savior. The early Christians though did not cele- 
 brate that of Christ. The passover was their Festi- 
 val, which they celebrated with the Jews on the 14, 
 of Nisan and did so in memory of the Last Supper 
 the disciples of Christ took with their Master. But 
 later the Roman Christians believed in a tradition 
 which stated that Christ died on the day of Pass- 
 over, thus substituting himself for the Pashal 
 Lamb, which was celebrated on the first pagan holi- 
 day—Sunday after the Passover. 
 
 The festival of the Resurrection like that of 
 the Birth of Jesus are both pagan solar festivals. 
 While the winter solstice festivities of the pagans, 
 who at that time celebrated the beginning of the 
 renewed life and activity of nature, gave us Christ- 
 mas or the Birth of Christ, the pagan festival of the 
 resurrection of the dead Nature in spring gave us 
 our Easter Sunday, the Resurrection of Jesus. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 43 
 
 WHEN WAS JESUS BORN? 
 
 The whole subject is uncertain. Edwald ap- 
 pears to fix the date at five years earlier than our 
 era. Petavius and Usher fix it on the 25 of Dec. 
 five years before our era. Bengel on the 25 of Dec. 
 four years before our era. Anger and Winer four 
 years before our era, in spring. Scaliger three 
 years before our era on Dec. 25. Eusebius two years 
 before our era, in Dec. (Rev. Dr. Geikie: Life of 
 Christ Vol. I. p. 559.) | 
 
 Basnage (Hist. of Juif.) states that the Jews 
 placed his birth near a century sooner than the gen- 
 eraly assumed epoch. Others have placed it even 
 in the 3rd. century before our era. This belief is 
 founded on a passage in the book of Wisdom (ch. 
 11. v. 13-20.) written about 250 B. C., which is sup- 
 posed to refer-to Jesus, and none other. In speak- 
 ing of some individual who lived at that time it says: 
 
 “....He professeth to have the knowledge of 
 God, and he called himself the child of the Lord. 
 He was made to reprove our thoughts. He is grieve- 
 ous unto us even to behold, for his life is not like 
 other men’s, his ways are of an other fashion. We 
 are esteemed of him as counterfeits, he obstained 
 from our ways as from filthiness, he pronounceth 
 the end of the just to be blessed and maketh his 
 boast that God is his father. Let us see if his words 
 be true, and let us prove what shall happen in the 
 end of him. For if the just man be the son of God, 
 he, God, will help and deliver him from the hands of 
 his enemies. Let us examine him with despiteful- 
 ness and torture, that we may know his meekness 
 and prove his patience, let us condemn him with a 
 shameful death, for by his own saying he shall be 
 respected.” 
 
 Dr. Hookaas (Bible for Learners Vol. III. p. 
 56) says: The Evangelist Luke falls into the most 
 
44 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 extraordinary mistakes throughout. In the first 
 place, history is silent as to the census of the whole 
 (roman) world ever having been made at all. In 
 the next place, though Quirinius certainly did make 
 such a register in Judea and Samaria, it did not ex- 
 tend to Galilee, so that Joseph’s household was not 
 affected by it. Besides it did not take place until 
 ten years after the death of Herod, when his son 
 Archelaus was deposed by the emperor, and the dist- 
 ricts of Judea and Samaria were made into a Roman 
 province. Under the reign of Herod nothing of the 
 kind took place, nor was there any occasion for it. 
 Finally, at the birth of Jesus the governor of Syria 
 was not Quirinius, but Quintus Sentius Saturni- 
 nus. 
 
 The first Christians had not the least idea as © 
 to when Jesus was born, and on hand of some tradi- 
 tions they placed the birth at May 20, or April 19 or 
 20., or January 5. However the Community at 
 Rome finally fixed the Date to December 25. (Bible 
 for Learners Vol. III. p. 66). In the 5th century 
 it was generally agreed upon to make the date Dec- 
 ember 25. The first traces of the festival of the 
 Nativity are found about the time of emperor Com- 
 modus A. D. 180-192. 
 
 December 25. most all nations celebrated the 
 Encouchment of the Queen of Heaven. 
 
 In India it was a great religious festival, the 
 people decorated their houses with garlands and 
 made presents to friends and relatives. This cust- 
 om is of very great antiquity. (Prog. Rel. Ideas. 
 Vol. 8. p. 126.) In China religious solemnities are 
 celebrated at the time of the Midwinter Solstice. 
 (Ibid 216) Buddha was born Dec. 25. - (Lillie: 
 Buddha and Buddhism p. 73) Mithras, the Persian 
 Savior, was born Dec. 25. (Prog. Rel. Ideas Vol. I. 
 p. 272.) Horus, of the Ancient Egyptians, was 
 born Dec. 25. (Rel. of Ant. p. 214. Higgin’s Anac. 
 Vol. II. p. 99). The Ancient Egyptians not only 
 worshipped the Virgin Mother, they also exhibited 
 the effigy of her son lying in the manger, in the 
 
IS JESUS OF NAZARETH THE SON OF GOD? 45 
 
 manner the infant Jesus was afterward laid in the 
 cave at Bethlehem. (Anac. Vol. II. p. 102.) 
 
 Tertullian, Jerome and other Fathers of the 
 Church, say that the ceremonies of the birthday of 
 Adonis took place in a cave, that they celebrated 
 dey in Bethlehem in the cave in which Jesus was 
 
 rn. 
 
 The Ancient Germans celebrated at this time 
 their Yule-Feast. The Roman Christians, ignorant 
 of the real date of the birth of Jesus, fixed the 
 solemn feast to Dec. 25., the Brumalia, or Winter 
 Solstice, when the Pagans annually celebrated the 
 birth of the sun. (Gibbon’s Rome Vol. II. p. 383). 
 
 The ancient festival held on Dec. 25. in honor 
 of the “Invisible One” and celebrated by the “‘Great 
 Games” at the circus, was afterward transfered to 
 the commemoration of the birth of Jesus, the precise 
 day of which many of the Church Fathers confess 
 was unknown. (King’s Gnostics p. 49). 
 
 St. Chrysostom (A. D. 390) says: “On this day, 
 also, the birth of Jesus was lately fixed at Rome, in 
 order that whilst the Heathen were busy with their 
 profane ceremonies, the Christians might perform 
 their holy rites undisturbed.” St. Gregory (3rd. 
 cy.) was instrumental in changing pagan festivals 
 the Religion of Christ. (Bible Myths ch. XXXIV. 
 
 ‘St. Irenaeus (A. D. 192), one of the early 
 Christian Fathers, states that Jesus was born some 
 twenty years before the time which has been as- 
 signed, and that he was not crucified at the time 
 stated in the gospels, that he lived to be nearly fifty 
 years old. This knowledge Irenaeus received from 
 his master Polycarp, who had it from St. John him- 
 self and also from the people of Asia. 
 
46 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 GENERAL DISCOURSES 
 I. 
 It is quite evident, that were the foregoing 
 
 stories taught in public, by far the greatest majority 
 of all people who to day confess Christianity would 
 
 - turn their back to the church and denounce the 
 
 clergy, charging that they were for centuries wil- 
 fully deceiving the world, and thus quite naturally 
 very radical changes would take place in the estab- 
 lished system of morals, bringing on, perhaps, an- 
 tichristian uprisings followed by the most destruc- 
 tive revolution the world ever experienced. 
 
 It is true that these stories are known to the 
 scholars for a rather long time and that the learn- 
 ed men of modern times simply discard the ‘‘Old- 
 fashioned Belief” because they not only reason 
 but are well acquainted with these stories, and thus, 
 while not necessarily becoming pagans or heathen, 
 do to themselves and to the Truth the injustice of 
 not trying to solve the apparent mystery by study- 
 ing their Inner Self in a psychological way. 
 
 It is also true that while some of these wise and 
 learned men became acquainted with Mesmerism, 
 Hypnotism, Telepathy, Occultism and Spiritism, it 
 seems as if their researches allowed them to wander 
 farther from the Truth with every step they at- 
 tempted to make toward it, and so we find that 
 scientifically trained minds became disturbed by 
 the ‘Signs and Wonders” produced through —often 
 unscrupulous—mediums, and in their honesty be- 
 came the playthings of “Spooks and Jokers” of that 
 world which is so closely interwoven with the world 
 of man and known under the spiritistic term ‘Sum- 
 merland” (and similar silly names), but which in 
 its proper name signifies “Hell”; or if we wish to 
 
IS JESUS OF NAZARETH THE SON OF GOD? 47 
 
 chose a less shocking term ‘Material Spiritworld,” 
 (1) a world in which the mind is in some cases just 
 a little better than it was while still the ruling factor 
 of the human body, and in the greater number of 
 cases just a little worse than it was before. 
 
 The worst one can say of insufficient scientific 
 research is that quite a number of people, who read 
 such records, make themselves believe that their con- 
 tents are true, because a Scientist should know what 
 he is writing or talking about. The fact, however, 
 thus far is that—perhaps with a few exceptions— 
 such Scientists have no direct knowledge whatever, 
 basing their statements only upon their experiences 
 with mediums, consequently they became used to 
 judge “Outside Effects rather than the actual In- 
 ner Working’, arriving thus only at conclusions up- 
 on which they then begin to build suppositions and 
 speculations which make the readers of their works 
 superstitious and ill informed. Besides this, the 
 testimonials and expressions of such scientific Re- 
 search Workers have made the average Occultist 
 and Spiritist so cocksure of his professed wisdom 
 that he finally begun to believe it himself and, point- 
 ing to these scientific statements, attempts to use 
 them as a matter of proof. It is, therefore, quite 
 clear that the Scientist who depends upon the Phen- 
 omenon produced by and through a medium without 
 becoming a medium himself, sins greatly against the 
 Truth and not only helps the Spiritists and Occult- 
 ists to continue to fool themselves, but also to fool 
 a truthseeking Public. 
 
 The Theologians who have discarded Doctrinal 
 Christianity and disclaim the ‘Garden of Eden 
 Story, the Immaculate Conception Idea, the Incar- 
 nation and the Divinity of Christ, etc.”, have simply 
 lost their Belief due to their study of Comparative 
 
 
 
 (1) Psychology of Mediumship p. 52, 101-119. 
 
48 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 Religion and the Books of the Church Fathers, prov- 
 ing thereby that they reason and that they have— 
 at least—enough character to renounce the Author- 
 ity of the Church, denying it the right to think for 
 them. The Fundamentalists on the other side have, 
 due to their own characteristics, not used their rea- 
 soning power and many of them do not even know 
 of the existence of the Rig Vedas and have not the 
 least idea regarding the Church Fathers and their 
 knowledge of the early days of Christianity, conse- 
 quently they do not know that “A TRUTH CAN- 
 NOT BE DOGMATIZED BECAUSE A TRUTH IS 
 Seam T AND MANIFESTS ITSELF 
 Hussy, 
 
 Both, the Liberals and the Fundamentalists, 
 make the mistake of rejecting the Phenomenon as 
 the basis from which to build up the evidence for or 
 against established Beliefs, hence both fall into the 
 same error as the Pharisees in their spiritual blind- 
 ness, and sound as well as unsound reasoning often 
 has the same results. 
 
 To the average mind the quotations used must. 
 be alarming, yet as we proceed this condition will 
 change, although we are not promising a direct re- 
 lief of all doubts because afterall the Truth must be 
 experienced before it can become evident and to 
 make that experience is up to each, individually. 
 
 Thinking of God we enter that Realm of 
 Thought which seems to take us far away from our 
 own self. It seems that we become lost in a laby- 
 rinth of ideas, and it seems as if not one of the con- 
 glomeration of ideas will suit us fully, as if each 
 idea would have to be corrected or supplemented 
 by an other idea, coming thus gradually to the con- 
 clusion that God is just what one wants God to be, 
 solving, with this conclusion, the riddle presented 
 in all worships from times immemorial to the pre- 
 sent age. Reasoning thus we feel that we are cor- 
 rect, and looking through the Philosophy of History 
 we become convinced that we are. Even so, we have 
 arrived nowhere because the question: “What is 
 
IS JESUS OF NAZARETH THE SON OF GOD? 49 
 
 God?” remains still unanswered, for there seems to 
 be something lacking in the Universal Harmony of 
 Thought what God Is. 
 
 If God is, then God must manifest Itself, for 
 anything that is manifests itself someway, although 
 we may not yet be aware of the manifestation. It 
 is said: “God manifests in Nature,” but Nature is 
 Matter and God is Spirit. In both cases we have a 
 Hypothesis as long we are unable to understand 
 Nature and Spirit, for Nature, while concrete to us 
 in many ways, is also abstract in many ways, while 
 Spirit remains incomprehensible even as a term. 
 
 Developing the idea that Nature and God are 
 One, are “inseparable,” we at once have in Genesis 
 Chapter I. a human conception of the Creation by 
 Nature—‘“Elohim’’, and in Chapter II. a human con- 
 ception of the Creation by Spirit—‘Jehovah”, and 
 we fall into the temptation to disbelieve both ideas 
 because of the Disagreement between them as well 
 as because our own reasoning is against the ideas 
 described. 
 
 Spirit being outside the Realm, of Human Com- 
 prehension cannot be defined, yet admitting its ex- 
 istence because there seems to be Something trying 
 to prove this existence, we seem to come to the con- 
 clusion that while Matter and Spirit appear to be in- 
 separable, they are not One, that Spirit penetrating 
 Matter (Nature), animates it only to the extent of 
 its receptivity. 
 
 God must be Intelligence, therefore Intelligence 
 must be the Image of God. Thus Knowledge, Un- 
 derstanding or Comprehension are either the Image 
 of Elohim or of Jehovah, respectively are either 
 “Natural or Supernal.” God being Intelligence, 
 must then be “Supernal Intelligence,” consequently 
 far removed from the natural intelligence of man, 
 yet interwoven with it, for there seems to be Some- 
 thing which attempts to manifest this fact; but since 
 the result of that manifestation appears to depend 
 entirely upon the receptivity of the matter involved, 
 the Supernal Intelligence reaches man only by 
 
50 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 degrees, therefore God can be almighty only where 
 the proper condition of receptivity exists. 
 
 It is impossible to define God, neither it is pos- 
 sible to define Spirit; but no sooner do we begin to 
 reason then we involuntarily admit that if God ex- 
 ists, God must be this which man is not. 
 
 Taking Christ’s expression: ‘‘God is a Spirit” 
 and the consequences following His statement, we 
 . cannot help feeling that the Old Ideas must tumble 
 before it, because it at once opens New Channels of 
 Thought which lead us back to Man, for Man now 
 suddenly appears as a New Being, a Being with a 
 Supernal Purpose. Thus to find God we first must 
 find Man, for it is Man (Matter) through which 
 God, the Essence or Spirit of God, manifests to the 
 degree of man’s mental receptivity. 
 
 The “Kingdom of Heaven is therefore within 
 man to the degree of his receptivity,’ which makes 
 man the Son of God by degrees. This was known 
 to the Ancients, although they appear to have miss- 
 ed the Supernal Degree, and knowing only the Na- 
 tural Phenomenon, misapplied their knowledge, 
 thereby producing (unwittingly) false doctrines, 
 hence false beliefs. 
 
 The Natural and Supernal, being closely inter- 
 woven, resemble each other in degrees, hence the 
 Natural Phenomenon contains also Sublimity; but 
 since this Sublimity is produced by Natural Experi- 
 ences only, it must of necessity evolve only Morals 
 or Ethics and thus remain natural. As such it is 
 but a Shadow of the Supernal which evolves SPIR- 
 ITUALITY and leads outward, away from the 
 things that are natural (material). 
 
 The manifestation of God can be mental only, 
 for the mind, respectively the brain, is the only ap- 
 paratus which can receive and work with vibratory 
 influences from without, and it is this apparatus 
 through which the soul proper can be reached and 
 
IS JESUS OF NAZARETH THE SON OF GOD? 51 
 
 evolved. The brains are therefore the “Jacob’s 
 Ladder” (1), but since they cannot come into con- 
 tact with pure ethereal vibrations while in their 
 natural state (animal-like state), the Essence or 
 Spirit of God is not able to manifest to them and so 
 the brain of the natural man is receptive only to 
 natural (cosmic) vibrations, being in his natural 
 state a part of them. Nevertheless by Evolution 
 of Conduct man’s brain has inherited a sensitive- 
 ness for the Higher, for the Spiritual, and it is this 
 inherited sensitiveness which produces in man the 
 Belief in a Higher Force, a Supreme Being, for man 
 has moments of concentration during which his 
 brains produce the condition necessary for the pur- 
 pose of receiving ethereal waves. 
 
 Natural Knowledge is simply required by the 
 study of the things that are natural, (cosmic) it is 
 a clear perception of facts regarding man’s own 
 specific natural interests; while Supernal Know- 
 ledge is the result of the study of man’s Inner Self 
 in regard to the “Vibratory Influences” working 
 around about him. Since this study involves the 
 study of matter also, one arrives at a clear percep- 
 tion of the Truth only after one is able to discern be- 
 tween the cosmic and the ethereal waves and after 
 one can disperse the lower (cosmic) vibrations and 
 attract and follow the higher ethereal vibrations. 
 It should then be clear that God is omnipotent only 
 where ethereal vibrations can work, hence it should 
 je clear that the natural man cannot perceive the 
 manifestation of the Essence of God without creat- 
 ing the mood of receptivity for it. 
 
 Studying the various manifestations one finds 
 that almost all reflect material things, things of the 
 earth earthly, hence if we become acquainted with 
 the laws of vibrations we will find that these kind 
 of manifestations are material, are cosmic, because 
 
 (1) Genesis XXVIII. 12. 
 
62 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 of the fact that the minds which produce them be- 
 long still to the earth proper, although they may 
 promulgate sublime ideas ; yet even in them one must 
 perceive the ‘Manifestation of the Spirit per se” 
 (1) because they are—strictly speaking—the Fund- 
 amentals for the Understanding of the Higher 
 Things, but unfortunately they are only too often 
 mistaken for them and thus the Clear Perception of 
 the Supernal Truth was at all times clouded, adult- 
 erated, scoffed at and discarded. 
 
 In our opinion it is not essential to know when 
 Jesus of Nazareth was born, we however do believe 
 that St. Irenaeus (p. 45) comes closer to the Truth 
 than do the critics of later years. It is not the 
 date of his birth that matters, but it is the answer 
 to the question: ‘Is Incarnation possible? (2)” 
 
 Orthodoxy, looking at things from a material- 
 spiritual viewpoint, takes for granted that God is 
 a Person, a Man who, dividing himself in three parts 
 —as it were—is: “God Father, God the Son and God 
 the Holy Ghost”, and still be One Person. Since 
 nobody seems to be able to understand how this can 
 be, Orthodoxy proclaims it to be a “Holy Mystery” 
 and therewith settles all arguments. 
 
 When Christ said: “God is a Spirit,”’ He did not 
 say that God is a person, aman. Would God bea 
 man, a person, Christ had not used the term “Spirit’’. 
 Spirit is beyond man’s comprehension and Christ 
 was fully aware of this because He made no attempt - 
 to define it. Now while it is true that the term 
 Spirit is used often in the Scriptures, in most all 
 cases it denotes ‘Soul’, meaning the Spiritual Prin- 
 ciples in Man, or where it refers to God it has re- 
 ference to the “Essence of God” (Holy Spirit) ; then 
 again this term—like the term Angel—is applied 
 
 Ee 
 
 (1) If. Tim. If. 20-21. I Cor. XII. 11. 
 (2) Psych. of Mediumship p. 84. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 63 
 
 when refering to those who, having passed out of 
 their body, manifest among ‘men. 
 
 It is an erroneous conception that manis a 
 Spirit, because man consists of Anima (‘Animal 
 Soul,) Soul (Spiritual Principle) and Body. If 
 man were a Spirit he could not be matter, because 
 we know that the vibrations of an Angel burn up 
 matter, consequently it should stand to reason that 
 the vibrations. of a Spirit must be even more de- 
 structive to matter. Man can become a “Spirit- 
 ualized Being’, but never a Spirit. (1). 
 
 The study of the Psychology of Mediumship 
 proves this beyond a doubt, because we find that all 
 Discarnate Egos burn up matter (2) also and that 
 their vibratory force is much greater than that of 
 man, consequently man must—while learning the 
 laws of vibration—become gradually accustomed 
 to the vibratory forces around him: before he can 
 come into contact with Discarnate Egos. Such a 
 period is called a “Period of Preparation.” 
 
 Man is the Image of God only as far as the 
 Spiritual Principle is concerned and the proper evo- 
 lution of this Principle makes man the Son of God. 
 Hosea already knew this: “....Ye are the Sons of 
 the Living God.” (Hos. I. 10) St. John says: ‘But 
 as many as received Him to them gave He power to 
 become the Sons of God, even to them that believe on 
 His name.” (John 1.12.) In I. John III. 1-2. he 
 says: “We should be called the Sons of God, Now are 
 we the Sons of God.” St. Paul states in Rom. VIII. 
 14: “For as many as are led by the Spirit of God, 
 they are the Sons of God,” and in Phil. II. 15, he 
 says: “That ye may be blameless and harmless the 
 Sons of God.” 
 
 If then the First Christians (according to 
 Eusebius) and the Apostles believed that “Jesus was 
 a man like other men and could be equalled and in 
 
 (12) Psychology of Mediumship p. 58. 
 
54 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 some respects excelled ” (p. 11), the reference by St. 
 Paul in the Galatians Ch. IV. v. 18.; “God sent forth 
 His son, made of woman under the law....” gives 
 us the key to their idea, which was that Jesus was 
 born like other men under the laws of nature, and 
 since they knew that “all who are led by the Spirit 
 of God are the Sons of God’, a doctrine as promul- 
 gated later could not be acceptable to them. 
 
 There can be no question at all that they fully 
 understood the meaning of “being led by the spirit » 
 of God’, which in modern interpretation means “to 
 have a Spiritual Guidance’’, to have made a contact 
 with a Discarnate Ego, to have become a “Spiritual 
 Medium, a Psychic,” through which the Word of 
 God is being taught to man, for Jesus himself is re- 
 . ported to have said: “....Itis not ye that speak, but 
 the Spirit of your Father (spiritual guidance which 
 called you back into spiritual existence) which 
 speaketh in you.” (Matt. X. 20) Understanding 
 this, naturally there was between them no necessity 
 of material explanations of the contact, for the con- 
 tact itself was no longer a mystery to them, there- 
 fore, while they had and firmly believed in a Spirit- 
 ual Mediumship, hence comprehended the Spiritual 
 Issue in Jesus. they—to all appearances— did not 
 fully understand the “Spiritual Issue in Christ,” 
 hence they came later in conflict with Paul, who as 
 the Apostle of Jesus had the correct perception of 
 the Truth, although one can clearly perceive that 
 many alterations must have been made later in his 
 writings by the compilers and translators of the 
 New Testament. This must become clear when we 
 read the verse ascribed to him: “For the truth of 
 God hath more abounded through MY LIE UNTO 
 HIS GLORY; why yet am I also judged as a sin- 
 ner ?” (Rom. Hi) 7.) 
 
 It is not possible to enter a historic controversy 
 in regard to the subject at hand, nor is it possible to 
 prove the Truth by quoting Scriptural Texts, be- 
 cause even if Orthodoxy claim these texts genuine, 
 there must arise grave doubts due not only to the 
 
IS JESUS OF NAZARETH THE SON OF GOD? 55 
 
 Church Fathers own testimonials, but also on ac- 
 count of the profound similarity between them and 
 other apparent more or less authentic records of 
 Antiquity, consequently we must handle the subject 
 entirely from a Psychic Point of Experience and 
 base our arguments upon present day experiences 
 and studies of the Phenomenon, thereby either prov- 
 ing or disproving the stories contained in the Scrip- 
 tures as well as those contained in the socalled Sac- 
 red Writings-of Antiquity. We are, therefore, fully 
 aware that neither the Materialists nor the Ortho- 
 dox Clergy will be able to follow us, because neither 
 has the least desire to honestly study the Pheno- 
 menon, but then we are not here to argue with those 
 who ‘‘know all” or wish to be ignorant, for our work 
 is with the Truthseeker. 
 It may perhaps, appear peculiar that neither 
 Mark nor John relates anything in regard to the 
 birth of Jesus, Mark being accepted as the scholar 
 of Peter, from. whom he is supposed to have receiv- 
 ed the knowledge of the things he records; while 
 John, who was first a disciple of John the Baptist, 
 was one of the earliest followers of Jesus, and his 
 beloved disciple. It would naturally appear im- 
 portant that Peter—who was also very close to 
 Jesus—would have given Mark all the details known 
 to him in regard to the parentage and childhood of 
 Jesus, details which must have been important 
 enough for Mark to record. Besides this, it is said 
 that the Apostles frequently assembled in his moth- 
 er’s house in Jerusalem, which would allow one to 
 surmise that Mark—having such a close contact 
 with them—must have been fully acquainted with 
 the facts regarding the family of Joseph and Mary, 
 yet he mentions nothing of it. St. John, being the 
 beloved disciple and under the instruction of Jesus, 
 the one who was to take his (Jesus’) place in his 
 mother’s heart, must be logically the one, and per- 
 haps the only one, who had the most intimate re- 
 lationship with the family and therefore he can 
 safely be pointed out as being the chief authority in 
 
56 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 regard to these affairs, yet he mentions nothing of 
 the things Matthew and Luke report of the birth 
 and childhood of Jesus. It is, of course, true that 
 one may surmise each writer reported the things 
 most important to him, as well as for the purpose 
 of his writings and how. it was possible that all 
 differed in many ways, and why many of the hund- 
 reds of gospelwriters differed in the chief issue, 
 namely in the Divinity of Christ, including his real 
 mission of the ‘“‘Better Resurrection,” for while 
 they all must have had a common basis, each of them 
 may have easily differed in regard to clear percep- 
 tion, due to their own mental and geographic en- 
 vironment as well as to their own particular experi- 
 ences in things of the Spirit, Spirit Manifestations 
 being nothing new in those days. 
 
 Taking the reports of Matthew and Luke in re- 
 ference to the birth of Jesus one finds that while 
 Matthew is rather short in his narrative, Luke is 
 rather lengthy, giving a complete dialogue between 
 persons in the body and angels. From a psychic 
 point of view we, of course, differ with the gospel 
 writers, or perhaps rather with their translators, 
 for we do know by experience and study that no 
 human being can come into contact with an angel, 
 hence we are compelled to use the expression ‘‘Dis- 
 carnate Ego’, respectively “Spiritualized Being’’, 
 which also can be interprpeted with ‘Spiritual Guid- 
 ance” or ‘‘Messenger of God’. Both Matthew and 
 Luke, claim that Joseph, Mary and Elizabeth and 
 Zacharias conversed with such messengers or guid- 
 ances, therefore, it cannot be denied that they had 
 made a contact with the Other World, hence in their 
 particular case were “Spiritual Mediums,” a people 
 through whom the Essence of God could manifest. 
 It becomes clear also that both, Matthew and Luke, 
 in writing these accounts believed that those for 
 whose benefit they were written are acquainted 
 with the Phenomenon, hence could readily under- 
 stand the issue, for it seems not plausible that either 
 would care to report such to anyone not familiar 
 
IS JESUS OF NAZARETH THE SON OF GOD? 57 
 
 with it; but since neither of them attempted to 
 write a textbook on the Phenomena it is also clear 
 that these records will appear phantastic to all who 
 are not acquainted with the Phenomena. 
 
 Now, while it is reasonable to believe that these 
 records were first transmitted orally and put into 
 writing later, personal opinions may have easily 
 crept into them, while still later actual interpola- 
 tions became an ecclesiastic-political necessity for 
 the purpose of creating a Hiearchy and this can be 
 seen when studying the Church Fathers. Never- 
 theless, the Phenomenon, lending itself to investiga- 
 tion, must either prove or disprove these narratives. 
 
 Matthew says: “Now the birth of Jesus 
 Christ was on this wise: 
 When as his mother Mary was espoused to 
 Joseph, before they came together, she was 
 found with child of the Holy Ghost. Then 
 Joseph her husband, being a just man, and not 
 willing to make her a public example, was mind- 
 ed to put her away privately. But while he 
 thought on these things, behold, the angel of the 
 Lord appeared unto him in a dream saying, 
 Joseph, thou son of David, fear not to take un- 
 to thee Mary thy wife: for that which is con- 
 ceived in her is of the Holy Ghost....” (Matt. 
 I. 18-20.) 
 
 There can be no doubt that in some quarters at 
 the time when this was written, or when this gospel 
 was compiled, such an idea prevailed, but whether 
 or not the people who promulgated the idea knew 
 what the “Holy Ghost” is, remains a matter of con- 
 jecture; yet one may surmise that the term “Holy 
 Ghost” may in their interpretation have signified 
 something vastly different from the present day 
 theological viewpoint, that they meant the child was 
 conceived “in the Spirit that is Holy’ (begotten of 
 the Holy Spirit,) consequently Joseph was recog- 
 nized by them as the natural father of Jesus, which 
 
f 
 58 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 would prove the idea “he wanted to do away with 
 her privately” an interpolation of later years, and 
 this appears quite certain to all who study the 
 Church Fathers, and such is fully in harmony with 
 the statement made by Pope Leo X. (p. 12.) 
 
 Clear reasoning will prove that there is some- 
 thing fundamentally wrong with this account, for 
 how did Joseph know that Mary’s pregnancy was 
 caused by the Holy Ghost ?—The text states that he 
 was not informed about this before he had thought 
 to put her away; and if he knew it was the Holy 
 Ghost that was responsible, why then did he want to 
 put her away ?— 
 
 Since the Early Christians (according to Euse- 
 bius) recognized the fact that Jesus was born like 
 other men, of Mary and Joseph, and since Paul 
 preached the same idea (Gal. IV. 18), our version 
 that ‘Jesus was conceived in the Spirit that is Holy” 
 proves itself correct, and the last verse of the first 
 chapter of Matthew proves—at least to us—that 
 both Mary and Joseph were fully aware of it. 
 
 For reasons of his own, Matthew gives no ac- 
 count of the things which happened before, very 
 likely taking for granted that those to whom he con- 
 veyed his narrative were acquainted with it, but the 
 chances are that he knew nothing about these hap- 
 penings, hence we must continue in Luke. 
 
 Luke says:“....The angel Gabriel was sent 
 from God ....to a virgin espoused to a man 
 whose name was Joseph....and the virgin’s 
 
 name was Mary. And the angel came in unto 
 her, and said, Hail, thou that art highly favour- 
 ed, the Lord is with thee: blessed art thou 
 among women. And when she saw him, she 
 was troubled at his saying, and cast in her mind 
 what manner of salutation this should be. And 
 the angel said unto her, Fear not, Mary; for 
 thou hast found favour with God. And, behold, 
 thou shalt conceive in thy womb, and bring 
 forth a son, and shalt call his name Jesus. He 
 
IS JESUS OF NAZARETH THE SON OF GOD? 59 
 
 shall be great, and shall be called the Son of the 
 Highest; and the Lord God shall give him the 
 throne of his father David....Then said Mary 
 unto the angel, How shall this be, seeing I know 
 nota man? And the angel answered and said 
 unto her, The Holy Ghost shall come upon thee, 
 and the power of the Highest shall overshadow 
 thee: Therefore also that holy thing which 
 shall be born of thee shall be called the Son of 
 God. (Luke I. 26-35.) 
 
 The name ‘‘Gabriel” is symbolic and means 
 “Man of God’. He enters the Jewish accounts the 
 first time in the book of Daniel (ch. VIII. IX) Ac- 
 cording to the Rabbins he is the “Angel of Death” 
 in whose care the souls of the. Israelites are intrust- 
 ed. The Talmud describes him as the “Prince of 
 Fire.” The Mohammedans hold Gabriel even in 
 greater reverence than the Jews and call him the 
 “Spirit of Truth,” believing that he dictated the 
 Koran to Mohammed. (Chamber’s Enc.) 
 
 There is no where in the Scriptures a definite 
 idea given in regard to angels, the idea conveying 
 itself in a rather sudden and speculative way, car- 
 rying within but a vague apprehension of the “Thing 
 That Is,” and drawing—it seems—strongly from the 
 Egyptian, Babylonian, Assyrian and even more so 
 from the Persian concepts but never coming to a 
 better understanding of it, always falling into awe- 
 inspiring superstition, thereby missing the Truth 
 which in such a simple way expresses itself in the 
 experience of the Phenomenon and testifies the 
 Truth in the expression ‘appearance of man” as 
 found in Ezekiel I. 18; Daniel VIII. 16; Mark XVI. 
 5; Luke XXIV. 4; Acts I. 10-X. 30, and in Rev. 1. 13. 
 
60 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 tt, 
 
 It seems as if man, unable to comprehend the 
 Administration of God, must seek its agencies in the 
 socalled Supernatural, must invent somekind of mir- 
 aculous channels through which the Administrative 
 Force of God should manifest itself, consequently 
 formulates Beliefs which in all respects are con- 
 trary to the laws of nature and out of harmony with 
 the divine laws. The difference of interpreting the 
 Phenomenon is therefore due only to the misappre- 
 hension of its expounders, and it should be quite 
 clear that even the disciples of Jesus as well as the 
 apostles could not help differing one from the other 
 in regard to its explanation, for, while they all made 
 their experiences alike, they were mentally not alike, 
 and thus each of them had of necessity his own parti- 
 cular viewpoint; but they were all in accordance in 
 regard to the fundamentals of their experiences, 
 and one in Jesus-Christ. 
 
 The Spirit of God manifested at all times the 
 same way, so did the soul of man. Thus then was 
 from times immemorial man confronted with 
 the Great Duality of Life, which in the Dual Phen- 
 omenon manifested that Something which even to- 
 day is but little understood, for man—while greatly 
 developed mentally—has had but little time to study 
 himself, and thus as of old, remained contented with 
 Ideas and Beliefs held sacred by his fathers, or be- 
 coming dissatisfied with them, rejected them be- 
 cause he learned to know that other, older nations, 
 reported similar Ideas and Beliefs in their sacred 
 writings, making himself believe that Christianity 
 is of socalled pagan origin and the story of Jesus 
 of Nazareth a pious fraud. 
 
 No matter how much we seek in Antiquity for 
 the Truth, we always note the great similiarity of 
 Belief, yet all Beliefs are born of a fundamental 
 
IS JESUS OF NAZARETH THE SON OF GOD? 61 
 
 basis, namely in. “Death”, for Death brings forth 
 Life, and Life manifests itself in an natural and 
 supernal way. 
 
 Leaving--for argumentative purposes--God out, 
 it would stand to reason that if death is but a tran- 
 sitory stage of life, an After-Life therefore exists as 
 exists as a matter of natural consequence under the 
 law of nature. This After-Life would be to no pur- 
 pose if it would not have within itself ‘‘Advance- 
 ment” (Spiritual Evolution). It would also stand 
 to reason that the condition of this After-Life would 
 be quite different from that of the earthlife proper, 
 which seems to prove itself correct in as much this 
 After-Life seems to be neither seen nor felt by the 
 natural man; yet assuming its existence, it would 
 also seem plausible that, no matter what its condi- 
 tion may be, man could in this new condition be 
 nothing else but man, even if we assume him to 
 manifest or exist in that new life in a different 
 form or body. Assuming this, it would then become 
 clear that no matter what man was, mentally, before 
 death, he would be the same mental unit after death. 
 We would then be forced to assume further that this 
 After-Life is peopled with the same characters by 
 which the earth is populated, because death would 
 have transplanted these characters, consequently 
 this After-Life would have within itself also ‘“Degen- 
 eration” as well as the “Follies and Wisdom” of the 
 earth earthy. (Psychology of Mediumship p. 64.) 
 
 Assuming now that under certain laws of na- 
 ture those living in this Other World can manifest 
 their existence to man upon earth, the same laws 
 would allow man to come into contact with them. 
 Assuming that this is so, it would be reasonable to 
 believe that such contacts would enable man to learn 
 not only of the conditions of this After-Life, but 
 also that man in the body could learn from the— 
 perhaps more advanced—man out of the body, and it 
 would then be equally reasonable to believe that the 
 knowledge thus received by man upon earth would 
 be either in regard to things relating to the earth- 
 
62 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 life, or pertaining to the higher mental advance- 
 ment of the—let us say—Spiritual Self. 
 
 Assuming that such knowledge can be received, 
 it would be clear that its result would chiefly depend 
 upon man’s various desires as well as upon his abili- 
 ty to learn to understand the laws, that therefore 
 the Truth about the After-Life could not be received 
 by all men in the same degree, that this Truth would 
 perhaps through thousands of years come to man 
 only in a fragmentary way, repeating itself almost 
 constantly from century to century, but—because 
 of man’s inability to comprehend it and to live in 
 harmony with it—even these fragments of the Truth 
 could and would be adulterated and misinterpreted 
 by those who received them. Since this After-Life 
 would—as a ‘matter of necessity—be composed of 
 various conditions, of Regeneration (natural and 
 supernal,) and Degeneration, a diversity of know- 
 ledge would have to exist there, consequently 
 one would have to learn to discern the knowledge re- 
 ceived, dividing it into “Natural and Supernal 
 Knowledge’ of which the former would quite natur- 
 ally contain “Sublimity and Subtlety.” 
 
 Let us assume further that under the laws of 
 nature both, man in the body and man out of the 
 body, made a contact one with the other, that such 
 happened in the earliest stages of the Human Race 
 and continued thus to the present day the world 
 over, it would become very clear that the entire Hu- 
 man Race would have received fragments of the 
 Truth at all times, that these fragments would—of 
 — necessity—have been alike in the fundamentals, but 
 crude in the beginning because of man’s crude men- 
 tal condition, becoming more and more advanced in 
 Sublimity as well as in Subtlety in accordance with 
 man’s own mental evolution, and in parts Supernal 
 where ever a human mind was able to perceive the 
 difference and live in harmony with it. Would it not 
 stand to reason that thus the various religious con- 
 ceptions came into existence, all of which are based 
 upon misunderstanding and misinterpreting the 
 
IS JESUS OF NAZARETH THE SON OF GOD? 63 
 
 Phenomenon even there where in reality a Supernal 
 Truth was received in a fragmentary way? 
 
 The Supernal as well as the Natural manifested 
 itself at all times, but the Supernal lost itself more 
 readily among men than the Natural, because man, 
 being in the natural condition, cannot so easily com- 
 prehend the Supernal and, if religiously inclined, 
 always looks for ‘‘Miraculous Manifestations of the 
 Supernal” while the Spirit per se manifests itself 
 through the most natural channels, always using 
 the way offering the least resistance. 
 
 If the Phenomenon is true (and we know that is 
 true), the Wisdom of Asia with all its Buddhas and 
 “Masters” is of no value to the Truthseeker, nor will 
 it matter whether or not some accounts of the earl- 
 ier fragmentary Sublimity entered the Old and New 
 Testament, because the present day Phenomena, 
 when studied thoroughly, brings out the CON- 
 CRETE TRUTH of the RESURRECTION to CON- 
 DEMNATION and the BETTER RESURREC- 
 TION. This truth will absolutely destroy the Wis- 
 dom of the Eastern Philosophies as well as Modern 
 Materialism, and naturally—opening the mental 
 eyes of man—it will destroy Dogmatic Theology. 
 
 Knowing that the Phenomenon is true, and un- 
 derstanding the ways of the manifestation, we need 
 no longer worry about the various manifestations 
 of the Disembodied and Discarnate Egos of the Pre- 
 Christian Era, nor is it necessary for us to feel dis- 
 turbed over the increasing Disbelief in the silly ma- 
 terial explanations of the Scriptural Texts, for our 
 knowledge is based upon the very existence after 
 socalled Death which the Clergy claim—while true— 
 does not manifest, declaring such manifestations to 
 be delusions produced by “Satan”, although they 
 should know that the Pharisees said the same thing 
 to Jesus. 
 
 The Asiatic Occultism with its various forms of 
 modern doctrines so eagerly believed in by Western 
 Minds, becomes a complete fiasco when confronted 
 with the true phenomenon, for the true Phenomenon 
 
64 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 proves to the sincere investigator that Re-Incarna- 
 tion is but a “Possession of a Human Organism to 
 which the Possessing Ego has NO Right whatever,” 
 having in the majority of cases seduced a human 
 mind which was willing to be seduced and enslaved 
 for services rendered. The Re-Incarnationists, no 
 matter how wise they may think themselves to be, 
 most certainly have never studied the Phenomenon 
 of Mediumship nor become Mediums themselves, for 
 if they had, they could not be Believers in the Vari- 
 ous Hindu Ideas, unless they have lost all reason 
 or else attempt to stifle their conscience. 
 
 If Jesus received his knowledge from India, if 
 he was in India to be taught the ‘‘Wisdom Religion,” 
 it must seem extremely peculiar to say the least that 
 no Buddha, not even Chrishna, taught the results 
 of the Better Resurrection, and it is very peculiar, 
 indeed, that Jesus did NOT teach Re-Incarnation, 
 but instead warned against a life which must lead 
 to it, calling it the RESURRECTION TO CON- 
 DEMNATION. These Fundamentals were force- 
 fully taught by Paul and the Apostles. 
 
 Western Hinduism, seeing in John the Baptist 
 a Reincarnation of Elias, shows not only ignorance 
 of the psychic laws, but also Eastern arrogance, and 
 attempting to unite Spiritism with Theosophy makes 
 the blunder to prove a misconception with a delu- 
 sion, proving that it has not the slightest comprehen- 
 sion of this which is called “Re-Incarnation” and 
 that which is known by the term “Incarnation.” 
 
 To re-incarnate means to “again live in the 
 flesh, to again have a material body and to live in 
 that body under the laws of nature.” It includes 
 the supposition that all people who live to day have 
 lived thousands of years ago and have—of necessity 
 —re-incarnated for better or worse, and to continue 
 to do so, although they cannot remember anything 
 about their former earthlife, nor will they remember 
 about their present life in their next re-incarnation. 
 Re-incarnation means that minds like Socrates, 
 Plato, Xerxes and other souls of Antiquity are to 
 
IS JESUS OF NAZARETH THE SON OF GOD? 65 
 
 day lecturing in English through American medi- 
 ums, who in most cases are of a rather inferior ment- 
 ality. True, this sort of Re-incarnation Idea is but 
 of recent date and accepted only by some of the 
 Theosophists who believe that such “Spiritistic Im- 
 personations” serve their occult misconceptions. 
 
 The Re-Incarnationist cannot understand that 
 the Soul, both, material (anima) and spiritual, are 
 produced by the generative force and are a matter 
 of evolution of material and spiritual conduct. Un- 
 able to comprehend this, they, like the Hindus, see 
 in Life only a ‘‘natural purpose,” and for this reason 
 they require a body, a body of flesh and blood, to 
 further evolve after death upon earth, or—as a pun- 
 ishment for misconduct or sins committed in a for- 
 mer reincarnation—their next bodily environment 
 will be worse or lower than it was during their pre- 
 vious earthlife, suffering thus for sins of which 
 they have no recollection. 
 
 We are not disputing the existence of Re-In- 
 carnation, for it exists, but not as the Hindus claim 
 it. The Phenomenon as it presents itself in all 
 Spiritistic and occultistic mediumships brings this 
 fact out clearly. 
 
 Incarnation has nothing whatever in common 
 with Re-Incarnation, for it is not connected with the 
 Animal Braincenter (Medulla Oblongata), centering 
 in the Cerebellum (Spiritual Braincenter), and dif- 
 fers greatly from that form of Re-Incarnation which 
 centers chiefly in the Cerebrum, producing Material 
 Sublimity, but is still very much governed by carnal 
 things although it advises against it. Its chief ob- 
 ject is and remains with the body and its natural 
 functions, representing life as such exists upon the 
 earth and in the Material Spiritworld, therefore this 
 particular form of Re-Incarnation is produced too 
 by a contact with the Animal Brain. 
 
 Since these reincarnations act to a certain de- 
 gree like Incarnation, producing similar mental dis- 
 
66 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 turbances in their early stages, they were always 
 confounded with Incarnation. | 
 
 If the Phenomenon is true then its manifesta- 
 tion through a human organism must lend itself to 
 investigation, but the difficulties which seem to ex- 
 ists are such only because the investigator can judge 
 only effects and cannot thoroughly make himself ac- 
 quainted with the causes, hence no matter how far 
 such investigations may go, their result must—in 
 the main be always more or less a conjecture, or in 
 the best but a small part of the Truth, which in many 
 cases must lead the investigator into false judg- 
 ments. Quite different it would be if an honest 
 scientific investigator would go through the various 
 developments himself, asking for the Truth and 
 Nothing but the Truth. Such an investigator could 
 study the causes and their effects and, coming into 
 contact with better developed minds of that Other 
 World, he would soon learn to understand the Causes 
 and their Effects upon the human mind, learning 
 thus to discern between the Natural and the Super- 
 nal Manifestations. This would soon open his mind to 
 the apparent mystery of Incarnation, consequently 
 he would also have learned to understand why Re- 
 Incarnation exists and why it constitutes “Psycho 
 Prostitution.” (Psychology of Mediumship p. 84.) 
 
 It is quite clear to us that these things are not 
 only abstract, but also absurd to most Thinkers, 
 hence we are fully aware that no one will be able 
 to benefit by our explanations unless he cares to in- 
 vestigate our claims and, in our opinion, every one 
 should be interested enough in this subject to want 
 to know whether or not it is so. From a religious 
 or theologic point of view these claims should be of 
 the utmost importance, not only because they sub- 
 stantiate all Scriptural Phenomena, but more so 
 because they throw a new light on the most prob- 
 lematic subjects with which Theology at all times 
 was confronted and to day so severely seems to 
 wrangle. . 
 
 Reading the Scriptural Texts, those who reason 
 
IS JESUS OF NAZARETH THE SON OF GOD? 67 
 
 cannot help asking: ‘‘Why is it there appears a dif- 
 ference of opinion between the various writers? It 
 seems but logical that if these writers were inspired 
 by God, if God or the Angels (messengers) of God 
 told these writers what to write, there would be a 
 better harmony throughout the Scriptures. 
 
 We must first learn to understand that the 
 manifestations recorded were but in the beginning 
 a private or family affair, that the people concerned 
 —hbeing used to manifestations—were not any long- 
 er subjected to the desire to tell every body of their 
 experiences, but, visiting each other (1), talked 
 these matters over among themselves. and since 
 those who believed in the manifestations of the 
 Spirit were later prosecuted and forced to meet se- 
 cretly, it should stand to reason that they orally 
 transmitted, for perhaps many years, the things told 
 them by eyewitnesses, and interwove their own ex- 
 periences with those handed down. There can be no 
 question that among tnem gradually ‘outsiders’ 
 (people interested in manifestations) were found, 
 who had already had similar experiences, for we 
 must not forget that the Alexandrian Doctrines 
 were well known throughout Palestine, that thus lat- 
 er it became possible to have the Actual Truth eith- 
 er despoiled with pre-existing ideas, or made fit to 
 serve whatever the respective writer wished. Furth- 
 ermore a record in itself not necessarily makes true 
 the things recorded, and a number of people wit- 
 nessing the. same thing differ—often greatly—in 
 their description of it, their differentiating being 
 due to their different mentality, and so, speaking of 
 “Inspiration”, it should be elear that its results 
 would differ in accordance with the mentality of the 
 one inspired, although each who became receptive 
 would have received fundamentally the same ideas, 
 differing from the other in expression or interpreta- 
 
 (1) Luke I. 39-56. 
 
68 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 tion, or in beth, yet agreeing in the fundamentals 
 which always remain the same. This condition nec- 
 essarily had to create different schools, each school 
 formulating its own specific doctrines. 
 
IS JESUS OF NAZARETH THE SON. OF GOD? 69 
 
 INSPIRATION 
 
 The question: ‘‘What is Inspiration?’ must 
 therefore be answered before we can, even in a small 
 way, comprehend the difficulties involved. 
 
 a Inspiration” (literally, breathing into) 1s ap- 
 plied in theology to denote the action of the divine 
 mind upon the human mind, whereby the latter is 
 both supernaturally informed and qualified to com- 
 municate the information received. The term re- 
 velation is used more distinctly to express the first 
 part of this action, and inspiration to express the 
 second part. But, in truth, all inspiration, as the ~ 
 word itself bears, implies revelation... The prophet 
 or apostle is inspired only as the utterer of know- 
 ledge beyond the ordinary reach of human intelli- 
 gence. 
 
 “The inspiration of the Scriptures signifies a 
 supernatural qualification or special divine authori- 
 ty in the books of Scripture as depositories of truth. 
 When the theologian asserts any book of the Bible to 
 be inspired, he means that it possesses an authority 
 different from any other book, that it contains truth 
 not merely as any ordinary book may do, but by a 
 special divine impress. . All orthodox theologians 
 may be said to agree in ascribing this special divine 
 character to Holy Scripture; but further there is 
 no agreement. The mode of inspiration, the degree 
 and extent of it, are all subject to dispute..... The 
 advocates of plenary inspiration contend that the 
 whole letter of Scripture is inspired, that its words 
 were immediately dictated by the Holy Spirit, and 
 are literally the words of God, and not ef man. The 
 several writers of Scripture were nothing more than 
 penmen of the Divine Spirit, under whose control 
 they vibrated as the strings of a harp in the hands of 
 an artist. They were as a piece of mechanism 
 touched by God himself. Those who maintain this 
 
70 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 theory, speak, indeed, of the individuality and di- 
 verse characteristics of the writers of the Script- 
 ures, but only as one would speak of the different 
 tones which the same artist would produce from one 
 and the same musical instrument. ‘The differences 
 are not so much in the moral or intellectual indi- 
 viduality of the writers themselves, as in the diverse 
 aims and uses with which the Holy Spirit employs 
 them; for, according to this theory, the Divine is 
 all in Scripture, and the human intelligence its mere 
 vehicle or passive instrument.. ..It follows from 
 the same theory, that Inspiration is essentially in- 
 termitting. It is not a higher quality of any soul, 
 but a divine afflatus, seizing the soul at certain mo. 
 ments, and abandoning it at others (1). 
 
 “M. de Pressense, one of the most distinguished 
 of the French Protestant divines belonging to the 
 evangelical school of theology says: the Bible is a 
 mass of documents of varying age and varying au- 
 thenticity ; its text has undergone the usual changes 
 attending the transmission of historical documents; 
 it is marked by the usual inequalities and varieties 
 of style that we meet with in any other collection 
 of ancient literature; it presents in many cases pe- 
 culiar difficulties, differences and even contradic- 
 tions of detail, scientific and historical errors. All 
 who have studied the Gospels minutely, and especi- 
 ally the quotations in the Gospels and Epistles of 
 St. Paul from the Old Testament, know that there 
 are various inaccuracies and misapplications of facts 
 throughout them. The same microscope of criti- 
 cism that reveals to us the depths of inner meaning 
 of the divine message in all its manifold fulness, re- 
 veals to us also the imperfections, and even the con- 
 tradictions of the human messenger ..... None of 
 these errors, it is maintained, are of any material 
 consequence so far as the substantial veracity of 
 
 (1) p. 50, 51. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 71 
 
 Scripture is concerned. The very fact that a mic- 
 roscopic criticism. can detect no more serious incon- 
 sistencies in the Scriptural writers is rightly held 
 to be one of the most striking testimonies that could 
 be given to their truthfulness. Such slight inac- 
 curacies are the mere freedoms which writers, 
 thoroughly honest, and animated with a high inter- 
 est which overlooks trifles, permit themselves. But 
 however unimportant in themselves, they are con- 
 sidered by many theologians to be altogether incon- 
 sistent with a theory of verbal inspiration. How- 
 ever minute, they are recognized as real discrepan- 
 cies—human imperfections in the sacred record— 
 and as consequently proving that the mere text or 
 letter of the Scripture is not infallible, that it can- 
 not be regarded as a “‘direct utterance of the Most 
 High.” (Champber’s Encyclopedia “Inspiration,,’ see 
 also “Septuagint.’’) 
 
 If we speak of Inspiration, as of necessity we 
 must, we cannot help but ask, why did (or does) 
 God not inspire all people, revealing to all alike that 
 Greater Existence of Spirit outside the realm of 
 man, picking out—as it were—only a few chosen 
 ones? The more we reason here, the worse the theo- 
 logical muddle becomes, for we cannot conceive or 
 think of an “All-wise, All-mighty and Just God with 
 human limitations. Expressing ourselves thus, we 
 simply voice the sentiment of the average thinker, 
 and so, if inspiration is true, then there must be 
 someone who does the inspiring and we must be able 
 to make this one feasible to us. If God is a man, 
 if man is God’s bodily image, then God’s existence 
 is also physical in which’ case God must eat and 
 drink (as claimed by the Ancient Hebrews), for a 
 physical body needs physical nourishment, conse- 
 quently the abode of God must be physical and pro- 
 vided with the necessary sanitary conditions, an idea 
 absolutely foreign to Christ’s idea and from a gen- 
 eral point of view more than silly. 
 
 If God is a Spirit (that this is true we must 
 admit because, even if Spirit is incomprehensive to 
 
72 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 man, we cannot conceive God to be anything else 
 after we have learned to understand the phenome- 
 non) and as such inspired man centuries ago, there 
 can be no reason why the same Spirit should not con- 
 tinue to inspire man to day. But since we cannot 
 comprehend Spirit we cannot understand how such 
 inspiration can be. 
 
 Reasoning, it matters not at all that the “Trin- 
 ity Idea” is of socalled pagan origin, for we would 
 have to admit that God, the Spirit of God, mani- 
 fested to man before Abraham appeared in the He- 
 brew narratives (although the learned Rabbis of 
 modern Judaism admit that he is but a mythical 
 figure), for there can be no reason at all why God 
 should have waited until Abraham’s time. 
 
 From a psychic viewpoint we know that God 
 is triune, namely “Godhead” or “Spirit” (the All 
 Embracing Force) ; the ‘‘Holy Spirit’ (Essence of 
 God, which unites man with God, the Spiritual Prin- 
 ciple) ; the “Logos” or “Word” (Discarnate Ego or 
 ‘Spiritualized Soul). To express this Trinity properly 
 we should say: ‘“‘God-Head, Holy Spirit and Spirit- 
 ualized Soul.’’ These three are One, must be One. 
 
 No man ever has seen God, hence no man can 
 comprehend Spirit; yet man can comprehend the 
 Holy Spirit, the Essence of God, which in its all em- 
 bracing force manifests itself in man through the 
 phenomena, be they material or spiritual, for in 
 them, the activity of the mind after socalled death 
 manifests, proving that there is more to life than 
 the average mortal ever thought. The phen- 
 omena gave man at all times the idea that 
 God exists. The phenomena, being dual, were al- 
 ways interpreted and used by man in accordance 
 with his own duality, therefore it was (and is) the 
 human mind which is responsible for the variety of 
 Ideas and Beliefs and not God, for God is GOD and 
 Not man, and God’s Spirit penetrates man (matter) 
 only to the degree of his receptivity. 
 
 It is then the phenomena to which we must 
 turn if we wish to understand what Inspiration is. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 73 
 
 In our book on the “Psychology of Mediumship”’ 
 we have already thoroughly explained why the phen- 
 omena exists, hence we must refer the reader to this 
 book and limit ourselves here to the simple state- 
 ment that just as in the lower (material) phenom- 
 enon the Spirit of the Earth manifests itself, so in 
 the higher (spiritual) phenomena manifests the 
 Spirit of Heaven, that no matter how low and silly 
 the former may be at times, both, the material and 
 the spiritual phenomena, are of the same Spirit (1). 
 namely of God, for both testify to the existence of 
 God in as much even the lower phenomena not only 
 prove a Life after Death, but also point out clearly 
 the various conditions of that Life, proving beyond 
 a doubt the correctness of Christ’s statement “In 
 my father’s house are many mansions,” the realm 
 of that After Life in which all souls are by “Self- 
 Judgment judged by God.” 
 
 Under a phenomena we understand the various 
 manifestations of the souls; who, having passed out 
 into this Other World and awakened to activity, 
 manifest to man upon earth. Coming into mental 
 contact with man in the body, man out of the body 
 can inspire the former in various ways, and the in- 
 spiration thus received depends entirely upon the 
 mentality of man. There are, of necessity, various 
 kinds of inspiration which must be classed in ac- 
 cordance with their purpose, hence we speak of ma- 
 terial inspirations also, and divide them into two 
 classes, namely first: inspirations in regard to man’s 
 physical environment, direct, and second: inspira- 
 tions in regard a man’s mental environment. Spirit- 
 ual inspirations deal only with things pertaining to 
 man’s soul-life, hence to the Truth of Spiritual Life, 
 and thus we have in all Spiritual Inspirations the 
 Manifestations of the Holy Spirit, while all Material 
 Inspirations contain the Spirit of the Earth. Souls 
 
 (1) I. Cor. XII. 4. II. Tim, IT. 20-21. I. Cor. I. 27-28. 
 
74 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 of the Material Spiritworld, being still of the earth, 
 earthy, and therefore still interested greatly in the 
 physical—although they may have sublimity of mind 
 and piety—will inspire man in accordance with 
 man’s personal material and religious interests and. 
 this in conformity with their own specific personal 
 abilities and convictions (right or wrong), while 
 souls of the Spiritual Spheres give man the Funda- 
 mentals of that Truth which manifests itself to them 
 through the Holy Spirit of their environment, giving 
 man thus as much of the Holy Knowledge as he can 
 absorb, and these inspirations never differ. (1). 
 
 Understanding this, we are at once upon solid 
 ground, for we know wherefrom Inspirations come, 
 but we must learn to discern between Spirits. 
 
 Inspiration by vision can be misinterpreted, 
 Mental Inspiration, as received in “hearing voices” 
 can be imperfectly repeated, while Inspirations re- 
 ceived in writing can be altered, interpolated and 
 falsified by others. 
 
 The reason why ‘“‘the mode of inspiration, the 
 degree and the extent of it are all subjects of dis- 
 pute” among the theologians is that they refuse to 
 investigate the phenomena, hence they see only the 
 letter, which they twist in accordance with their 
 own particular school of theologic thought; hence 
 they become—without intention, false leaders and 
 “Creed-Builders,” instead of “‘Apostles of Facts.” 
 
 The Bible is inspired, it contains Material and 
 Spiritual Inspirations as well as Personal Opinions 
 of those who were inspired and those who compiled 
 the Scriptures. To claim that the Bible is literally 
 inspired by a Personal God, and to try to prove this 
 statement by claiming it is true because the Bible 
 inspires us, is a very silly claim, for the Rig Vedas 
 inspire the Hindus, the Koran the Mohammedans, 
 the Five King and the Four Shu the Chinese, yet 
 
 (1) Psychology of Mediumship p. 57 64. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 175 
 
 any clergy or layman who makes a statement like the 
 above disputes them the right of making the same 
 claim for themselves. 
 
 Unable to comprehend Spirit, God cannot be 
 comprehended either. If we then speak of the 
 Spirit of God, we cannot refer to it as to a “third 
 person,” for God is not a Person, neither can God 
 be divided in parts. 
 
 Theology has gone so far as to declare that 
 “God is Substance,” yet if we speak or refer to sub- 
 stance we at once have in mind “matter,” and mat- 
 ter is not spirit. No one can think of a substance 
 and at the same time believe that spirit and sub- 
 stance are one. If we, however, understand the 
 phenomena and know that the soul-body is composed 
 of matter, then we call this matter “‘substance,” re- 
 spectively affirm that it is a substance of earth- 
 matter, which through the process of spiritual evo- 
 lution becomes more and more etheralized and in 
 that condition the soul-body is a substance of eth- 
 erealized matter, hence minus all cosmic (animal) 
 desires, consequently freed of sex. Matter exists 
 even in the highest spheric conditions, but since it 
 does not resemble earth-matter (being highly ether- 
 ealized), the outward form of all spiritualized souls, 
 while resembling their former self from the should- 
 ers up, is vaporous, appearing more like a nebulae in 
 which the “thinker” works (exists), but never tak- 
 ing on the human form proper. 
 
 Now while we can build conjectures regarding 
 God upon this phenomenon, and claim God to be a 
 Substance, this substance would be even more ethe- 
 real than that of which the spiritualized souls are 
 composed, and since the phenomenon proves that 
 man cannot come in contact with angels—due to 
 their vibratory force—it must stand to reason also 
 that man cannot come in contact with God; thus then 
 it becomes clear that God Itself did not and could not 
 have inspired any human being. 
 
 The Spirit or Essence of God—being in the 
 strictest sense of the word ethereal vibrations— 
 
76 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 while a part of God is God only in as much as it em- 
 anates from God, and since all spiritualized souls 
 live in these vibrations it becomes clear that they 
 are the Sons of God, respectively God’s children. 
 Man upon earth is the son of God by degrees only, 
 and, aspiring true Spirituality, man lives in or as a 
 shadow of the things to come. If we then speak of 
 Spiritual or Divine Inspirations and claim—as prov- 
 en by the phenomenon—that all Divine Inspirations 
 contained in the Bible, or elsewhere, were not given 
 man by God directly, but come to man through the 
 offices of Discarnate Egos, who—living in the Di- 
 vine vibrations—act as messengers of God upon 
 earth, we simply affirm by experience a Truth 
 known to the Seers, Prophets, Disciples and Apost- 
 les. 
 
 Luke, who lived at the time of Paul, was with- 
 out a question often an eyewitness of manifestations, 
 and in our opinion, a spiritual medium, a psychic. 
 Reporting the things he heard of when in company 
 with the people who knew of these happenings, he— 
 without a question—used his own experiences in 
 connections with his reports, for undoubtedly he 
 “heard voices and saw angels (discarnate egos) him- 
 self. The same would, in our opinion have been the 
 case with all gospel writers, each of whom would 
 report the things most interesting to himself or to 
 those to whom they conveyed the respective narra- 
 tive. 
 
 The compilers of the New Testament sifted the 
 material and destroyed what they thought unfit 
 for their purposes, they also added their own ideas 
 to the existing stories in which not all of these so 
 called holy men believed, because to them the mani- 
 festations may have existed in a natural way only 
 (Gf at all), hence became a matter of course, thereby 
 missing the supernal side. This would naturally 
 Jead them toward a dogmatic way of explaining, and 
 force them thus to hold on to material explanations 
 of the Supernal. 
 
 Taking .all this into consideration it becomes 
 
IS JESUS OF NAZARETH THE SON OF GOD? 77 
 
 clear that if one cannot believe in these records but 
 is interested in the question “Is there a Life after 
 Death?’”’, the present day phenomena must answer 
 this question. If then this question is answered in 
 the affirmative, it would also affirm the Supernal 
 side of the question and thus it would clearly prove 
 that Jesus of Nazareth is the Son of God in as much 
 he became the vehicle through which the Spirit 
 Christ manifested. 
 
 God is a Spirit, hence all things coming from 
 God must be spirituelle, must concern directly the 
 Spiritual Principle in man. Spirit has no _ sex, 
 neither is there sex in the angelic state, for sex be- 
 longs to nature, to the physical universe, while the 
 Spirit, as well as the angelic condition, is outside the 
 physical realm and belongs to the so-called Eccles- 
 iastic or Divine Spheres, conditions incomprehensi- 
 ble to man. 
 
 If Jesus was born unlike the rest of men, then 
 his birth was miraculous, and God, setting aside the 
 laws of nature thus, could have willed him into psy- 
 sical existence without using a woman’s organism. 
 Such a creation would have been more miraculous, 
 although it would have caused the same disbelief 
 and the same theological wrangling to exist then 
 and now. Had there been thousands of eyewitness- 
 es testifying that at a certain time a man called 
 Jesus was seen to descend from the sky, dressed like 
 other men, claiming to be the son of God, those who 
 had not witnessed the affair would have laughed it 
 out of existence, and the world of to day would do 
 likewise, claiming that he was a clever hypnotist, or 
 that somebody lied and that others repeated the lie 
 until they believed it to be true. 
 
 The Christians deny the truth claimed by the 
 Hindus for Chrishna and Buddha, but accept a simi- 
 lar account without doubting, because it is written 
 in a book called Bible, claiming that this particular 
 book was inspired verbally and personally by God, 
 
78 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 although they do not know how this happened, 
 wrangling over the mode of inspiration. 
 
 The acceptance of inspiration one cannot as- 
 cribe to a truth manifestly felt while reading the 
 - Bible, for the Hindus, the Chinese, the Mohammed- 
 ans etc. believe as sincerely in the contents of their 
 sacred books as do the present day Christians in 
 theirs ; therefore we should be able to find the reason 
 for such rather in the ‘‘experienced phenomenon” 
 than in the respective Holy Books, and become a- 
 ware that while the various Beliefs agree in the 
 Fundamentals (Manifestations of the Spirit), their: 
 differences are due chiefly to the misinterpretation 
 of the Phenomenon, hence to the different opinions 
 in regard to what Life is, and since Life moves in 
 cycles around the Phenomenon, manifestations dif- 
 fer only in degrees; consequently the more the Phen- 
 ‘omena are studied in direct experiences they more 
 they will, of course, be understood, until finally the 
 Sacred Truth of the Manifestation becomes univer- 
 sally accepted as such. It is this Truth which 
 makes us free. 
 
 The conception of the first Christians that 
 “Jesus was conceived and born like other men,” 
 while out of harmony with the dogma, is in harmony 
 with the Fundamentals of the Scriptures, therefore 
 it is also in harmony with the Phenomenon and 
 proves that “nothing is impossible with God’ when 
 matter is receptive to the Spirit of God. 
 
 We are not disturbing the belief in the Annun- 
 ciation to Zacharias nor that to Mary, for we firmly 
 defend both as true, although we see no necessity of 
 a belief that the messenger used the very words as- 
 eribed to him, neither are we laying stress upon the 
 idea that “Gabriel” was the chosen “‘angel,’”’ because 
 there is absolutely nothing in a name; besides this 
 we are not speculating, hence cannot make use of 
 genealogies and ideas formed by man, holding our- 
 selves strictly to the Phenomenon as such still exists 
 and is experienced by man, and more so upon our 
 
IS JESUS OF NAZARETH THE SON OF GOD? 179 
 
 own direct knowledge based upon personal experi- 
 ences made after death. 
 
 We are not disputing Joseph’s vision, but we 
 dispute the idea that he wanted to divorce his wife 
 because she was with child, and claim this to be an 
 interpolation of later years. 
 
 To the materialist the Bible stories are a stum- 
 bling block because in most cases the scribes of 
 the various Old Testament stories simply report 
 what they heard, and not understanding the phen- 
 omena well enough, mixed with it “patriotic folk- 
 lore,” glorifying their tribal God whose existence 
 they could fathom as little as can the people to day, 
 hence a personification of God became necessary. 
 On the other hand, the clergy bound dogmatically to 
 hold on to these stories, see in them likewise only 
 material things, and having once blundered in their 
 conception, of course they seldom dare to openly 
 revolt against their superiors who, in turn, fear that 
 their entire dogmatic construction would tumble if 
 they were to admit their error. Those who want 
 to know the Truth and who are acquainted with the 
 Eastern Philosophies are tempted to discard Christ- 
 ianity and, accepting either Spiritism or Occultism, 
 or both, fall from: the frying pan into the fire, de- 
 ceiving themselves still more than do the material- 
 ists and the clergy. 
 
 To understand the Eastern Philosophies and to 
 comprehend the Scriptural Text, both Old and New, 
 one must study the Phenomenon. To be able to dis- 
 cern between the material and the spiritual inspira- 
 tions one must go deeper into this study and make 
 the experiences himself, therefore, no matter what 
 kind of an argument one may produce, it is and re- 
 mains the Phenomenon which will answer the ques- 
 tion and solve the apparent riddle of Life. 
 
80 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 TRINITY-DISCOURSE 
 
 “In the beginning was the word, and the word 
 was with God, and the word was God. And the 
 word was made flesh and dwelt among us. i 
 (John I. v. 1, 14.) 
 
 The Ancient Egyptians worshipped God in the 
 form of a Trinity, and when Thulis, a great Egy- 
 ptian monarch, asked the oracle of Serapis: “Tell 
 me if ever there was before one greater than I, or 
 will ever be one greater than 1?” the oracle answer- 
 ed: “First God, afterward the Word, and with them 
 the Holy Spirit, all these are of the same nature and 
 make but one whole of which the power is eternal.” 
 (Higgin’s Anac. Vol. II. p. 14.—Ibid Vol. I. p. 805, 
 see Nimrod Vol. I p. 119.) The Logos or Word is 
 of Egyptian origin. The Alexandrian Theology, of 
 which Plato was the chief representative, taught 
 that the Logos was the “Second God’, a being of di- 
 vine essence, but distinguished from the Supreme 
 God. It is also called “the first born son of God.” 
 It is in the Alexandrian branch of Judaism that we 
 must seek for the antecedents of the Christian Doct- 
 rine of the Logos. (A. Reville, Dogma of the Deity 
 of Jesus p. 29.) 
 
 The Assyrians had “Marduk” for their Logos. 
 He was addressed: “Thou art the powerful one, the 
 lifegiver, the prosperer, merciful one among the 
 gods, eldest son of Hea, who made heaven and earth, 
 Lord of Heaven and earth, who an equal has not, 
 merciful one who dead to life raises.” (Ibid) The 
 Chaldeans had their “Memra” or “Word of God.” 
 ( Ibid p. 28). In India we have the “Tri-Murti” or 
 
 “Three-Form,”’ consisting of Brahma, Vishnu and 
 Siva. Brahma i is without form, he is the creator, in 
 Vishnu he is the preserver and in Siva the destroyer, 
 respectively the regenerator. In the Veda we find 
 the triple form of Fire, and the Triad of the Gods: 
 
IS JESUS OF NAZARETH THE SON OF GOD? 81 
 
 Agni, Surya and Indra. (Monier William’s Ind- 
 ian Wisdom p. 324.) 
 
 Justin Martyr, a Christian Father, said: “If 
 we Christians hold some opinions near to kin to the 
 poets and philosophers in great repute among you 
 (pagans), why are we so unjustly hated?—There 
 is Mercury, Jove’s interpreter, your imitation of Lo- 
 gos, in worship among you, and as the Son of God, 
 called Jesus, should we allow him to be nothing more 
 than man, yet the title Son of God is very justifable 
 upon the account of his wisdom, considering you 
 have your Mercury, also called the Son of God, in 
 worship under the title of the Word and Messenger 
 of God. (Apol. I. ch. XX.—XXII.) 
 
 Again the Christian feels disturbed, finding 
 that the doctrine of the Trinity is still older than 
 the Christian Era, and without a question the know- 
 ledge of the fact that the “Word” was already ac- 
 cepted by the Ancients as a very essential part of 
 the Spirit (God) must greatly shock him, and this 
 perhaps the more so if he studies the definitions of 
 the oracle of Serapis and the Alexandrian Concept: 
 “Logos: Being of Divine Essence and as such the 
 First born Son of God.” If he then considers Jus- 
 tin Martyr’s controversy with the pagans, he may 
 well come the conclusion that this Church Father 
 appears to apologize rather for having Jesus called 
 the Son of God than to defend the Christian doct- 
 rine. 
 
 We can clearly see that the Hindus (Inders) 
 conceived the Creator without a form (body) hence 
 in an unadultered belief in Brahma had no way to 
 personify him, and thus Modern Hinduism could 
 claim that this particular idea was borrowed from 
 them by the New Testamental Writers, or by Jesus 
 himself, stating that “God is a Spirit’ expresses 
 their very thought. The viewpoint received by 
 studying the Phenomenon, however, differs widely 
 from such a conception and positively disproves 
 that conception. 
 
 We have in the Phenomenon an “Outside Force’”’ 
 
82 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 manifesting to the “Inner Force” of man, a perplex- 
 ing Something which the average human mind finds 
 hard to comprehend because its manifestation seems 
 to be beyond the laws of nature known to man. 
 There were at all times people who were sensitive to 
 it, who not only formulated distinct ideas and be- 
 liefs and, having at their command a knowledge far 
 beyond the comprehension of the common people, 
 used that knowledge for the purpose of ruling them. 
 . This then we call ‘“‘Animism”, because it developed 
 fear of Spirits, hence Spiritworship and a belief 
 that inanimate things are possessed by Spirits. 
 There were, however, at all times people who, 
 finding far more in the Phenomenon than others, 
 formulated distinct ideas and beliefs based upon 
 their experiences, and thus laying the foundation to 
 a better understanding of the Phenomenon, left 
 their ideas and beliefs with their disciples, some of 
 which in a very natural way always fell back into 
 animism, producing by degrees Occultism and 
 Spiritism, which finally brought forth new schools, 
 out of which the Alexandrian Philosophies gradually 
 emerged. To these philosophers the Phenomenon 
 in its various manifestations was well known, and 
 so, if we read of the Essenes and believe that their 
 society or school existed about 500 years before our 
 era, their doctrines, we may well assume, were at 
 the beginning but a mixture of the best comprehen- 
 sions of the Phenomenon and later became—because 
 of their constant concentration upon the best—ad- 
 vanced more, due to the still more advanced contact 
 with the Other World. Reading the history of that 
 time to the time of the Alexandrian school (300 B. 
 C. to 500 A. D.) it seems to become quite clear that 
 a “Spiritual Awakening” took place during said 
 period. While there is nowhere an authentic proof 
 for the existence of Chrishna, nor of any Buddha, 
 it is quite reasonable to believe that such characters 
 actually existed and taught a certain “Sublimity”’ 
 to man, but the quintessence of that particular Sub- 
 limity must, in our opinion, be credited to the philos- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 83 
 
 ophers of Alexandria and this especially to the geni- 
 us of the Greeks. Nevertheless, the evolution of 
 the Phenomenon from the crudest form, of Animism 
 to the highest form of Mental Contact, seems to sug- 
 gest a “Higher Force” as the Fundamental of the 
 crudest Phenomenon, for without a Life after Death 
 even the crudest Phenomenon could not exist. The 
 lowest Phenomenon testifies therefore to the exist- 
 ence of the Highest Manifestation, consequently 
 proves with its own existence the existence of a 
 “Spiritual Force’, called God. Here then we enter 
 upon the “Spiritual Side of Life,” and while we can- 
 not—as man—comprehend God and say “God is a 
 Spirit” and as such has no form, has no body in that 
 sense of the word, the very evolution shown in the 
 Phenomenon points toa ‘“Supernal Purpose” in 
 which we cannot help seeing a well defined plan 
 which, as it seems, begun to crystallize more and 
 more, proving that the more man’s concentrative 
 force (reason) focused upon the better understand- 
 ing of the Phenomenon, the more this plan fulfilled 
 itself, leaving—as it were—during the intervals its 
 ' markstones either by way of introducing a Thought 
 of Coming Events by using a capable human brain 
 as the medium of teaching that thought actually, or 
 by way of “Vision and Prophecy.” Since such ve- 
 hicles of communication were not destined to be but 
 of one particular tribe or race (man being of one 
 family before God), these manifestations of teach- 
 ing, of vision and prophecy, were universal, hence 
 testify one of the other, but were interpreted and. 
 used geographically. This means that somewhere, 
 beyond man’s sphere of influence, exists a “Council” 
 who endeavors to show man the way, that however 
 this Council is not ‘‘almighty”’ because of man’s own 
 animal nature, which does not readily respond to 
 the higher vibrations, and under the laws of nature 
 is only, to a certain degree, sensitive to cosmic vi- 
 brations; consequently in his crude state of mind 
 man can come in contact only with “‘his own flesh 
 
84 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 and blood,” with the Phenomenon produced by his 
 own kind. 
 
 In speaking then of the Alexandrian Philos- 
 ophies we become more charitable toward their ex- 
 pounders if we learn to understand that because of 
 the profound study of the Phenomenon by these wise 
 men it became possible to the “Supernal Council” 
 to fulfil its mission, to impress and to develop the 
 very characters required to bring before man the 
 solution of the great mystery called Life. But this 
 again produced an apparent new mystery, because 
 the process as to how the “Logos”, the Word, could 
 become “flesh”, puzzled those who did not believe in 
 the Phenomenon. Those of the Alexandrians who 
 understood the Phenomenon saw nothing new in it, 
 to them the manifestations of the Spirit through 
 Jesus of Nazareth was but the natural sequence of a 
 contact made, the natural result of all contacts being 
 the same. It was this point of view which prevented 
 them feeling the “Spiritual Aspect,” consequently 
 they could not understand the new doctrine of the 
 “Better Resurrection” and, rejecting it, they held on 
 to their own discoveries, explaining and teaching 
 them, in accordance with a philosophy most appeal- 
 ing to them. | | 
 
 Plato, who next to Socrates was the greatest 
 Philospoher and Truthseeker among the Greeks, had 
 perhaps more direct knowledge then some of the 
 Disciples of Jesus, and was correct in distinguish- 
 ing “Two Elements” of the soul, and in stating that 
 “the divine part of the soul concerns itself with the 
 knowledge of the Eternal and partakes of the Di- 
 vine Principle, while the mortal soul (anima) con- 
 cerns itself with the body and is perishable’; al- 
 though he was wrong when he stated that those two 
 elements are one, or linked together by the Spirit, 
 unless he meant “linked together by mind,” which 
 however, is but the net result of both the mortal 
 soul and the spiritual soul, and constitutes the real 
 Ego or Thinker. His belief in future retribution 
 and his exonerating God from the responsibility 
 
IS JESUS OF NAZARETH THE SON OF GOD? 85 
 
 of Evil or Sin, with his explanation of the Logos, as 
 well as his distinction of the two elements of the 
 soul, proves his deep study of the Phenomenon, mak- 
 ing him the greatest expounder of the Fundamentals 
 of the Psychology of the Soul of his time and there- 
 fore of the Principles of Spiritualism. 
 
 _ Taking into consideration that such profound 
 knowledge was already expounded three or four 
 hundred years before our era, we need not wonder 
 why some of the biblical writers (old and new) 
 should have made use of it; neither is it wrong to 
 believe that the compilers of the Bible later inter- 
 polated, using some of their own more or less Alex- 
 andrian ideas for the purpose. 
 
86 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 ANNUNCIATION-DISCOURSE 
 
 Studying the Phenomenon one will find that 
 while it is in part physical, it is mental as a whole, 
 and while it is abstract it becomes concrete in vari- 
 ous ways, being then either audible or visible. It 
 can be audible only in “‘raps and knocks’, or with the 
 help of the human organism and this in particular 
 where the vocal chords are used for the purpose (1). 
 
 The conversations refered to by Luke were men- 
 tal and heard only by the party or parties concerned. 
 This could be best explained by refering to vivid 
 dreams, during which the dreaming person sees, 
 hears and speaks to people, all of which, of course, 
 cannot be partaken by an other person. If the brain 
 of a person is far enough developed for the purpose, 
 this which is called ‘“Trance’”’ is not required for the 
 “hearing, seeing and speaking” because such a de- 
 velopment made the brain so sensitive to external 
 _vibrations that it readily responds without the 
 slightest discomfort. That the people refered to by 
 Matthew and Luke had such a development and were 
 concerts used to such discourses, must become 
 clear. 
 
 St. Luke introduces first the Highpriest Zach- 
 arias and his wife Elisabeth, of whom he says: 
 both were righteous before God, walking in all the 
 commandments and ordinances of the Lord blame- 
 less.”” This is a very important point from a psy- 
 chic viewpoint, testifying in itself that their contact 
 with the Other World was a “Spiritual Contact’, 
 
 \ 
 
 (1) Psychology of Mediumship. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 87 
 
 for such people can—under the law of attraction— 
 not make a contact with the Material Spiritworld, 
 but this does not at all exclude the idea that they 
 did not have their various and necessary tribula- 
 tions previous to their higher development, for they 
 were but human. That Zacharias as a Highpriest 
 should be a Psychic is nothing to wonder about, for 
 such gifts were in those days cherished in families, 
 and this especially in families of priests. 
 
 Refering to their age and expressing the idea 
 that Elisabeth was barren, must be called “‘the lay- 
 ing of the foundation for the miracle anticipated’, 
 but from a medical point of view it is an idea which 
 ill becomes a medicus, and Luke is supposed to have 
 been a doctor. The idea expressed is oldtestamental 
 and can be nothing but an interpolation injected by 
 some one else, and Luke is the only gospelwriter 
 whose account contains it. His records are in the 
 main based upon hearsay and blunder even where 
 he repeats the conversion of Paul, yet he was con- 
 nected with Paul and therefore should have known 
 better. (Acts IX. v. 7, and ch. XXII. v. 9.) 
 
 That Zacharias came into contact with a “high- 
 er spiritual force than that to which he was accust- 
 omed, becomes clear in the statement “‘he was troubl- 
 ed and fear fell upon him”, an expression used 
 throughout the Scriptures where the respective mor- 
 tals suddenly faced a Discarnate Ego of higher vi- 
 brations than produced by those to whom they were 
 attuned or in harmony with. It is this very vibra- 
 tory force which makes it impossible to man to come 
 into contact with “Angels”, a contact which would 
 burn out man’s brain much the same way as experi- 
 enced by a high voltage of electricity. 
 
 Zacharias losing his voice during the time of 
 this contact is nothing to wonder about, for while 
 fear has at times lamed the speechcenters, here the 
 vibratory force was sufficient to do the same thing. 
 His doubting of the message is but human, and it 
 
88 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 should be noted that no matter how many proofs 
 some of the Old Testmental Seers received, they 
 doubted and had to be given particular signs, a hu- 
 man peculiarity still noticeable to day. True, the 
 sign given him with the prophesy that “he shall be 
 dumb until the day these things, shall be performed” 
 must be classed a “‘miracle”’ as long as the Phenom- 
 ena are not understood, but then is not the Phenom- 
 enon a miracle also? 
 
 Zacharias was a Psychic, hence had spiritual 
 guidances. Hie was “led by the spirit,” and these 
 guidances at times controlled his Cerebellum, there- 
 fore if they desired “to hold his speechcenters” so 
 that he could not make use of them, they could do 
 so by “constant control’, under which the rest of 
 the faculties would in no way be interfered with. 
 Such a state resembles ‘““Aphemia’’, and is some- 
 times caused by “Spirit-Overcontrol,’ and can pro- 
 duce paralysis. In the case of Zacharias the Ap- 
 hemia was a punishment for disbelief, which may 
 sound rather peculiar and appear to carry justice 
 too far, yet all Psychics know they are often puni- 
 shed severely by their guidances for doing things 
 against their better knowledge, hence they under- 
 stand the spiritual meaning of terms like “brim- 
 stone and fire” as well as that of “hell”. From a 
 psychic viewpoint it is not necessary to believe that 
 Zacharias was “dumb until the prophecy came 
 true,” there is no necessity for such a belief, neither 
 is it necessary for ones salvation to believe that it 
 actually happened. It is, however, quite possible 
 that Zacharias lost his speech due to fear as well 
 as to the unaccustomed vibratory force and that at 
 the same time an Over-Contact was established and 
 served as form of punishment. 
 
 The materialists are right in their claim that 
 miracles are not performed, for no matter how mar- 
 velous anything may be, there is not one single true 
 phenomenon ever produced by even the slightest 
 
IS JESUS OF NAZARETH THE SON OF GOD? 89 
 
 deviation of the laws of nature, but man, not under- 
 standing these laws can, of course, not comprehend 
 his own mental force, which is but a small part of 
 the very laws of nature he so frequently disturbs, 
 and for this reason he cannot believe that ‘“‘Soul- 
 Mind’’, being the most marvelous force in itself, per- 
 forms “miracles” daily upon earth by making use of 
 the psychic laws which manifest themselves within 
 the natural and divine laws. 
 
 “...-He shall be filled with the Holy Ghost, 
 even from his mother’s womb....and shall go be- 
 fore him in the spirit of Elias....” (Luke I. 15-17). 
 
 “ ...Fear not Mary....thou shalt conceive in 
 thy womb and bring forth a son....he shall be 
 great and called the son of the Highest....The Holy 
 Ghost shall come upon thee and the power of the 
 Highest shall overshadow thee: therefore also that 
 holy thing which shall be born of thee shall be call- 
 ed the Son of God.” (Luke I. 30-35.) 
 
 No one can comprehend God for the simple 
 reason that no one ever saw God. For the same 
 reason no one can comprehend Spirit. Since no 
 mortal ever saw an Angel, it is impossible for any- 
 body mentally to picture an angel without misusing 
 his imagination. True, angels, being teachers in the 
 Spiritual Spheres, can be comprehended by those 
 who, living there, come in contact with them, and so 
 it can be said that the spiritual guidances of Psy- 
 chics on some occasions gave a description of them, 
 but we know from our own experiences that to ex- 
 plain spiritual things, even to a well developed Psy- 
 chic, produces doubt in his critical mind. This is 
 but natural, for even he can comprehend only things 
 he actually sees or comes in contact with, hence he 
 uses for all things beyond the realm of his compre- 
 hension the term “believe” instead of the term 
 “know’’, without casting doubt upon the veracity 
 of his guidances. 
 
 Angels are usually pictured with “wings”. 
 
90 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 Why should they. have wings? “Thoughts have 
 wings.” It is a symbolic expression implying first 
 “protection.” A fowl takes its young under its wings 
 to protect it from from an enemy; second it implies 
 ‘instant action, quick service, help.” 
 
 Sometimes the wings of angels are highly col- 
 ored, as is the dress of an angel, and while these 
 wings and dress colors are symbolic, in most all 
 pictures of angels they mean nothing, expressing 
 rather the opposite of this which they mean to ex- 
 press, because the hue of coloring is wrong, and the 
 reason for the existence of color not understood. 
 Colors are of the utmost importance in all pheno- 
 mena, and thus we see even here how interpolation 
 and misinterpretation works in the Ecclesiastic Art. 
 This is also due to the fact that Spiritual Evidence 
 became lost. 
 
 The Holy Ghost cannot be comprehended under 
 the Dogma of the Trinity as explained in the Ortho- 
 dox Church, for if God is a Person, a man, and the 
 Logos, the Word is a Person, a man, then the Holy 
 Ghost, being the third person in the Trinity, is a 
 man also. Since all three are one and can be every- 
 where at the same time, all three must have, not 
 only the power to divide themselves into untold num- 
 bers of atoms, but must also have the power to di- 
 vide the Most Divine Intelligence into three parts 
 and then into untold numbers of atoms, each of 
 which would have to be the Most Supreme Intelli- 
 gence itself. 
 
 There is no reason for such a complicated di- 
 vine surgery. 
 
 God, the Incomprehensible, Most Holy Intelli- 
 gence, Supreme Existence, Spirit per se, Its Abode 
 and Selfexistence cannot be brought into argument. 
 without speculation, and to speculate with things 
 abstract is a folly. 
 
 We know that God is, because we understand 
 the Supernal Purpose of Life and therefore we know 
 that this purpose would not be if there were no Sup- 
 ernal Intelligence in existence. Calling this Intel- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 91 
 
 ligence God or Spirit per se, we do know that Its 
 Essence manifests Itself directly throughout the 
 Spiritual Spheres, and in an _ indirect way 
 throughout the Material Spheres, including the 
 Sphere of Man.—Anything which exists manifests 
 its existence, yet there are existences which are not 
 manifesting to man because man’s senses are too 
 far removed from them. 
 
 . The Essence of God, called Holy Ghost or Holy 
 Spirit , is but a vibration which, emanating from a 
 source far beyond man’s sphere, destroys all coarser 
 atoms of matter and, purifying matter, holds within 
 its vibratory force: the etherial substance thus as- 
 sembled. It is therefore “Fire, Light, Water,” (*) 
 respectively “Vapor”, in which the Natural and the 
 Supernal are in complete harmony. This harmony 
 produces the Spiritual Environments in which are 
 Light and Peace, but the closer to the earth we are, 
 the less this vibratory essence can be felt, due to the 
 earth atmosphere and man’s mind, which are mat- 
 ter. Since the Essence of God animates matter only 
 to the degree of its receptivity, God is almighty only 
 where matter is in the condition to allow the ether- 
 eal vibrations to reach it and to regenerate it. 
 
 If, then, the St. John-to-be was ‘‘filled with the 
 Holy Ghost from his mother’s womb,” the miracle is 
 simple enough, for his mother’s mind was in the con- 
 dition to come —under the Law of Attraction—into 
 contact with Discarnate Egos (Spiritual Guidances) 
 hence, while the child was conceived and born under 
 the laws of nature, its soul grew under the ethereal 
 ' vibrations received by the mother, i.e. the vibratory 
 force of John’s personal Spiritual Guidance was, and 
 remained, directly focused upon the embryo’s 
 growth through the mind of its mother. It should 
 then be clear, that the conception of John was not 
 tainted by the lust of the flesh, but was a matter of 
 “Spiritual Selection’, hence John was conceived in 
 an Immaculate Condition of the mind. 
 
 The thoughts expressed in verse 17: “‘he shall 
 go before him in the spirit and power of Elias” does 
 (*) Hebrews XII. 29. 
 
92 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 not mean that. the soul-mind of Elias was the direct 
 spiritual guidance of John; it means that his spirit- 
 ual guidance will be in application like the one Elias 
 had, namely one which manifests itself strongly to 
 the material senses of man.. If we read Luke ch. IX. 
 54-56., we see that Christ brings out strongly this 
 very material condition by saying: “Ye know not 
 what manner of spirit ye are of.”” When according 
 to St. John (ch. I. 19-23) John the Baptist was ask- 
 ed whether or not he is Elias, he answered ‘‘no’’. 
 This answer shuts out all interpolations regarding 
 the subject of the “Reincarnation of Elias” as well 
 as the reading into the text Malachi IV. verse 5 and 
 other similar references. 
 
 John as “the man sent from God to bear witness 
 of the Light” (John I. 6-8) knew his own guidances 
 and could see them, therefore he was well aware that 
 he is not Elias in the abstract—that Elias was not 
 one of his guides. Even so the reference to Elias 
 has a specific meaning and implies, as already point- 
 ed out, that his spiritual guidance will—like the 
 force of Elias—manifest itself strongly to the ma- 
 terial senses of man, and that the same force is (and 
 will again be) brought into service for the purpose 
 of destroying the false and degenerating ideas a- 
 mong men. Preaching the coming Event, he used 
 the (material) power and spirit only for the purpose 
 of convincing the people of the Truth, leading them 
 thus to Repentance, thereby fulfilling the Mission 
 of the Spirit. 
 
 Comparing the Annunciation of the Conception 
 of John with that.of Jesus, we at once notice that 
 here the Annunciation was made directly to Mary 
 and not to Joseph, while in John’s case it was made 
 to Zacharias, and we wonder if any clergy ever 
 noticed the difference? 
 
 There is, of course, a reason for it, to wit: 
 “Zacharias was the Psychic through whom the 
 Spirit worked, while Elizabeth was receptive only 
 in degrees. Mary was a Psychic, and it appears 
 from the text that she was not afraid of the appari- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 93 
 
 tion, which proves that her spiritual guidances were 
 of the same plane of vibration the Discarnate Mes- 
 senger came from, hence she was used to the vibra- 
 tory force produced by him. This proves also be- 
 yond a doubt that Mary was of a higher spiritual- 
 ized order than Zacharias. 
 
 While Mary was not afraid, she troubled herself 
 about the style of Salutation, because she was never 
 before addressed thus. Her answering the saluta- 
 tion with the question: “How shall this be, seeing 
 I know not man?” must be taken as an interpola- 
 tion, because she was espoused and contemplated to 
 be married, therefore the messenger’s answer: 
 “With God nothing shall be impossible’—becomes 
 an interpolation also, fortifying the text in regard 
 to the miracle anticipated. It appears more plausi- 
 ble that Mary asked: ‘‘How can this be, since I am 
 not married?’—and then the messenger’s answer 
 takes on quite a different aspect. 
 
 According to the text, Mary received the Holy 
 Ghost shortly before her marriage to Joseph, and 
 having conceived she was overshadowed by the Pow- 
 er of the Highest, therefore the child was holy and 
 was to be called the ‘Son of God.”’ 
 
 Receiving the Holy Ghost means to have pro- 
 duced the condition necessary to become receptive 
 to ethereal waves and thus to come in contact with 
 Discarnate Egos and to remain in that contact. It 
 means to “receive the Spirit, to be led by the Spirit, 
 to become thus spiritualized,” which is the beginning 
 of an “Incarnation,” for in that condition one be- 
 comes by degrees one with the Spirit. Then to be call- 
 ed the “Son of God” is in perfect harmony with the 
 result of the spiritual phenomenon, and even if Jesus 
 was not called the Son of God before the middle of 
 the second century, (and one can easily come to the 
 conclusion that such statements found in the text 
 are interpolations of that time, basing ones reason- 
 ing upon Justine Marty’s own statement—p. 82) 
 the result of the spiritual phenomenon will prove the 
 correctness of the statement contained in the text, 
 
94 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 although that result does not harmonize with the 
 dogmatic view held by the clergy. 
 
 From the point of view arrived at by studying 
 the psychic laws and the phenomenon, as well*as 
 from our own psychic experiences, there is no differ- 
 ence between the Conception of John and that of 
 Jesus, with the exception of the purpose involved; 
 yet there is a very marked difference between them 
 in the text. This difference is not only one of ex- 
 pression, but more so in application, hence it is the 
 application itself which spells disaster to the doct- 
 rine as formulated and believed in, for while John 
 received and was filled with the Holy Ghost even 
 from his mother’s womb, Jesus was in his mother’s 
 womb only a “holy thing,” to be called the son of God 
 because the Power of the Highest overshadowed 
 Mary, and according to the text Jesus did not re- 
 ceive the Holy Ghost before he became clarified. 
 The text states that “the Holy Ghost was not given, 
 because Jesus was not yet clarified’,(1) which of 
 course implies that there was no Holy Ghost given 
 to anybody before that time, although we find that 
 the Holy Ghost descended bodily in the form of a 
 dove upon Jesus—and remained—while he was bap- 
 tised(2). This simply proves to us that Luke, the 
 compilers or translators of his narratives, used the 
 term, ‘‘Holy Ghost” too frequently, without discern- 
 ment, and that the text—as it stands—could not 
 have been verbally inspired even by any Discarnate 
 
 From the dogmatic viewpoint Jesus himself is 
 the second person in the Trinity, this being so, he 
 is not only God himself, but of necessity, also the 
 Holy Ghost. Consequently when Mary received the © 
 Holy Ghost, she (dogmatically) received God, the 
 Word and the Holy Ghost, respectively she received 
 
 (1) John VII. 39. 
 (2) Luke III. 22. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 95 
 
 into her womb the whole Trinity, and thus we would 
 have (dogmatically speaking) in Jesus this Trinity 
 incorporated in the flesh. This being so, Jesus, be- 
 ing the Holy Ghost, would not have been in need of 
 the Baptism by John. The descending of the Holy 
 Ghost upon him during the ceremony, as well as his 
 ‘clarification for the purpose of receiving the Holy 
 Ghost, would not have been necessary, for (dogmati- 
 cally speaking) being God he is the Holy Ghost and 
 thus he would have descended upon himself. 
 
 God is a Spirit and as such cannot be compre- 
 hended. Nevertheless we know that God is. We 
 further know that God manifests in the Spirit, and 
 this term means that the Spirit of God, which, of 
 necessity, must be holy (free of sin), in its Essence 
 works in and through all Discarnate Egos. We 
 know further that Discarnate Egos are not of the 
 earth earthy, that they have outgrown all carnal de- 
 sires and advanced beyond the Earthplane; hence 
 in their spiritual evolution reached new conditions 
 of life (heavenly spheres), each in accordance with 
 its own degree of holiness achieved, representing 
 thus each a part of the Essence or Spirit of God. 
 The term Spirit of God has then a dual meaning, 
 first: the Essence of God as coming from God to 
 spiritualize, and second: the Spiritualized Soul- 
 Mind (Discarnate Ego), which comes from the 
 Spiritual Spheres, the soul which has the “Breath of 
 Life’ and which contrasts with the soul “made of 
 the dust of the Ground,” the natural man, whose 
 soul enters the earthsphere, the Material Spirit 
 World, resurrecting to Condemnation. 
 
 One cannot make a picture of God, neither can 
 one make a picture of the Holy Ghost, to produce 
 such pictures is Idolatry and helps to destroy the 
 Truth. 
 
 The Holy Ghost can come upon a person only 
 by way of vibration if the receptive mood is produc- 
 ed, but it cannot come upon anyone without the 
 Manifestation of the Spirit, the Discarnate Ego, 
 which is the Medium through which the Essence of 
 
96 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 God works or manifests. The Spirit or Discarnate 
 Ego becomes thus the “Logos”, the Word, the Ex- 
 pression of the Spirit of God, which in contact with 
 the human brain can make itself audible in man’s 
 sphere of activity as if it were man to man. The 
 brain of man is thus, like the Discarnate Ego, the 
 Medium through which the Spirit of God manifests 
 to man, and thus the brain is, or becomes, the 
 “Jacob’s Ladder’ upon which the ‘“Angels’—spirit- 
 ualized souls—descend and ascend. 
 
 That Mary, the mother of Jesus, was a highly 
 spiritualized woman cannot be questioned; that she 
 was a Psychic the text proves. Her mental condi- 
 tion proves beyond a doubt that her guidances were 
 highly spiritualized souls, that while she already 
 had the Holy Ghost to the degree contained in her 
 guidances, her “becoming overshadowed by the pow- 
 er of the Highest” gave her during her pregnancy 
 the Holy Spirit to the fullest degree possible. This 
 means that the “Spirit Christ” working through her 
 guidances (directing them) purified her still more, 
 that the phenomenon of the Spirit purified the 
 child within her through her mind, and that, for 
 Hues reason the child was a “holy thing’, was free 
 of sin. 
 
 If we now speak of the Spirit Christ and call 
 Him the Only Begotten Son of God who ever mani- 
 fested in the flesh, we must not forget that in re- 
 mote Old Testament days “the Sons of God visit- 
 ed man upon earth” for the purpose —as some peo- 
 ple claim—of “helping man”’; but failed in their mis- 
 sion because they fell in love and married the daugh- 
 ters of man. We refer to this here only because of 
 the scriptural term used, stating in plain words that 
 they were the “Sons of God’. We cannot now go 
 deeper into this, but taking the text as it stands, 
 there can be no doubt in regard to God having had 
 a number of sons, some of which were black sheep, 
 which, while incomprehensible from a psychic point 
 of experience, sounds more than silly from a ration- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 97 
 
 al point of view and is positively impossible to have 
 happened under the Divine Laws. | 
 
 Jesus of Nazareth, while conceived and born 
 under the laws of nature, is the Spiritual Son of 
 Christ, because the Spirit Christ called him spirit- 
 ually into existence, and thus the Spirit Christ is the 
 direct Heavenly Father of Jesus. Being the Highest 
 Power in Spirituality, the Spirit Christ is the Son of 
 God, the Logos, the only one who ever gave man the 
 full spiritual Truth by teaching through the brain 
 of Jesus the Mystery of the Better Resurrection. 
 Understanding this we can also understand why 
 John said: “He that cometh from above is above all: 
 he that is of the earth is earthly, and speaketh of 
 the earth: he that cometh from heaven is above all.” 
 (John III. 31). Then all the former or pre-christ- 
 ian manifestations become very clear and selfex- 
 plaining and this so much the more so if we think 
 a little about Christ’s own words: “All that ever 
 ea me are thiefs and robbers....” (John 
 
 ees 
 
 Up to that Advent man knew only of one re- 
 surrection (although it was not called thus) for in 
 the phenomena, which manifested everywhere, man 
 received various knowledge concerning his condi- 
 tion after death, and, making use of such knowledge 
 in accordance with his mental development, he ap- 
 plied it best he could, creating many gods, angels 
 _and demons; suppositions which produced supersti- 
 tions and many false beliefs and wrong doctrines. 
 
 To understand the phenomena is, like anything 
 else, a matter of mental evolution, and where ever 
 the phenomenon became a matter of worship the re- 
 sult was always bad, for it created phantoms. 
 
 God is not a Phantom, neither is Christ a Ghost, 
 hence to worship God does not mean to fear God, it 
 means to concentrate upon the Most Holy conceiv- 
 able, to learn to understand that such concentration 
 produces a receptive mood in which one can come 
 into contact with ethereal vibrations within which 
 Discarnate Egos (spiritualized souls of former men 
 
98 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 and women) can reach ones mind and by degrees 
 spiritualize one, giving one thereby that understand- 
 ing which—in leading us to Christ, frees us from 
 all foolish genealogies, corrupt doctrines and false 
 conceptions and finally makes us Sons and Daught- 
 ers of God through the example given us in Jesus 
 of Nazareth. 
 
 True, the existence of God and the existence of 
 Christ may not be conceivable to many, yet the phen- 
 omenon works to day as yesterday, and if the phen- 
 omenon proves itself true then the Spirit Christ 
 proves Itself true also, even if the less studious mind 
 may still find it incomprehensible. 
 
 Having in the phenomena the direct proof of 
 the existence of spiritual evolution, this very evolu- 
 tion proves the Supernal Purpose of Life, and so- 
 whether comprehensible or not—the existence of a 
 Supernal Existence and of a Supernal Council be- 
 comes involintarily a matter of necessity, but since 
 neither can be made visible (concrete) to man, it 
 is up to man to study the phenomena earnestly and 
 to become guided by the “Word” to save himself 
 from the results of the Common Resurrection. For 
 this purpose the phenomenon works upon earth, a 
 miracle in itself to all who do not understand the 
 Jaws, and a folly, a product of morbid minds to those 
 who judge without knowledge; while to Orthodoxy 
 it is and remains a delusion of Satan, for Orthodoxy 
 represents Ignorance of the Laws to day the same as 
 in Christ’s time. | 
 
 If it is true that no historian of the time men- 
 tioned Jesus of Nazareth, and that Josephus refering 
 to John the Baptist ignores Jesus, it seems to us that 
 such missing testimony cannot do away with the act- 
 ual existence of Jesus. It appears to us that the life of 
 Jesus testifies to a rather short period of public ac- 
 tivity, that this activity, while taking in a number 
 of towns and cities in various territories, reached 
 comparatively few, although the text at times-refers 
 to a “multitude” of people, that there were before 
 and after him many others who worked “miracles” 
 
1S JESUS OF NAZARETH THE SON OF GOD? 99. 
 
 (1) and Paul said:.... “All these worketh that one 
 and the selfsame spirit’ (2), which allows us to as- 
 sume that the people of the time were used to these 
 things and followed those whose ‘“‘work” appealed 
 to them most. We must consider also that ‘‘mira- 
 cles and tests” given by Jesus were not given in a 
 sensational way, that they had the distinct purpose 
 of awakening the soul of man; hence while talked 
 about remained more or less a private matter of, 
 perhaps, a comparatively small circle of people in 
 each community until the Pharisees begun to make 
 him their target; even then, and during his trial, 
 the notoriety may have been but temporary and 
 without interest to any historian. As far as we 
 know, no historian ever mentioned Paul’s trial be- 
 fore Felix and Ceasar. 
 
 If John the Baptist was a cousin of Jesus, Jesus 
 must have lived at the time of John, for he testifies 
 of him. So does John the Evangelist, who appears 
 to have been first a disciple of John the Baptist, al- 
 though neither Josephus nor any other historian 
 mentions him; yet Polycarp claims to have been a 
 disciple of John the Evangelist. The doubt inject- 
 ed in regard to the time when Jesus lived seems to 
 come chiefly from the historic inconsistencies of 
 Matthew and Luke, as well as from their phantastic 
 appearing reports of the birth of John and Jesus. 
 If we, however, understand the phenomenon, these 
 doubts vanish; and knowing that characters like 
 John the Baptist, St. John, Mark, Luke and Matt- 
 hew, Peter and Paul etc, did live at the time, the 
 various historic defects contained in the text are of 
 no account, especially if we consider that such can 
 easily be interpolations of later years. 
 
 We have in the New Testamental texts records 
 of the Life and Works of John the Baptist, Jesus, 
 
 (1) p. Mark IX. 38-40. 
 (2) I. Cor. XII. 5-11. 
 
100 IS JESUS OF. NAZARETH THE SON OF GOD? 
 
 his Disciples and Apostles. These records could not 
 have been dedicated to history, they were simply the 
 experiences made by those who became linked with 
 Jesus and his followers, and more should not be ex- 
 pected of them. Whether nor not these experiences 
 are true the present day phenomenon must decide, 
 because the respective records give us only the as- 
 sertion that these things were experienced and testi- 
 fied to by the people mentioned, while the present 
 day phenomenon is now like a voice (that) cries: 
 “make plain in the wilderness the ways of the 
 Lord!” (Is. XI. 3.) 
 
IS JESUS OF NAZARETH THE SON OF GOD? 101 
 
 BAPTISM 
 
 The Baptism of Jesus has much to do with our 
 subject, in fact without psycho-analysis of this doct- 
 rine our issue would be incomplete. 
 
 One of the most pernicious arguments among 
 the churches seems to be that produced by Baptism, 
 although each church claims to believe in one and 
 the same God, as well as in the idea that God in- 
 spired the various biblical authors, a behef which 
 forces the question: ‘‘Why then does the result of 
 said inspirations remain so misty and uncertain 
 that the Church of God became split into an endless 
 chain of right and wrong believers ?— 
 
 Baptism is, of course, not of Christian origin, 
 for “washing with water” had in much earlier times 
 a religious meaning, and’ the Jews washed and bap- 
 tized those converted by them. The argument as 
 it presents itself rests entirely upon the question of 
 “Immersion,” although the present day Christian 
 Church seems to agree more or less that “Baptism 
 by Immersion” is scriptural, even if the various 
 sects follow their own inclinations or suit the one 
 converted by them. 
 
 The Greek word ‘ ‘baptizo” implies to “immerse, 
 to dip or to wash’, so that afterall it matters but 
 little which form ones conscience allows one to se- 
 lect, even if John the Baptist and some of the Apost- 
 les immersed their converts; for Jesus himself did 
 not baptize, not with water, and so if one believes 
 honestly that a complete Immersion (backward, for- 
 ward or sideways) saves one more than mere 
 
 “sprinkling,”’ ones mind should at least be at rest in 
 ones belief of salvation; but then one should never 
 wrangle with those who feel the same way about 
 sprinkling, for wrangling soils the soul. 
 
 Under the dogma of Baptism it becomes clear 
 that those not baptized, even babies, are eternally 
 
102 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 damned, although historically Infant Baptism was 
 not made a necessity before the Augustinian Doct- 
 rine of the Original Sin came into effect. (412-418 A. 
 D.) It must then be quite clear that, doctrinally 
 speaking, all infants which were not baptized and 
 died, and all people who died without being baptized 
 are eternally damned, have no chance whatever to 
 become saved, although they knew nothing of this 
 “Divine Curse’, which of course, does neither speak 
 well of God’s Mercifulness nor of His Divine Justice. 
 ‘The idea expressed is absolutely unscriptural, for 
 while to be baptized with water can only be inter- 
 preted as an outward sign of the acceptance of the 
 Belief in Christ, forming as such an Initiation into 
 the Brotherhood of those who believe in Him, it does 
 not imply that the one baptized thus “received the 
 Holy Ghost,” because all those who were baptized 
 by the Apostles (without water) “prophesied and 
 spoke with tongues,” while there is apparently no 
 such record of those who were baptized by John the 
 Baptist and his disciples, and modern Baptism has— 
 as far as we know—never produced such a phen- 
 omenon. We are quite certain that if ever such 
 would happen the baptizing clergy and his laymen 
 would declare such a person either insane or possess- 
 ed by the devil. 
 
 In this kind of “Dogmatic”, like anywhere else 
 where the clerical mind is concerned, we find the 
 “letter” predominating and the “spirit” missing. 
 It seems that no matter which way one looks in the 
 Christian Church, one always finds that popeism ~ 
 which alone knows the Truth, a Popeism which dis- 
 regards the Spirit entirely and interpretes each 
 Bible sentence in accordance with its own “Grand- 
 father-Clause,” exchanging parts of said clause 
 sometimes with Ultra-Modern Ideas of people who, 
 having somewhat outgrown clerical grandfathering, 
 demand a more liberal interpretation. 
 
 John the Baptist called the people of his time 
 (his own race) to repentance, and baptised by Im- 
 mersion. There was a deeper idea connected with 
 
Is JESUS OF NAZARETH THE SON OF GOD? 103 
 
 this action, which in iteslf only “prepared the way 
 materially.” This deeper idea was “to establish the 
 fact of the appearance of the Spirit Christ.”’ Only 
 John refers to this (John I. 26-34). The three other 
 writers report only the material side, Matthew and 
 Mark stating that Jesus, after stepping from the 
 Jordan, saw the Dove and heard the Voice, but do 
 not report that John the Baptist saw and heard the 
 same thing, while Luke simply relates what he had 
 heard repeated by others. St. John practically ig- 
 nores the material side and brings out strongly the 
 Spiritual issue. It is, therefore, of the greatest im- 
 portance that we study St. John’s account, for he, 
 having been first a disciple of John the Baptist, 
 became the beloved disciple of Jesus, and was one of 
 the three chosen ones who were witnesses of the 
 great manifestations around their master (of which 
 the rest of the disciples knew only by hearsay), and 
 one of whom justly can be said that he was the only 
 one who fully understood these manifestations. Ac- 
 cording to his records, John the Baptist said to those 
 who were sent to him by the Pharisees to inquire if 
 he is the Christ or Elias: 
 
 “I baptize with water, but there standeth one 
 among you whom ye know not; he it is, who coming 
 after me is prefered: before me, whose shoe’s latch- 
 et I am not worthy to-unloose. The next day John 
 seeth Jesus coming unto him and said, Behold the 
 Lamb of God which taketh away the sin of the 
 world. This is he of whom I said after me cometh 
 aman which is prefered before me, and I knew him 
 not but that he should be made manifest to Israel, 
 therefore am I come baptizing with water. And 
 John bare record saying: I saw the Spirit descend 
 from, heaven like a dove and it abode upon him, and 
 I knew him not, but he that sent me to baptize with 
 water, the same said unto me: Upon whom thou 
 shalt see the Spirit descend and remaining upon him, 
 the same is he which baptizes with the Holy Ghost. 
 
104 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 And I saw and bare record that this is the Son of 
 God.” 
 
 John and Jesus were cousins, hence they know 
 one the other. The statement “I knew him not” 
 therefore cannot refer to Jesus. The text seems 
 somewhat mixed, verses 26 to 31 can be taken only 
 as an explanatory introduction to verses 32 to 34. 
 From the text of John the Evangelist it appears that 
 John the Baptist was not told by his parents that his 
 cousin Jesus is the Son of God, for he did not know 
 who it would be through whom the Spirit Christ 
 should manifest, and his statement “after me com- 
 eth a man which is prefered before me” implies 
 clearly that he did not think this one to be 
 “God”. Not knowing that Jesus was the one through 
 whom the Messiah would manifest to Israel, John 
 could not have pointed him out as “the Lamb of 
 God” before the manifestation proved to him (John) 
 that it was he. The one who sent John to baptize 
 with water was a ‘“‘Soul-Mind in the Spirit and Pow- 
 er of Elias,” a Discarnate Ego which had the Spirit 
 and Power Elias was endowed with, one who, while 
 spiritualized was still of the Mosiac Law, a teacher 
 thereof, and for this reason John the Baptist was 
 neither the “Light”? nor did he have the “Light”, 
 although he was filled with the Holy Ghost from his 
 mother’s womb. 
 
 If Baptism is the symbol or necessity to perfect 
 purification from sin, the Baptism of Jesus was not 
 necessary, for even dogmatically he was free of sin. 
 If we—dogmatically—recognize in Jesus the Innate 
 Son of God, respectively God Itself, how then can 
 we claim that the Baptism of Jesus was necessary, 
 without destroying the Doctrine of the Immaculate 
 Conception of Jesus?—Immaculate means: ‘“Spot- 
 less, Pure.” 
 
 The Baptism of Jesus was not a matter of nec- 
 essity for the purpose of ‘“‘cleansing from sin’, but 
 it was necessary for the purpose of the Manifesta- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 105 
 
 tion (1) which should show John the Baptist the one 
 who will baptize with the Holy Ghost. Therefore as 
 soon the manifestation was given, the mission of 
 St. John the Baptist was ended. 
 
 John the Baptist, while baptizing people, had 
 frequently seen the Spirit descend upon people, but 
 he had never seen it remain upon anybody, and it 
 was in this test that he recognized that his cousin 
 is the One through whom the Christ should mani- 
 fest. The bodily form of the Dove is but a vision, 
 a symbol of purity, produced by the Spirit, conse- 
 quently John the Baptist did not see the Spirit Christ 
 himself, and in our opinion there was perhaps only 
 one of the disciples of Jesus who had the Soul-Force 
 to see Him, namely John the Evangelist. 
 
 In Baptism one should receive the Spirit, a 
 Spiritual Guidance, a Discarnate Ego, and thus 
 “becoming led by the Spirit,” receive the Holy Ghost, 
 the Essence of God. To receive the Spirit thus 
 either by Baptism or by laying on of hands, the one 
 baptized “spoke in tongues or phophesied.” (Acts 
 XIX. 6. II. 17-19.) 
 
 According to the Gospel of John, John the Baptist 
 says nothing about “hearing a voice’, yet if the 
 Spirit said something during the manifestation, 
 there is no reason to disbelieve the statement made 
 by the other Evangelists, for, from a psychic view- 
 point, John would have heard it, and thus it appears 
 quite correct that the Spirit descending upon Jesus 
 said: “Thou art my beloved son, in thee I am well 
 pleased,” for Jesus was the spiritual creation of the 
 Spirit Christ, although Jesus was man and had the 
 Holy Ghost, the Essence of God, through the Spirit 
 from the time of his birth. 
 
 Remembering that according to the Scriptural 
 Text the Holy Ghost was not yet given, there was 
 according to Luke ch. II. 25. a man in Jerusalem 
 
 (1) Matt. III. 15. 
 
106 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 whose name was Simeon, “upon whom was the Holy 
 Ghost,” revealing to him that he should not die be- 
 fore he had seen the Lord’s Christ, and he came “‘by 
 (led) the Spirit into the temple....” 
 
 Led by the Spirit?— 
 
 The term “Spirit” is used frequently in both 
 Testaments, and it may be hard for the Theologians 
 “to discern between Spirit and Spirit’, but then this 
 is chiefly due to the fact that they do not care to 
 learn to understand the Phenomenon. 
 
 When Jehovah “took of the Spirit that was upon 
 Moses and gave it unto several elders....when the 
 Spirit rested upon them, they prophesied and did 
 not cease,” there were others, Eldad and Medad, who 
 did not enter the tabernacle, but they too “received 
 the Spirit” and prophesied in the camp. And when 
 Joshua asked Moses to forbid them, he said: “En- 
 viest thou for mysake? Would God that all the 
 Lord’s people were prophets and that the Lord 
 would put His Spirit upon them.” (Num. XI. 24-29). 
 .... And the Lord said who shall persuade Ahab 
 that he may go up and fall at Ramoth-Gilead?... 
 And there came forth a spirit....and said, I will 
 persuade him... .I will bea lying spirit in the mouth 
 of all prophets. And he (the Lord) said, thou shalt 
 persuade him:.... behold the Lord had put a lying 
 spirit in the mouth of all these thy prophets.” (I. 
 Kings XXII. 20-23.) 
 
 ....And when the sons of the prophets....saw 
 him (Elisha) they said the spirit of Elijah doth rest 
 on Elisha” (II. Kings II. 15.) 
 
 .... ‘And the spirit entered into me when he spake 
 unto. me...) (Eg. 1,:2.) 
 
 .... And the spirit took me up and I heard behind 
 me a voice of great rushing, saying Blessed be the 
 glory of the Lord from this place.... (Ez. III. 12). 
 .... The spirit took me up and brought mein a 
 vision by the spirit of God into Caldea, to them in 
 captivity... ..; (Ez. XT; 24:) 
 
 .... And the spirit of God came upon Saul when he 
 heard those tidings and his anger was kindled great- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 107 
 
 ly, and he took a yoke of oxen and hewed them to 
 pieces. CE pani o1sG:' Tz) 
 
 If J ehovah i is God, then Jehovah is a Spirit, who, 
 according to the scribes of the Old Testament did 
 a great number of things which the God of the New 
 Testament calls a “Crime’’, things which, when com- 
 mitted by mere mortals the Christian clergy would 
 lay down as sins punished by God with eternal dam- 
 nation. The above references show that whenever 
 Jehovah gave his spirit to the people they at once 
 prophesied, and did not cease prophesying, that 
 Moses like Paul, makes Prophesy the Quintessence 
 of the Spirit; but then in the Old Testamental days 
 God gave the Prophets also a lying spirit so that 
 those whom he wanted to destroy would be led to 
 their destruction. This would then prove that Je- 
 hovah could not destroy people without “luring them 
 into his net with lying spirits’, and this we can not 
 call “almighty”, nor can we call it “allknowing’’, 
 neither can we call it “allwise and just.” 
 
 No matter how one may try to twist the “‘spirit” 
 theologically, these facts cannot be destroyed, nor 
 can they be sophistically excused. True, the He- 
 brews of those days, not having a “Devil”, had to 
 blame their God for the silly things their own mind 
 conceived and this we must excuse, but it is incom- 
 prehensible to modern thinkers that God, any God, 
 could commit such things, and it is positively a theo- 
 logical miscarriage to teach and to believe that the 
 Living God proclaimed by Christ is a Liar, Deceiver 
 and Murderer. 
 
 TO TEACH THAT ONES SALVATION DE- 
 PENDS UPON THE BELIEF IN SUCH STORIES 
 IS A THEOLOGICAL CRIME! 
 
 In studying the Phenomenon we will find that 
 the term “Spirit” is misapplied and misinterpreted, 
 therefore, we should not use this term for the pur- 
 pose of explaining the Thing that is, for the Spirit 
 of God is holy and as such, the Essence of the Most 
 
108 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 Holy which cannot reach man directly, reaching man 
 only through “Discarnate Egos.” 
 
 If the clergy study the Phenomenon and “re- 
 ceive the Spirit”, hence come into possession of the 
 various gifts explained by Paul (Cor. XII) then 
 they will learn to discern between Spirits and find 
 that God did not commit one of the bloody, deceiving, 
 lying, silly and foolish things ascribed to him by 
 these scribes; that the Spirit of God, the Essence of 
 God, did not even come within five hundred miles 
 to these storytellers, that their tales are but the 
 result of human minds and —of course—of “‘spirits” 
 (Disembodied Egos.) who manifested to and 
 through some of the Hebrew Leaders. Finding this 
 Truth, the clergy will then begin “to clean out the 
 Scriptures” and, discerning between the material 
 and the spiritual, they will know the Truth of the 
 Phenomenon, hence be freed by that Truth. 
 
 Is it not peculiar, to say the least, that one 
 should readily believe that there were among the 
 Gentiles of that time people who had visions, talked 
 with angels (men in bright clothing) and were 
 guided:-(led) by them, denying at the same time the 
 same things happening to day ?—Is it not extremely 
 peculiar to believe that the Apostles went into 
 trance, while one at the same time denies that such 
 is done to day, or if one admits such, ascribes it to 
 the Devil ?—Is it not peculiar, indeed, to believe that 
 the Spirits (spiritual guidances of the disciples) ad- 
 vised Paul not to go to Jerusalem, (1) that the four 
 daughters of Philip the Evangelist prophesied, and 
 a certain prophet, Agabus, foretold Paul that he will 
 be made prisoner by the Jews and handed over to 
 the Gentiles, while at the same time denying that all 
 these things still happen and did happen, before our 
 era, the world over?— 
 
 True, the so called Christian is prone to say: 
 
 (1) Acts. XXI. 4-11. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 109 
 
 these things were done by the Holy Ghost, that the 
 Scriptures speak of such things done by Evil Spirits, 
 by Divining Spirits. Can this so called Christian 
 discern between the things ascribed to the Holy 
 Ghost and those done by the “Unholy Ghost?’ If 
 this so called Christian has the Spirit of God, where 
 are the Gifts which the Spirit bestows ?— 
 
 The Spirit of God has become rather chimerical 
 in the Christian Church and manifests itself chiefly 
 in the sign of the dollar, in hate and hypocrisy as 
 well as in the Bible-Worship. 
 
 Matthew, Mark and John, refering to the Bap- 
 tism of Jesus, use the term “Spirit of God”, while 
 Luke states that the “Holy Ghost” descended. This 
 is confusing in a way, for the Spirit of God, which 
 is holy, can be interpreted as being the inner sub- 
 stance of God, yet one cannot define God, hence one 
 cannot speak of an inner and outer substance of God, 
 but one can speak of the Spirit of God as emanating 
 from God. The Holy Spirit—Vibration of God— 
 (Holy Ghost) is the Spirit created by God, be this 
 now in the sense of pre-existent beings (if one may 
 term them “beings’’), scripturally called “Spirits, 
 Angels’, or in the sense of “‘Soul-Minds’”’ (Discar- 
 nate Egos—Spiritualized Souls of former Men and 
 Women). Neither Spirits nor Angels can come into 
 contact with man, consequently the Spirit of God 
 is a spiritualized former human being, and this in 
 contrast to the ‘‘Disembodied Ego” of the Material 
 Spirit world, which represents the Spirit of the 
 Earth earthy, and as such has not the “Breath of 
 Life,’ hence is not of the Family of God in that sense 
 of the word. 
 
 In the Gospel of Matthew, Mark and John the 
 proper term is used, for it was the “Spirit of God” 
 which descended and remained upon Jesus. John 
 the Baptist testifies to this himself, and this Spirit 
 of God was Christ, the Messiah that came from 
 above, in contrast to others who came from below, 
 from man’s own atmosphere. 
 
 The Spirit Christ was the Word which was 
 
110 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 made Flesh in the contact with the brain of Jesus, 
 and the Word is the Expression of God which was 
 in the Beginning and which was with God and is 
 God. A word without expression remains thought, 
 therefore the Thought coming from God can become 
 audible only to man through the Spirit of God which 
 is the Agency between God and man, and the Spirit 
 of God—in order to achieve this—must work 
 through the human brain, which, as stated before, 
 becomes the Medium through which the Word can be 
 heard by others who are not in vibratory harmony 
 with the Spirit. 
 
 It is noteworthy that only Matthew reports that 
 John forbid him, and that Jesus answered ‘“‘Suffer 
 it to be so, for thus it becometh us to fulfill all 
 righteousness,” and that only Mark claims that Jesus 
 said “‘He that believeth and is baptised shall be sav- 
 ed, but he that believeth not shall be damned’; 
 Matthew stating only that Jesus ordained his disci- 
 ples to teach and to baptize, while John knows noth- 
 ing of even this. Not even Luke reports these things 
 in the Acts (ch. I.) where he relates the command- 
 ments Jesus gave his apostles before he departed. 
 To use John ch. XII. v. 48 as a parallel to Mark ch. 
 XVI. v. 16, means to throw overboard al! logic, for 
 Christ said: ‘‘He that rejected me and receiveth not 
 my words, hath One that judgeth him, the word that 
 I have spoken, the same shall judge him on the last 
 day.” To judge one not necessarily means to damn 
 one, and the “last day” means the day of ones death 
 and the day on which the second Resurrection takes 
 place, for during these periods the words of Christ . 
 will prove themselves true and the Realization of 
 this Truth constitutes a “Judgment.” 
 
 If Baptism with water had been considered by 
 Christ to be the first or second necessity to salva- 
 tion, Jesus would have baptized with water himself. 
 His own Baptism was not performed for the purpose 
 of “saving him from damnation” but was necessary 
 
IS JESUS OF NAZARETH THE SON OF GOD? 111 
 
 for the purpose of establishing the fact of “Christ’s 
 Appearance upon earth.” 
 
 We read in John ch. III. v. 22-26 and ch. IV. v 
 1-2: “After these things came Jesus and his disci- 
 ples into the land of Judea, and there he tarried with 
 them and baptized. ...And they came unto John and 
 said to him, Rabbi, he that was with thee beyond the 
 Jordan, to whom thou barest witness, behold same 
 baptizeth, and all men come to him....When there- 
 fore the Lord knew how the Pharisees had heard 
 that Jesus made and baptized more people than John 
 (though Jesus himself baptized not, but his disci- 
 ples), he left Judea.....” 
 
 The story shows that while Jesus tarried with 
 his disciples in John the Baptist’s territory, the bap- 
 tizing performed there by his disciples brought on 
 jealousy in the hearts of John’s disciples, who to 
 all appearances not only saw in Jesus’ success a great 
 force of competition, but also that they believed in 
 wholesale baptismals irrespective of the inner con- 
 dition of those baptized by them, and we may well 
 assume that their jealousy prompted them to accuse 
 Jesus of baptizing, that they had not the slightest 
 idea of the “Christ Manifestation”, although John 
 the Baptist testified to it and they admitted that 
 fact. They simply could not comprehend it. Is it 
 then such an awful thing for people living in the 
 20th. century not to be able to comprehend this is- 
 sue, if it was hard for the disciples of John the Bap- 
 tist to understand it?—Is the failure to comprehend 
 it such a spiritual crime that Damnation must follow 
 in its wake?— 
 
 Let us not forget that John the Baptist while 
 in prison sent two of his disciples to Jesus to ask 
 him: “Are thou the that should come, or look we for 
 an other?’ (1).—Why should John doubt? Did he 
 not see it with his own eyes and testify to it? Here 
 
 (1)  Matth. XI. 3. Luke, VII. 19. 
 
112 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 we can most certainly not blame “human nature” 
 for the doubt, because John had still with him the 
 spirit who told him how to recognize the One. 
 Neither Mark nor John knows anything about this, 
 and it should seem that John would be the one who 
 would know about it, unless he did not think it worth 
 the while to report it. Even so, one cannot combine 
 it with John the Baptist’s position, and this seems 
 to make the account false. 
 
 Baptism with water is an outward sign of re- 
 pentence since that time and it became an “Iniatia- 
 tion into the Church” as it was among the Jews, a 
 symbol which in itself not necessarily leads to salva- 
 tion. Baptism, be it by Immersion, Washing with 
 Water, Sprinkling with Water or by Anointing with 
 Oil, or by simply applying the given formula with- 
 out the use of Water or Oil, is but an outer form, 
 during the application of which the one baptized 
 should have created the receptive mood to receive the 
 Spirit of God, a Discarnate Ego, asa guidance 
 through life, and thus become “led by the Spirit,” 
 hence Paul asked in Acts XIX. 2: “Have ye received 
 the Holy Ghost since ye believed?”’—Paul did not 
 baptize with Water, but following the advice and ex- 
 ample of Jesus, he baptized with the Holy Ghost, and 
 all those who received the Essence of God “spake 
 with tongues and phophesied” (2). 
 
 “And it came to pass, that on one of those 
 days, as he taught the people in the temple, and 
 preached the gospel, the chief priests and the 
 scribes came upon him with the elders, and 
 spake unto him, saying, tell us, by what authori- 
 ty doest thou these things? or who is it that gave 
 thee this authority? And he answered and 
 said unto them, I will also ask you one thing; 
 and answer me: “THE BAPTISM OF JOHN, 
 WAS IT FROM HEAVEN, OR MEN?’— 
 (Luke XX. v. 1-8.) 
 
 (2) Acts. II. 4.. 17-19-38 
 
IS JESUS OF NAZARETH THE SON OF GOD? 113 
 
 Here we see very clearly that Jesus himself 
 makes quite a distinction between the Baptism 
 which is given by “Man” and that which comes from 
 Heaven, from the Spiritual Spheres, giving us full 
 knowledge in regard to John’s Testimony of the 
 true baptism, which was also given by the Apostles. 
 It should then become very clear that the Baptism 
 is in itself a Phenomena, a Spiritual Phenomena, 
 and as such not a Mystery if we learn to understand 
 the Laws under which such did happen and still 
 happens. 
 
 Scripturally it is well known that the chief 
 ‘priests, scribes and elders of the Synagogue claimed 
 Jesus to be possessed by the Devil, that they ascrib- 
 ed his work as well as that of his followers to Satan, 
 much the same way as the Christian Theologians, 
 Scribes and Elders have been( and still are) as- 
 cribing the present day Manifestation of the Spirit 
 to the same source. 
 
114 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 TEMPTATION 
 
 Next of importance to our issue is the “Temp- 
 tation of Jesus’; but before analyzing the scriptural 
 text we shall quote a few points in regard to “Satan” 
 
 “Devil or Satan designates in the Old and New 
 Testament a mighty Spirit of Evil, who during un- 
 told ages ruled over a Kingdom of evil Spirits, and 
 as such is in constant and restless opposition to God. 
 This Belief was gradually developed in the Jewish 
 mind and it is beyond all questions that it acquired 
 clearness and prominence through extra-national 
 influences. 
 
 The older Hebrews who lived before the Baby- 
 Jonian Captivity—judging from the silence of the 
 Scriptures—knew nothing, and certainly taught 
 nothing, of evil spirits in the latter sense, i.e. of Be- 
 ings separated from God, who were evil in the es- 
 sence of their nature and worked evil only. Moral 
 Evil was rather looked upon as properly the act of 
 man, Physical Evil, or Adversity, on the other hand, 
 as punishment merited through sin and inflicted by 
 a just and holy God, who was thus necessarily con- 
 ceived as the source of all calamity. The Angels 
 who foretold God’s purposes and executed his will, 
 however great might be the physical Evil they oc- 
 casioned, are never accused of moral Evil. Even 
 in the Mosaic account of the Seduction of Eve, there 
 is nothing to induce us to believe that the author 
 regarded the Serpent other than ‘“‘the most subtle 
 of all the beasts of the field’, or that he meant to 
 conceal under so plain a statement an illusion to 
 Satan. It is probable, however, that at some early 
 period of their history the popular faith of the Jews, 
 partly divorcing itself from its grand religious con- 
 ceptions of the Living God and, lapsing—as has 
 everywhere been the case with popular faiths—into 
 petty superstitions, had become familiar with the 
 
IS JESUS OF NAZARETH THE SON OF GOD? 115 
 
 idea of certain fearful unearthy beings haunting the 
 wilderness, similar to the fauns and satyres of 
 Greece, who might form a conecting link in the lat- 
 ter development of an actual Demonism,. Traces of 
 this are clearly visible in the Pentateuch. The word 
 “Selrim” occuring in Leviticus XVII. v. 7., which the 
 translators of the Bible rentered. ‘Devils’? means 
 only “Hairy Ones”. The Egyptians worshipped the 
 “He-Goat” and the Hebrews partook, as we know, 
 of their idolatry, therefore Moses in this verse for- 
 bidding them to commit this sin in the future says: 
 “They shall no more offer their sacrifices to Seirim’’, 
 i.e. to the Egyptian He-Goat. 
 
 The development of Demonism was materially 
 furthered during and after the Babylonian Capti- 
 vity by Medo-Persian influences. In those canoni- 
 cal books of the Old Testament which belong in their 
 present form to the post-exilian period, i.e. the period 
 subsequent to the Exile, the Jewish conceptions of 
 Angels becomes more definite. ‘They possess differ- 
 ent ranks, names and specific offices. They are 
 tutelary guardians and helpers of particular lands 
 and peoples, but are everywhere in absolute depend- 
 ance of God. And now we meet for the first time 
 with an Angel called ‘Satan,’ who, however still 
 figures as a “Minister of God” and along with others 
 appears in heaven before the throne of Jehovah, but 
 with the function assigned to him of Seducer and 
 Accuser. It is he who (I. Chron. XXI. v. 1) stirrs 
 up David to number the people, while in the older 
 Hebrew version (II. Sam. XXIV. v. 1) the same act 
 is attributed to an angry God, the conception of 
 Satan not having then been clearly—if at all—pre- 
 sented itself to the Hebrew mind. 
 
 In Job Satan throws suspicion on the piety of 
 Job, and in Zacharias III. v. 1, he is represented as 
 “resisting the Angel of God and as false accuser of 
 the priest Joshua.” As yet, however, an evil nature 
 is not expressly ascribed to him, but, what is the 
 
116 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 same, it is assumed that he takes pleasure in active 
 Evil. 
 
 It is purely arbitrary and untextual to inter-— 
 polate Isaiah XIV. v. 12. “How thou art fallen 
 from heaven, o Lucifer, son of the morning” so as 
 to force these words to refer to the fall of the Devil, 
 or to determine from them his name. 
 
 In the Apocrypha, of which only a small part is 
 Palestinian, the rest being either Chaldean-Persian 
 (as Tobias and Baruch), or Egypto-Alexandrian 
 (as Wisdom) in its origin, the older Hebrew doct- 
 rine of misfortune comes from the Angels of Jeho- 
 vah, and is so to speak dismembered, and demons or 
 evil spirits—in the New Testamental sense of the 
 term—are mentioned for the first time (in Tobias 
 and Baruch frequently) as authors of Calamities. 
 According to these writings the evil spirits dwell 
 like the older Hebrews hobgoblins, in waste places, 
 but associated themselves for the injury and de- 
 struction of man, enter into them as tormentors and 
 can be expelled only by magical or mysterious means. 
 To this class of Beings the Heathen Deities were 
 reckoned to belong. But even here is no mention of 
 an organization or kingdom, or prince of demons. 
 
 The first trace of the Devil proper (and in all 
 probability springing from a foreign source) shows 
 itself in the Book of Wisdom (II. 24.) in relation to 
 the Seduction of Eve, where it is said that through 
 the Devil the necessity of death has come into the 
 world. 
 
 In the period between the close of the Apocry- 
 pha and the appearance of Jesus the Jewish ideas of 
 Angels received an extensive development. This 
 Angelology and Demonology, wholly foreign to the 
 Old Hebrew Religion, was derived in all its essential 
 characteristics from the system of Zoroaster, with 
 which the Jews had become familiar by the long and 
 close intercourse with the Persian Empire during 
 the Exile and subsequently. 
 
 It was, ‘however, impossible to transfer the 
 Dualism of Zoroaster into a creed so purely monoth- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 117 
 
 eistic as that of the Jews, which would have destroy- 
 ed the foundation on which their entire history rest- 
 ed. Two Beings, equally eternal, equally powerful, 
 was an idea which no Hebrew—mindful of the glori-. 
 ous deliverance of his forefathers out of the land of 
 Egypt, of the Law given amidst the Thunder of 
 Sinai, of the Mannah in the Wilderness, of the Tri- 
 umphs in Canaan and the golden Psalms of David— 
 could for one moment entertain. But on the other 
 hand, now that as a nation the Jews became weak 
 and of little account, hemmed in and crushed by 
 mighty and advancing empires, no conception could 
 seem more true, or prove more.consolatory, than that 
 which permitted them to attribute their misfortunes 
 to the agency of a demoniacal race, headed by a po- 
 tentate only inferior to Jehovah himself. 
 
 The conflict among the Jews prevented their 
 ideas of Devil and Demons from obtaining—in spite 
 of their broad diffusion—a dogmatic and systematic 
 stability. The populace and Pharisees believed fer- 
 vidly in the existence of such evil spirits, but their 
 conceptions had not only the heat, but ail the con- 
 fusedness of superstition. 
 
 Thus the Devil became firmly seated in the 
 popular imagination as a “Fallen Angel’, but as yet 
 there is no hint of his having seduced his followers 
 from their allegiance of Jehovah, or of their having 
 fallen at the same time. This idea first appears in 
 the Book of Revelations, ch. XII, where mention is 
 made of a great war in heaven between Michael 
 and his angels on one hand and the Devil and his 
 angels on the other hand. 
 
 Concerning the fall of the Devil and his angels 
 opinions were long diverse. Some suppose that it 
 occured through envy, others through pride, and 
 others again through concupiscence and excess, Some 
 placed it before, and others after the seduction of 
 Eve, by the serpent. 
 
 At first the Christians saw in the Death of 
 Jesus a Sacrifice and his blood a prepitiatory power, 
 but soon after their thoughts reverted to the other 
 
118'IS JESUS OF NAZARETH THE SON OF GOD? 
 
 scriptural representation of an actual victory over 
 the Devil, a restoration of the Divine Image in man, 
 whence the dogma of the Devil developed. 
 
 The Devil was actually deprived only of Christ- 
 ians, in all other men he dwelled and ruled through 
 the force of Original Sin. In consequence of this 
 belief he was formally banished (until the 3rd. cy.) 
 not only from ‘‘demoniacs, but also from. all converts 
 from Judaism and Heathenism to Christianity, and 
 when the practice of Baptism had shaped itself 
 into the dogma that it was a “preliminary to holi- 
 ness,” exorcism or “driving out the Devil” became 
 a Christian Art, exercised on all new born children. 
 Those who died unbaptized were sent to Hell for al- 
 though potentially Christ’s, the Church had not yet 
 rescued them. from their satanic master, by the ap- 
 pointed rite. 
 
 In the 8th, century the belief was that no Chris- 
 tian, not even the weakest, could be forced by the 
 Devil to do evil. Thus did this great, originally 
 Persico-Judaic Belief on- the Devil spread itself 
 through all Christian lands.” (Chamber’s Enc.) 
 
 Anyone believing in a personal God must, of 
 necessity, also believe in a personal Devil, and thus 
 establish for himself a cause for the Duality in man. 
 Believing in the existence of these two Personalities 
 one must, of course, reason out the cause of their 
 existence, but since it is beyond human comprehen- 
 sion to fix a cause for the existence of a God, the 
 idea that God is pre-existent is readily accepted as 
 a fact because there seems to be Something within 
 man trying to prove that God exists. The same way 
 the existence of a Devil seems to try to prove itself 
 also. Even if we reason that one tribe or race bor- 
 rowed these ideas one from the other, interpolating 
 them until they fit themselves into their respective 
 national or racial beliefs, someone must have had the 
 original idea, and this original idea must have had 
 a cause, and while fear and superstition inspired by 
 that cause became transmission and _ interpreta- 
 tion of that cause, some kind of experience must 
 
IS JESUS OF NAZARETH THE SON OF GOD? 119 
 
 have been upholding the ideas conceived. This ex- 
 perience must have been universal and must have 
 continued to be so, otherwise it could not have evolv- 
 ed further, unless we assume _ that these beliefs 
 were fostered by a priestcraft in power. Even so, 
 a first cause must have been the foundaticn for such 
 ideas and beliefs. 
 
 Man in the natural (animal) state cannot dis- 
 cern between good and bad, Morals and Ethics be- 
 ing a matter of Evolution of Conduct, hence the 
 knowledge of good and bad belongs'to the period of 
 Spiritual Evolution; but Spiritual Evolution in its 
 beginning is still material enough to conceive the 
 idea that good and bad have a common source, hence 
 come from God. ‘This idea must even theologically 
 be admitted to be correct, for God being allknowing, 
 allwise and almighty allowed Evil to come into ex- 
 istence by making it possible that Spirits or Angels 
 created by Him, could do wrong and thereby become 
 hostile to His plan. 
 
 Would it not be wise to ask: “Why did God not 
 guard Eden with a Cherubim before the Fall, saving 
 Himself thus all the trouble arising from the Ser- 
 pent’s presence?” 
 
 If Adam and Eve had the gift of the “Freedom 
 of the Will’, could not God have willed their down- 
 fall the same way He willed the destruction of Ahab, 
 ordaining a Spirit to ‘persuade them, to lie to 
 them?’ If God was capable of such an action at 
 the time of Ahab, one can rightly assume He did 
 the same things long before Abraham’s time. 
 
 The Devil-Idea is based upon a Phantom which 
 sprung from. the misunderstood and misinterpreted 
 experiences of the: Ancient “Ghost-Hunters’”’. 
 
 This Phantom, while rightly called Evil, lents 
 itself more readily to Personification than the God- 
 Idea because, producing fear, it allows more play- 
 room for the undeveloped mind to create mind pict- 
 ures easily associated with fearinspiring creatures 
 dwelling in dark places. The God-Idea, on the other 
 hand, must work itself out more in a direct beneficial 
 
120 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 way, although it would of necessity contain a puni- 
 tive mood of the Deity, and so, while the Devil-Idea 
 sprung from the misunderstood materia! phenome- 
 non and gradually took on the grotesque forms of 
 phantastic creatures, personifying itself thus, the 
 God-Idea had to build itself in a similar way, pro- 
 ducing on hand of the misunderstood spiritual phen- 
 omenon a Deity which looks like man. arriving in 
 the earliest stages of spiritual development upon a 
 Sophism known under the term “Hermaphrodite.” 
 Studying the phenomenon as it presents itself 
 to day we find that there is a “blending of the Ego”, 
 a Unit of the male and female, which makes it ap- 
 pear as if both, the male and female Discarnate (or 
 ' Disembodied) Ego—while distinctly different in 
 form and feeling (expression)—would at times 
 melt into One, making it in the beginning of the 
 study difficult to understand, acting as if either a 
 male or female impersonation would take place. The 
 fact, however, is that under the laws of nature as 
 well as under the divine laws male and female do 
 not separate, that both are—under the law of at- 
 traction—linked more one with the other in the Af- 
 ter-Life than they were before, that for this reason 
 the phenomenon no matter how spirituelle it may be, 
 manifests still outwardly in male and female, and is | 
 therefore “hermaphrodite” in character. The same 
 is the case, of course,in that phenomenon which 
 manifests itself in a more physical way and which 
 takes in all material manifestations, hence we speak 
 of Evil as such exists upon earth being transplanted 
 into that After-Life known under the term ‘““Common 
 Resurrection” or “Resurrection to Condemnation”, 
 an Evil appearing only in the mind of man; conse- 
 quently if we say that the existence of a Devil seems 
 to prove itself in this that there seems to be Some- 
 thing within man trying to prove that existence, we 
 mean that there is somewhere a Council of Evil much 
 the same way as. there is somewhere a Council of 
 Good; but since Evil is only a natural (mental) con- 
 dition common in all undeveloped minds, this Evil 
 
IS JESUS OF NAZARETH THE SON OF GOD? 121 
 
 is neither pre-existent nor a disqualification in the 
 character of pre-existent beings called Spirits or 
 Angels, for there is neither indirect nor direct Evil 
 in God, neither can such exist or come into existence 
 even in spiritualized soul-minds. 
 
 Evil is a mental condition, a natural condition 
 of the natural man, and since death does not change 
 man mentally at once, and in many cases makes the 
 mental condition worse, due to the desires, and 
 brings out the electro-magnetic force of the mind 
 by studying psychic laws little known to man, Dis- 
 embodied Egos can and do use their knowledge in 
 accordance with their desires for their own selfish 
 purposes. These purposes may be good as far as 
 the individual code of Morals of the Disembodied and 
 Embodied Ego is concerned, and yet evil from a 
 spiritual point of view, hence they are classified 
 more specifically in regard to their source, which 
 is either sinister, divining or unclean (sexual). 
 Nevertheless the source is human, for it is a former 
 human being. 
 
 In God, whether we call God “Jehovah” or by. 
 any other name, can be no Evil, consequently all! de- 
 ceptions, lies and murders ascribed to God by the 
 Old Testamental scribes are simply the result of 
 false thinking and so is the belief in a Personal Devil 
 as a Fallen Angel, for all evil existing in the lower 
 planes of Life is the result of man’s thinking and 
 while it is written that “ye are Gods’, the thoughts 
 and actions of man have plainly written into the 
 pages of profane and ecclesiastic history that “ye 
 are Devils”, and just as the Kingdom of Heaven is 
 within man, so is also the Kingdom of Hell within 
 man, which transplanted into the Other World re- 
 flects its own Evils upon man’s mind, thus creating 
 not only new evils but also more refined evils. 
 
 The Ruler of Hell (earthplane and its surround- 
 ing atmosphere) is man’s mind, which personified 
 is man in the body as well as man out of the body, 
 sitting upon high places, forming principalities in 
 the embodied as well as in the disembodied world, 
 
122 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 and the Unit thereof is the Power of the Prince of 
 the Air, the Mind-Unit of the Sinister, Divining and | 
 Unclean Thought, the Unit of the Natural Principle 
 misapplied and misused by man. 
 
 The temptation of Jesus as scripturally record- 
 ed raises a number of questions and we find again 
 that Matthew and Luke know the conversation 
 which is supposed to have taken place between Jesus 
 and the Devil, while Mark refrains from going into 
 lengthy details and John is silent about the whole 
 matter. 
 
 From a scriptural viewpoint the Temptation of 
 Jesus is of importance, yet John, who was the closest 
 of all disciples to Jesus, reports nothing of it. It is 
 hardly logic to presume that Jesus told anyone what 
 happened during the forty days and forty nights, un- 
 less we assume that because John was his beloved 
 disciple, Jesus may have told him. One can hardly 
 imagine that. he spoke to his mother about it, be- 
 cause it appears from the Scriptures that she com- 
 prehended very little of these things, although she 
 received the Annunciation and was overshadowed by 
 the Holy Ghost, unless we assume that the respective 
 Evangelists for reasons of their own forgot all about 
 her. Assuming this, we can further assume that 
 Joseph and Mary, whom even Jesus does not mention 
 nor refer to, lived a quiet life and had so to speak— 
 nothing in particular to do anymore with the life and 
 works of Jesus their son. Even so, these reports 
 must have been based upon current conceptions held 
 by some of the first Christians and contain—in our 
 opinion—a truth experienced not only by Jesus, but 
 also by Matthew, Mark, Luke and others, while John, 
 having made similar experiences, did not write about 
 them, knowing only too well that they could be un- 
 derstood only by those who are acquainted with the 
 phenomenon, for he says in the last verse of his gos- 
 pel: “And there are also many other things Jesus 
 did, which, if they should be written every one, I 
 
IS JESUS OF NAZARETH THE SON OF GOD? 123 
 
 suppose that even the world itself could not contain 
 the books that should be written.”’ 
 
 Temptations are a common experience the world 
 over even where a “material mediumship” is con- 
 cerned, and during the development of a “spiritual 
 mediumship” these temptations take on a more seri- 
 ous aspect chiefly because of ones own nature and 
 mental stubborness. The apostles were fully aware 
 of this(1). Understanding the phenomenon and 
 its effect upon the human mind, we not only uphold 
 the scriptural record of the temptation, but also de- 
 fend it, yet we are not at all in harmony with the 
 orthodox viewpoint which is based upon literal in- 
 terpretation and lacks all psychic knowledge, while 
 our treatise is based upon experiences made, and so 
 we claim that the Temptation of Jesus did not nec- 
 essarily take place outside the walls of his abode. 
 
 Matthew states (ch. IV. 1-11): “Then was 
 Jesus led up of the spirit to be tempted by the Devil. 
 And when he had fasted forty days and forty nights, 
 he afterwards an hungered. And when the tempter 
 came to him, he said: If thou be the son of God, com- 
 mand these stones to be made bread. But he ans- 
 wered and said: It -is written. man shall not live by 
 bread alone, but by every word that proceedeth of 
 the mouth of God. Then the Devil taketh him up 
 into the Holy City and setteth him an a pinnacle of 
 the temple and said to him: If thou be the son of God, 
 cast thyself down, for it is written He shall give His 
 angels charge concerning thee, and in their hands 
 they shall bear thee up last any time thou dash thy 
 foot against a stone. Jesus said unto him: It is 
 written, thou shalt not tempt the Lord thy God. 
 Again the Devil taketh him into an exceeding high 
 mountain and shewed him, all the kingdoms of the 
 world and the glory of them, and said unto him: All 
 these things will I give thee if thou fall down and 
 
 (1) I. Cor. X. 13. Hebr. IV. 15. 
 
124 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 worship me. Then said Jesus unto him: Get thee 
 hence Satan, for it is written: Thou shalt worship 
 the Lord thy God, and Him only shalt thou serve. 
 Then the Devil leaveth him and behold the angels 
 came and ministered unto him.” 
 
 Mark states (ch. I. 12-18.) : “And immediately 
 the spirit driveth him into the wilderness and he was 
 there in the wilderness forty days tempted by Satan, 
 and was with wild beasts, and the angels ministered 
 unto him.”’ 
 
 Luke (ch. IV. 1-3) corresponds with Matthew, 
 but leaves out the contents of verse 2 and adds: ““And 
 when the Devil had ended all the temptations, he de- 
 parted from him for a season.”’ 
 
 The critical mind will ask: If Jesus is the son 
 of God, respectively God, the Devil must have known 
 this, hence he must have known that he could not 
 tempt him; or: what spirit was it that led or drove 
 him into the wilderness ?—Being, according to Luke 
 (ch. IV. 1.) full of the Hioly Ghost, the spirit that 
 Jed him was the spirit which descended and remained 
 upon him. Further more the critical mind may 
 ask: why did not Jesus say at once ‘“‘Satan get thee 
 ane me,’ and thereby stop all further interfer- 
 ence ? 
 
 In the symbolic language the term “to be led by 
 the spirit” means “to be guided by a Supernal Ego,” 
 while to be “driven”? means to be forced by either a 
 Supernal Ego or by a Disembodied Ego against ones 
 will and desire. In being led or guided the condi- 
 tion has a supernal purpose; the being driven can 
 have a supernal purpose, but in most cases the re- 
 sult will be mundane and sensuous, therefore the ex- 
 pression driven as used in Mark is wholy out of 
 place and it is very doubtful that Mark used this ex- 
 pression. 
 
 “Wilderness” denotes a state of Affliction and 
 Desolation. “Stones” imply Foundation of the 
 Divine Work as well as a Cause of Stumbling. “Hun- 
 ger” means a Great Spiritual Desire, while ‘Temple’ 
 means the Body as the Dwelling of the Soul, hence 
 
IS JESUS OF NAZARETH THE SON OF GOD? 125 
 
 the “Pinnacle of the Temple in the Holy City” refers 
 to the Highest Spiritual Attitude. To “cast down 
 from it’ means to lower oneself from this attitude 
 to the material condition of the mind, which sophis- 
 tically appears to be accomplished without “dashing 
 the foot against a stone’, i.e. without stumbling over 
 the Foundations of the Divine Work, because of the 
 Sublimity of the mind of the Masters of the higher 
 spheres of the material spiritworld. The allusion 
 to Psalm 91 verses 11 and 12, is forced and without 
 sense in connection with the theme, hence refuted 
 by Jesus himself, and points directly to the Alexand- 
 rian (Occult) ideas of the time. ‘“Mountain” denotes 
 Strength in reference to the Material and Spiritual 
 Kingdom, meaning that just as the Kingdom of 
 Heaven is within man so is the Material Kingdom 
 (Hell) also within man. “Kingdom” means the 
 Power of the Mind. The “Beasts” in Mark denote 
 “Animal Nature’, respectively the Thoughts produc- 
 ed by it, which are Living Creatures and Tyrannical 
 Powers either in form of animal actions or in form 
 of critical and sophistic ideas. 
 
 We find thus the Temptation of Jesus to be 
 first a Mental Process of his own, a weeding out of 
 thoughts which hindered the proper development 
 (unfoldment) of the Spirit; second we see in it an 
 attempt of interfence by a “‘sublime, yet subtle Dis- 
 embodied Ego” either for the purpose of control or 
 for the purpose of setting Jesus’ previously received 
 spiritual teaching to test. We should learn to un- 
 derstand that from his childhood until his baptism 
 he was under the guardianship of Minor Spiritual 
 Teachers, the tutelage of which prepared him for the 
 coming of the Spirit Christ, hence anyone thorough- 
 ly understanding the phenomenon and the work of 
 the Spirit finds the theosophistic idea that Jesus re- 
 ceived his knowledge in India, not only absurd, but 
 a slanderous attempt to deprave his character and 
 to corrupt his teaching, as well as to make a lie of 
 an evident Truth. 
 
 From a psychic point of view Jesus could not 
 
126 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 fall, because of the teaching received by him and 
 more so, because he was led by the Spirit Christ, 
 who as the Word of God can neither tempt nor be 
 tempted. All material thoughts produced by him- 
 self or suggested from without by a “lower force” 
 could under the circumstances not affect him other- 
 wise but in a temporary way, for Jesus was human, 
 yet the effect could not be anything but that of ar- 
 gument. Therefore this which theologically is call- 
 ed the Temptation of Jesus was not a matter of the 
 Devil, but was a very simple process of mental puri- 
 fication after the Baptism established the fact that 
 Fi is he through whom the Spirit Christ should man- 
 ifest. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 127 
 
 JESUS—THE SON OF GOD 
 
 “Is this not the carpenter’s son? Is not his 
 mother called Mary and his brethren James and 
 Joses and Simon and Judas? And his sisters, are 
 they not all with us? Whence then hath this man 
 all these things?” (Matth. XIII. 54-56. Mark VI. 
 2-3.) 
 
 One of the greatest difficulties confronting 
 Orthodoxy is the scriptural fact that the kinsmen, 
 brethren of Jesus, did not believe in him, that even 
 his mother appears to have forgotten the things told 
 her by the angel. The people of his own country 
 and hometown did not believe in him, although they 
 marveled about “his wisdom and mighty works.” 
 Had he been in India for any length of time, these 
 townspeople would not have asked: ‘‘Whence hath 
 this man all these things?” That his townspeople 
 did not believe in him is nothing to wonder about, 
 but that his own family should be recorded as not 
 to have taken him seriously, although they must 
 have known from Joseph and Mary as well as from 
 their relatives Zacharias and Elizabeth the entire 
 account in regard to his birth and mission, must give 
 even the orthodox Christian a severe shock, and if 
 ener es at all, shake his belief to very fundament- 
 als. 
 
 We read in Mark III. 20-21: “And the multi- 
 tude cometh together again, so that they could not 
 so much as eat bread. And when his kinsmen heard 
 of it, they went out to lay hold of him, for they said 
 he is beside himself.’’ 
 
 In John VII. 5 we read: “For neither did his 
 brethren believe in him’. Jesus, of course was a- 
 ware of this, for we may well assume that his kins- 
 men, thinking him to be beside himself, attempted 
 to stop him more than once, because to all appear- 
 ances to them the “Spiritual Issue” was lost, and 
 
128 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 knowing by experience the result of the phenomenon 
 on the human mind, they simply judged him to be 
 “temporarily insane’, a verdict so often issued in 
 our present age. The populace of that time, as far 
 as it was under the rule of the Pharisees, saw in 
 almost all manifestations the work of the Devil, 
 while among others more or less the Alexandrian 
 Ideas prevailed, hence the unbelief of his brethren, 
 while astonishing, is after all nothing extraordin- 
 ary, proving—at least to us—that to them the An- 
 nunciation to their mother as well as to Zacharias 
 meant but a common occurance under the psychic 
 laws, with which they most certainly were acquaint- 
 ed, for we can hardly presume that there were no 
 further manifestations in the family of Joseph and 
 Mary. Furthermore we must not forget that when 
 the Apostles received the Holy Ghost, some people 
 claimed that ‘“‘they are full of new wine.” 
 
 Paul himself uses the expression beside our- 
 selves, saying: ‘“For whether we be beside ourselves, 
 it is to God; or whether we be sober, it is for your 
 cause.” (II.Cor. V. 13.) The term “beside one- 
 self’ means “to be not oneself”, and since no one 
 through whom the Spirit manifests is himself during 
 the manifestation, such one is properly speaking “‘be- 
 side himself,” but not “out of himself”. Being 
 mentally subdued by the Spirit who thus makes use 
 of the respective person’s vocal cords, becoming 
 thereby “‘audible” to man, that person temporarily 
 ceases to be himself. 
 
 In the beginning of the development (whether 
 this produces a Re-Incarnation or an Incarnation) a 
 mental disorder takes place and the time referred to 
 above must then--of necessity-—be termed the period 
 of the psychic development of Jesus. There can be no 
 doubt that these references belong to the period 
 prior to his baptism, for after the baptism took 
 place, or shortly before it took place, the mental 
 equilibrium of Jesus was fully re-established as 
 otherwise he would not have been able to receive 
 the Spirit Christ, respectively the Spirit Christ 
 
IS JESUS OF NAZARETH THE SON OF GOD? 129 
 
 would not have been able to manifest through him. 
 
 In the unbelief of his kinsmen we find the key 
 to the following: 
 
 “IT came not to send peace but the sword. For 
 Iam come to seta man at variance against his 
 father, and the daughter against her mother, and 
 the daughter in law against her mother in law. And 
 a man’s foes shall be of his own household. He that 
 loveth father and mother more than me is not worthy 
 of me: and he that loveth son or daughter more than 
 me is not worthy of me. And he that taketh not his 
 cross and followeth after me, is not worthy of me. 
 He that findeth his life shall lose it, and he that 
 loseth his life for my sake shall find it. He that 
 receiveth you receiveth me, and he that receiveth me 
 - receiveth him that sent me.” (Matth. X. 34-40.) 
 
 These utterances, ascribed to Jesus, but spoken 
 through him by Christ, are based upon direct ex- 
 periences made by Jesus and based upon the most 
 fundamental Truth. If we study the phenomenon 
 and its result, we learn to understand that the Spirit 
 Christ did not come to send peace, because He clash- 
 es with the Spirit of the Earth, hence with the 
 Natural Principle; consequently with man’s think- 
 ing. Paradise lost can, therefore, not be reestab- 
 lished in man as long as man’s mind is ruled by 
 mundane things, and so we will find that the Work 
 of the Spirit of God must of necessity bring the 
 Sword, respectively a “Judgment,” within the family 
 or circle of friends, who as souls made of the dust 
 of the ground are involuntarily creating an opposi- 
 tion toit. If they are acquainted with the “material 
 manifestation” their opposition is then as much de- 
 veloped as is the opposition produced in orthodox 
 circles. The Human Race is, by its own nature, op- 
 posed to the Work of the Spirit of God, and there 
 are even to day thousands of cases the world over 
 which not only prove that the Spirit of God works 
 to day in the same way as in ancient times, but which 
 also prove that those who receive the Spirit are be- 
 side themselves, and charged either with being pos- 
 
130 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 sessed by Devils and Demons, or declared insane. 
 
 Such cases are so plentiful that one cannot help 
 wondering where-from the respective accusers re- 
 ceived their authority to judge such people, most 
 certainly not from the Scriptures, and if they do 
 claim the Scriptures as their authority, they simply 
 do not know the Scriptures and belong to the class 
 of the Pharisees. 
 
 The division produced by the Spirit Christ is 
 due only to man’s own stubborness and false inter- 
 pretations which produced the various creeds, every 
 one of which misses the Truth of the Phenomenon, 
 consequently can not fathom the Work of the Spirit 
 per se. : 
 
 We must learn to discern between this which 
 Jesus said and that which the Spirit Christ spoke 
 through him. For instance it is erroneous to be- 
 lieve that Jesus said to his mother: ‘‘Woman, what 
 have I to do with thee? Mine hour it not yet come.”’ 
 (1) Here we should clearly perceive that the 
 Spirit preparing the miracle answered Mary, and 
 not Jesus, for it was not Jesus who did these things, 
 but the Spirit who manifested through him, and 
 without the Spirit Jesus could do nothing. It was 
 thus the Spirit Christ who said: “‘God is my Father” 
 and who claimed “I and my Father are one,” al- 
 though Jesus could have used the same words, sig- 
 nifying then that he, Jesus, and the Spirit Christ, his 
 “Spiritual Father,” are one whenever the Spirit 
 Christ manifested through him, becoming thereby 
 one with God also (in harmony with God}. This is 
 strongly brought out in John VI. 46.: “Not that any 
 man hath seen the Father, save he which is of God, 
 he hath seen the Father.” That this has no refer- 
 ence to God becomes clear if we remember that it is 
 written in John I. 18.: “No man hath seen God at 
 any time....”? and in I. John IV. 12 the same words. 
 
 (1) John II. 4. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 131 
 
 are repeated. From a psychic experience it is also 
 very clear that ‘no man hath seen the Father, save 
 he which is of God,’’ because only the one who is in 
 the Vibration of God could have seen the “Father,” 
 could have seen the Spirit Christ. The ‘Vibration 
 of God’ means here not merely the vibration of a 
 highly developed Discarnate Ego, it means the Vibra- 
 tion of the Power of the Highest Spiritual Ego that 
 ever came into contact with the brain of man. In our 
 opinion Jesus of Nazareth was the only one who was 
 able to see the Spirit Christ, although there is a pos- 
 sibility that John, the beloved disciple, may have 
 seen Christ. 
 | When the Spirit Christ said through Jesus: 
 “Your father Abraham rejoiced to see my day, and 
 he saw it and was glad’, the Jews at once looked at 
 this statement from their own material viewpoint 
 and said: “Thou are not yet fifty years old and hast 
 thou seen Abraham?” (John VIII. 56-57.) Christ’s 
 answer: “Verily, I say unto you, before Abraham 
 was I am” they could, of course, not comprehend at 
 all, because they believed that Jesus talked to them, 
 hence they attempted to stone him, settling thus all 
 arguments. (John VII. 47- 48.) 
 
 When the Spirit Christ said: “Before Abraham 
 was I am’, he did not mean that He was personally 
 in existence before Abraham’s time; the J am means 
 God, Jehovah, i.e. the Spiritual Principle, respec- 
 tively the Word or Logos, which in Abraham laid 
 again the foundation for the Higher Understand- 
 ing of Life(1), although—perhaps—still in a crude 
 way, for in Abraham, like in Moses and most of the 
 Prophets, physical force was still the strongest part 
 of the Phenomenon. 
 
 Knowing that the Jews are too material to un- 
 derstand the Spiritual Issue, Christ refered to their 
 own law, asking: “Is it not written in your law: I 
 
 (1) Gen. XV. 9-11. 
 
132 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 said ye are Gods? If he called them Gods unto whom 
 the word of God came, and the Scriptures cannot 
 be broken, say ye of him whom the father hath sanc- 
 tified and sent into the world: thou blasphemest, be- 
 cause I said I am the son of God?” (1) 
 
 From the scriptural text it appears clearly that 
 the Word of God, the Logos, was given man at all 
 times, that therefore those who received the Spirit 
 became the sons of God. It also appears clearly 
 that all those who receive Christ, acknowledge Him 
 and do His work, are the sons of God, that even 
 those who believe in His name and are born not of 
 blood nor of the will of the flesh, nor of the will of 
 man, but of God—are the sons of God. This means, 
 of course “‘Rebirth” must be established through the 
 Spirit of God and not by “Re-Incarnation.” We 
 have thus in the “Incarnation of the Spirit Christ” 
 the answer te Genesis III. verse 14-15, for His com- 
 ing into the world proved the difference between 
 the Natural and the Supernal or Spiritual Principle, 
 as well as the fact that the Spiritual Principle 
 “shall bruise Satan under your feet’ as Paul phras- 
 ed it(2), and do away with the seducing and falsi- 
 fying doctrines of the Principalities of the Material 
 Spiritworld, which from the time of the first spirit- 
 ualized man, Adam, until to day has darkened the 
 soul of man. 
 
 If we learn to understand the Manifestation of 
 the Spirit then it becomes clear that a Supernal 
 Purpose exists in Life, that this purpose leads man 
 away from the so called natural or mundane things 
 of life, yet at the same time reorganizes the mun- 
 dane things by and through the Spiritualizinge Pro- 
 cess of the Mind, creating thereby a state in which 
 the coarser sins become eliminated and the King- 
 
 (1) John I. 12; X. 35-36: VI. 1-2. Rom. VIII. 14. Gal. IV. 
 5-7. Phil. I]. 15. Hos. I. 10. 
 (2) Rom. XVI. 20. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 133 
 
 dom of Heaven established upon earth, a kingdom 
 in which the “Lion and the Lamb” will peacefully 
 dwell together, where all strife ceased. Under- 
 standing this, we used the expression “material and 
 spiritual evolution,” for life evolves from the lower 
 to the higher purposes, and this evolution can be 
 clearly perceived everywhere, because it manifests 
 itself not only on the material plane but also—and 
 more so—in the spiritual spheres. 
 
 The Religion of the Spirit per se is a matter of 
 Evolution as the Scriptures prove plainly, for in the 
 Old Testament we find this Religion in its very be- 
 ginning (1), becoming from time to time more and 
 more interpolated by outside influences, until fin- 
 ally it asserted itself more strictly in the traditional 
 conceptions of the Rabbis of the Great Synagogue, 
 holding on to the letter of the law, missing thereby 
 the Spirit which so tenaciously worked on the mind 
 of the Hebrew race from the time of SEE to 
 the time of Jesus. : 
 
 The Spirit Christ could therefore say rightly 
 to the Samaritan women: ‘Salvation is of the Jews” 
 for the Spirit per se manifested Itself more clearly 
 to this race than to any other race before Abraham’s 
 time. It was Abraham who in reality was the one 
 who perceived the “Higher Purpose” in the Mani- 
 festation and followed it, while the seers and pro- 
 phets of the various races saw in it only a “material, 
 or lower purpose” and followed this phase of the 
 manifestation, receiving thus only material things, 
 so that their religious systems—while containing a 
 part truth evolved the “Wisdom of the Material 
 Spiritworld” and by degrees created this which call- 
 ed the ‘‘Eastern Philosophies”, produced the “Oc- 
 cult”? with all its modern branches. 
 
 The physical part of the phenomenon was, of 
 course, still greatly relied upon throughout the Old 
 
 (1) Hebr. VII. VIII. IX. xX. 
 
134 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 Testament, and we find traces of it even in the New 
 Testament; but no sooner the Work of Christ begun, 
 the physical phenomenon ended, because now the 
 Spiritual Law was being fulfilled and the Spirit per | 
 se begun to work with “Mental Force.” Spiritual- 
 izing the mind this Force became the Agency of the 
 Holy Spirit, thus verifying “Jacob’s Dream.” From 
 then on the “Angels” (spiritualized souls) begun to 
 descend upon man and to serve man, giving man 
 the most direct knowledge of that Life which mani- 
 fested itself for the same purpose in Jesus. This is 
 what Jesus meant when he said to Nathaniel: 
 “Hereafter ye shall see heaven open and the angels 
 of God ascending and descending upon the son of 
 man(1).” The term “son of man” is usually ap- 
 plied theologically to Jesus only, although it pro- 
 duces a wrangle between itself and the idea express- 
 ed with ‘Son of God’, but this is an other theolo- 
 gical error, for it means what it implies, namely 
 son of man, respectively “‘the human race” and cor- 
 responds with other prophesies contained in the 
 Scriptures. (2). | 
 
 Just as John the Baptist was the one through 
 whom “the way was made straight (prepared,) so 
 was Jesus the one through whom “the way of the 
 Lord Christ was shown to man”, hence he could say 
 of himself: ‘I am the Way, the Truth and tne Life, 
 no man cometh to the Father, but by me” (3). 
 Jesus was the Physical Expression of the Spiritual 
 Issue, no more, but he could not have become this 
 without being made holy from his conception, hence 
 even in the embroynic state he was. a “Holy Thing,” 
 and thus while not perfect, sanctified by the Father, 
 
 (1) John I. 51. 
 (2) Joel II, 28-30. 
 (3) John XIV. 6. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 135 
 
 vhe Spirit Christ who called him into spiritual exist- 
 ence for the purpose of fulfilling His mission. 
 
 To believe in Jesus as the “Innate Son of God’’, 
 to believe that he is God, is a dogmatic error, which 
 —as shown—originated at a later epoch. It be- 
 comes clear that the Scriptures were interpolated 
 to meet the issue, but these interpolations become 
 nonexistent to all who understand the Manifesta- 
 tion of the Spirit, for they need no longer script- 
 ural evidence for the TRUTH so vividly experienc- 
 ed, and they fully understand the thought expressed 
 by Jesus: “He that believeth on me, believeth not 
 on me but on Him that sent me.’”’ We have in this 
 expression a knowledge which reveals to us that 
 Jesus makes a distinct difference between himself 
 and the ‘‘One that sent Him,” and if we now look up 
 John ch. I. verse 33, we find that John the Baptist 
 uses the same mode of expression: ‘And I knew him 
 not; but he that sent me to baptize with water, the 
 same said unto me....” The one that sent John 
 was one who was “‘in the spirit and power of Elias,’ . 
 a spiritualized Soul-Mind, a ‘Material-Spiritual 
 Teacher’ who was chosen by the Spirit of God to 
 prepare the way for the coming of the Messiah. 
 
 The One that sent Jesus was the Spirit Christ, 
 the Spiritual Father of Jesus, who through Jesus 
 became also the Spiritual or Heavenly Father of all 
 who believe in Jesus, for in the belief on Jesus the 
 way to the acceptance of Christ is opened. It be- 
 comes thus clear that “no man can come to the Son 
 (Jesus), except the Father draw him,” for “the Son 
 and the Father are One.” The meaning of this is’ 
 very simple: Man in the natural state is not recep- 
 tive to ethereal vibrations, yet, no matter how much 
 he may reason, his reason will tell him that there is 
 Something which seems to point to a Higher Force 
 and to a Higher Purpose in Life. Incomprehensible 
 as this Something may be to him, he will find that 
 by concentrating upon it, it will lead to the Phen- 
 omenon, and investigating the Phenomenon, he will 
 —by degrees—be led to the understanding of this 
 
136 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 Something and gradually arrive at the Truth. This 
 Truth is bound to lead him to the Spiritual Issue of 
 Life, consequently he finds himself drawn by the 
 “Father” (Personified Spiritual Principle in the 
 Spirit), and thus learns to understand the socalled 
 Mystery in the Son. 
 
 When Jesus said (John V. 37) : “Ye have neith- 
 er heard his (the Father’s) voice at any time, nor 
 seen his shape’, he simply stated a concrete Truth, 
 a Truth which throughout the New Testament mani- 
 fests itself. 
 
 If we learn to understand but part of the Spirit- 
 ual Truth the various sectarian ideas no longer af- 
 fects us, nor does it matter what the Materialists, 
 Occultists and Spiritists think and teach, for having 
 been created new and become part of that Truth 
 which we no longer can deny, the Scriptures as they 
 are before us remain only as an evidence for the 
 Manifestation of the Spirit per se. This evidence, re- 
 peated to day the same way, compels us to discern be- 
 tween this which is of God and that which is of man, 
 consequently we reject the silly and unworthy ac- 
 counts concerning God contained in the Old Testa- 
 ment, but allow them; to remain as records of the 
 material side of the Manifestation of the Spirit, be- . 
 cause such manifestations correspond with the Phy- 
 sical Phenomena of to day. 
 
 If we continue to study this Truth, we find that 
 the idea expressed by some of the clergy that “the 
 Scriptures are the only proof for the Truth’’, is ab- 
 surd, that their idea the voice from the tomb: “He 
 is risen” is sufficient for all,” is a statement void of 
 all logic. We also will find that the ignorance of 
 the clergy not only keeps them from receiving the 
 Spiritual Truth and prevents them from receiving 
 the Spiritual Gifts; but that through their ignorance 
 and hateful disposition toward the Manifestation of 
 
IS JESUS OF NAZARETH THE SON OF GOD? 137 
 
 the Spirit, they keep the people wilfully from learn- 
 ing the Truth. 
 
 We are in possession of the “Talents” (1) given 
 us by God and cannot bury them in the soil of the 
 _ Seriptures, but must multiply them while studying 
 
 the Scriptures. This we can do only by “turning 
 over the scriptural soil,” for only thus can we find 
 the ‘““Hidden Treasure.” We cannot do this without 
 coming into contact with the Manifestation of the 
 Spirit, and thus the Phenomenon is to day still the 
 Agency through which God manifests. 
 
 There can be no division in Christ. There are 
 no creeds in the Spiritual Spheres. Delusions and 
 - ereeds are of the earth earthy, but the Spiritual 
 Soul is of Christ, and dwells beyond the earthsphere. 
 
 (1) Matth. XXV. 14-380. 
 
138 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 - THE ESSENE’S LETTER 
 
 Studying the New Testamental Records con- 
 cerning the trial, the death, resurrection, appear- 
 ances and ascension of Jesus, we find in them as 
 many variances as elsewhere in the Gospels and, as 
 previously pointed out, we can take these differ- 
 ences to be natural, and considering the probability 
 that these stories were first handed down orally 
 for years before they were written and finally as- 
 sembled iin their present form, we have no reason or 
 cause to throw these stories over board because of 
 their discrepancies. 
 
 The greatest difficulties for the Thinker lie 
 perhaps in this that there are no authentic historic 
 records in regard to the person of Jesus, that the 
 historians of that time do not know anything about 
 him, that Josephus who published a history of his 
 country in the year 80 while mentioning Pontius 
 Pilate and John the Baptist, knows nothing of Jesus, 
 but there is nothing to wonder about at all, for we 
 do not believe that-:an American Historian would 
 find it worth his while to mention a certain “‘Broth- 
 er Isaiah,” who in the year 1920 came to New Or- 
 leans to cure people, yet this episode stirred the 
 country for quite a period, and practically every 
 newspaper reported the matter under heavy head- 
 lines. To the writer, having been in New Orleans 
 at the time, witnessing some of Bro. Isaiah’s work, 
 the scenes enacted there at the river, brought the 
 scenes reported to have happened at the shores of 
 the Jordan nearly 2000 years ago, involuntarily to 
 mind, and the various reports floating around and 
 getting into print regarding the work of this man 
 
IS JESUS OF NAZARETH THE SON OF GOD? 139 
 
 differed as much from each other as do those in the 
 New Testament. 
 
 To discard the New Testamental Stories be- 
 cause of their differences, or because one feels that 
 the various books making up the New Testament 
 bear fictious names, i.e. are ascribed to the men 
 whose name they bear, is in our opinion not ration- 
 al. There is no question that these books contain 
 many interpolations, that their contents are trans- 
 lations from transmissions of parts of original 
 texts rather than translations of the original hand- 
 writings of the men to whom they are ascribed, 
 which would—in our opinion—not alter the Funda- 
 mental Truth contained in them. Authorities claim 
 that the King James Version contains 20,000 errors. 
 
 According to a newspaper report dated Naples 
 sept. 8, 1924, Commander Delia, superintendent of 
 government libraries of that city, discovered a-his- 
 tory of the life of Christ and his martyrdom, written 
 in 59 A. D. This report states: ‘The discovery is 
 expected to create a sensation throughout the world, 
 as the new book, ante-dating any previously known 
 history of Christ’s life, is said to contain accounts 
 
 of many hitherto unknown incidents.” 
 | Thus we may expect many new discoveries in 
 regard to these matters and yet increase our doubts, 
 for they may not appear more trustworthy than 
 those ancient manuscripts from which the present 
 translations were made. 
 
 We have before us a copy of a little book, pub- 
 lished recently in America, entitled “The Cruci- 
 fixion of Jesus by an Eye-Witness” (an Ancient 
 Alexandrian Manuscript), which is supposed to be 
 a letter written at the time of Jesus by one of the 
 Essene Elders in Jerusalem to one of the Elder Es- 
 sene in Alexandria. This letter is supposed to be 
 an answer to an inquiry from a High. Essene of 
 Alexandria as to whether or not Jesus of Nazareth 
 is a member of their Order. The Elder of the Es- 
 senes in Jerusalem testifying to this, describes the 
 circumstances of the birth, work, trial and apparent 
 
140 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 death on the cross of Jesus, as well as his “‘Resus- 
 citation by Dr. Nicodemus and Joseph of Arima- 
 thaea.”’ 
 
 Now while the contents of this letter in many 
 ways correspond with the Gospel narratives and in 
 various ways fill out certain gaps, they take away 
 absolutely all of the so called miraculous quality 
 with which the New Testamental stories. overflow. 
 Studying the translation of this Ancient Manuscript, 
 we feel perhaps more at sea than with the Gospel 
 Accounts and doubt its contents as much—or even 
 more so— because of certain statements made by 
 the respective writer, but then here like there, the 
 average person will take as a truth that which ap- 
 peals to him, and we are quite certain that the Theo- 
 sophists, through whose channels this letter came 
 from. Kurope to America, will as readily swear to 
 its genuiness as will the average Christian swear to 
 the genuiness of the Gospels, although he mev know 
 less about history and still less about the Phenom- 
 ena than do the Theosophists. 
 
 In order to discourse the contents of this letter 
 we shall copy verbatim a number of statements con- 
 tained therein, and analyzing these statements with 
 our knowledge and experience in the Realm of the 
 Phenomena, we allow the reader to draw his own 
 conclusions. 
 
 The respective Elder of the Essenes in Jeru- 
 salem testifies that “Jesus is a brother and member 
 of the Essenes, that he taught and wrought great 
 wonders, and finally suffered the death of martyrs 
 in Jerusalem; that he and John the Baptist were 
 taken into the Order in their years of early man- 
 hood.” (p. 87). 
 
 According to this Essene the letter at hand was 
 adressed by him to the Elder in Alexandria seven 
 years after the crucifixion of Jesus and he says 
 (nesdysnn .whom we all loved and in whom God 
 was glorified. . .As true as the words are that 
 pass Over my lips, and the thoughts that I write, as 
 verily do I believe from the depth of my soul, that 
 
IS JESUS OF NAZARETH THE SON OF GOD? 141 
 
 Jesus was chosen by God and begotten by the eternal 
 spirit. He called himself the son of God, and he 
 proved himself to be such by teaching in the name 
 of God.” 
 
 “ ....He was from infancy brought up for our 
 brotherhood; indeed he was predicted by an Essene, 
 whom the woman thought to be an angel. This 
 woman was of a very imaginative disposition, pry- 
 ing into the supernatural and mysteries of life, and 
 found great pleasure in everything that she could 
 not explain rationally. Our brother, the Essene, 
 has acknowledged his share in the affair, and com- 
 pensated by getting the brotherhood secretly to 
 search for and protect the child. And Joseph, who 
 was a man of great experience in life, and great 
 devotion to the immortal truth, was through a mes- 
 senger from our order influenced and advised not 
 to leave the woman, nor to shake her belief in the 
 sacredness of the matter, and to be a father to the 
 child till our brotherhood could admit him as a 
 novice.” (p. 40.) 
 
 The writer of the letter claims that he spoke 
 to Joseph at Nisan, carrying a message from the 
 Elder of the Essenes to him. He states (p. 42) 
 that “Joseph proved to be a candid and experienced 
 man, and spoke with great judgment. Indeed he 
 exhorted Mary to discern distinctly between reality 
 and dreamy imagination....It appears that she pos- 
 ~ sessed a very fiery imaginative mind....Far from 
 Joseph blaming her for this, he instructed Jesus in 
 knowledge and wisdom, and protected his pure mind 
 from getting overstrained through his power of 
 imagination.” (p 42.) 
 
 According to the letter after a number of years 
 in the monastery of the Essenes, John returned to 
 Jutha and Jesus went to Nazareth. 
 
 “His friend Lazarus had a sister “Mary’’, who 
 loved him and he, in his heart returned her love. 
 But according to the rules, an Essene is not allowed 
 to take unto him, a wife after his own desire, that 
 the sacred work shall not thereby be retarded. And 
 
142 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 Jesus overcame his love for this woman by his duti- 
 ful devotion to sacrifice every feeling of selfishness 
 to serve the brotherhood.” (p. 48). 
 
 .... Therefore, my dear brethren, you should 
 give God praise, that it has come to pass thus. We 
 have kept these things a secret, and not let the peo- 
 ple know them, lest the belief in providence should 
 be diminished. For you know there are many pious 
 and excellent men who have recorded and remem- 
 _bered the life and death of Jesus, but have them 
 only from rumors, augmented and corrupted by 
 superstition; and very naturally they, from rever- 
 ence and pity, believe what they hear about their be- 
 loved master... .Most of them have heard of it only 
 through. tradition, as it is told from man to man; al- 
 though there are others that were present, but these 
 have given no information relating to these import- 
 ant events.” (p. 49). 
 
 Here follows a description of the crucifixion, 
 which does not differ much from the Scriptural ac- 
 counts, with the exception that this writer states 
 “,... they drove through his hands thick iron nails, 
 but none through his feet, for this was not custom- 
 ary.” He also states that after Jesus was crucified, 
 “the heat grew gradually fiercer, more unendur- 
 able....the Essene brethren knew, through their 
 knowledge of nature and its elements, that an earth- 
 quake was coming, as had formerly happened in 
 the days of their forefathers.” (p. 54). 
 
 The Essenes tried—according to this elder—all — 
 they could to guard Jesus from infancy to the time 
 of his end, and so he tells the Elder in Alexandria, 
 who seems to have accosted the Essenes in Jeru- 
 salem for not having saved Jesus from the cross 
 “by secret means”, for he says: “The sacred law of 
 our Order prohibits us from proceeding publicly, 
 and interfering in politics; besides have two of our 
 brethren, influential and’ experienced, used all their 
 influence with Pilate and the Jewish Council in be- 
 half of Jesus, but their efforts were frustrated by 
 Jesus himself, requesting to suffer death for his 
 
IS JESUS OF NAZARETH THE SON OF GOD? 1438 
 
 faith, and to fulfill the law; as you know to die for 
 truth and virtue is the greatest sacrifice a brother 
 can bring.” 
 
 We are then told that Joseph of Arimathea was 
 a member of the council of the Essenes and that his 
 friend Nicodemus (*) was a very learned man, and 
 belonged to the highest degree of the order. These ° 
 two men examined the corpse of Jesus in the pre- 
 sence of John and.... “Nicodemus pulled Joseph 
 aside and said: As sure as I know anything about 
 organic life and nature, as sure it is possible to save 
 him. But Joseph did not understand him, and he 
 advised us not to tell John anything of what we had 
 heard. Indeed, it was a secret which was to save 
 our brother from death. Nicodemus shouted: We 
 must immediately have the corpse with its bones un- 
 broken, because he may still be saved—then conceiv- 
 ing his want of caution, he went on in a whisper— 
 aie from being infamously buried.” (pp. 54-55- 
 
 “To be more sure of it, one of the soldiers 
 struck his spear into the corpse in such a manner 
 that it passed over the hip into the side. ‘The corpse 
 showed no convulsions, and this seemed a sure sign 
 to the Centurion that he actually was dead; and he 
 - hurriedly went off to give his report. But from 
 the insignificant wound flowed blood and water, at 
 es : ohn wondered, and much hope revived.”’.... 
 
 p. 09). 
 
 ....He (Nicodemus) drew Joseph aside to 
 where I stood, some distance from John, and spoke 
 in a low, hurried tone: “Dear friends, be of good 
 cheer, and go to work, Jesus is not dead; he only 
 seems to be because his strength was exhausted.... 
 But I advise you not to let John know that we in- 
 tend to reanimate the corpse of Jesus, for I fear he 
 could not conceal his joy; and dangerous indeed 
 
 (*) John III, 1-13. 
 
144 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 would it be to let the people know it, as our enemies 
 would then put us to death, as well as him... .There 
 upon, Nicodemus spread powerful spices and salves 
 on long pieces of “byssus” that he had brought a- 
 long, and whose use was only known to our order. .” 
 (p. 60). 
 
 .... In his grief and sorrow John did not at all 
 believe in life returning to his friend, and did not 
 hope to see him again before “Sheol”... .'The corpse 
 was then laid in the sepulcher made in the rock, 
 which belonged to Joseph. They smoked the grotto 
 with aloe and other strengthening herbs, and as the 
 corpse was laid on moss, still stiff and inanimate, 
 they placed a large stone in front of the entrance, 
 that the vapors might better fill the grotto.” (p. 61) 
 
 ? “And the brethren agreed immediately to 
 send a guard to the grove. ....One of the brethren 
 went to the grave in obedience to the order of the 
 brotherhood, dressed in the white robe of the fourth 
 degree....When the brother arrived at the grave 
 which he was to guard, he rested on the stone that 
 he had pulled from the entrance, according to his 
 orders, when the soldiers fled and reported that an 
 angel had driven them away....And when the — 
 brother heard a slight noise in the grotto, and step- 
 
 ped in to watch what would happen...... the youth 
 saw with untold joy that the corpse moved the lips 
 and breathed.’’.... (p. 62-63. 
 
 .“We arrived thus at the grotto, headed by 
 J oseph and Nicodemus. We were in all twenty- 
 four brethren of the first degree. Entering we per- 
 ceived the white robbed novice kneeling down on the 
 moss-strewn floor of the grotto, supporting the head 
 of the revived Jesus on his breast....And as he re- 
 cognized his Essenes friends, his eyes sparkled with 
 joy, and his cheeks were tinted with a light red; 
 and he sat up, asking: Where am I?.... (p. 64.) 
 
 .... When Jesus had arrived unto the breth- 
 ren’s house he felt very weak; the wounds begun to 
 cause him pain. He was much moved, as he con- 
 sidered all as a miracle. “God has let me rise” said 
 
IS JESUS OF NAZARETH TH} SON OF GOD? 145 
 
 he, that he may prove in me what I have taught, 
 and I will show my disciples that I do live.’”’.. (p.65) 
 .“But soon after other women came from 
 J erusalem, and stepped up to the grave. Wondering 
 greatly, they had entered the grave, and one of them 
 in looking for the corpse in the place where it had 
 laid, had seen the brother, and terrified, pointed him 
 out to her friends. When the other brother also 
 came in view, the woman had fallen on their .faces, 
 and thought they had seen angels. And the brethren 
 spoke to them as they had been ordered by them of 
 the first degree, and one of them said to the women: 
 “Jesus is risen. Do not look for him here; say to 
 his disciples that they will find him in Galilee.”.... 
 “The Essenes friends tried to persuade him to keep 
 hidden, for his safety sake, and to recover his 
 strength, but Jesus felt a great desire to prove to 
 his friends that he lived, and of the desire feeling 
 refreshed and strengthened, he asked for clothes, 
 and received immediately the Essenes working-garb 
 such as our brethren wear in their work: dressed 
 in which he appeared as a gardener.” (p. 66). 
 “And the young brethren had again gone 
 to the grave....and there saw the same woman re- 
 turn who came first to the grave. .and she thought 
 the two novices were angels guarding the empty 
 grave, and she wept. One of them, of kind dispo- 
 sition, and in a harmonious voice, spoke to the wo- 
 man, asking her why she wept. This woman was 
 Mary whom Jesus loved and had to leave....And as 
 she was lamenting... .stood Jesus behind her, dress- 
 ed in the garb of a gardener.....But when he ex- 
 claimed “O Mary!” she knew him, and wanted to 
 kiss his feet, and therefore embrace him. But 
 Jesus felt the pain in his hands and side, feared the 
 effects of the hearty embrace, cautiously stepped 
 back a few paces, and said: Touch me not. Still I 
 live, but I soon shall go to my father in heaven; for 
 my body has become feeble and soon shall be dissolv- 
 ed, that my death may be fulfilled.”.... (p. 67-68). 
 ....And Jesus had slowly walked along the 
 
146 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 wall and reached the little gate that opens to the val- 
 ley by mount “Gihon’’, there he listened to the con- 
 versation of some women outside the wall. He 
 stepped out and the women believed that they saw 
 an apparition. But he spoke to them to show them 
 that he was himself. And as the youth in the grove 
 having told the women that in Galilee they should 
 see him, one of them remembering this said to him: 
 Lord shall we obey the word of the angel, and see 
 thee again in Galilee? This question astonished 
 Jesus for he.did not know the brethren had informed 
 the novice to name that part of the country. After 
 considering for a while he answered: Yes, inform 
 my friends and tell them that I go to Galilee, there 
 you will see me..... (p. 69). 
 
 .... Having refreshed himself, he said: “Now 
 I am strong it behooves me not to live in conceal- 
 ment. ‘A teacher ought to be with his disciples, and 
 a son embrace his mother.” Joseph answered: 
 “The brotherhood is father and mother to thee, ac- 
 cording to their promise, and it is the duty of the 
 brotherhood to protect thee as its beloved child.” 
 And Jesus said: “I do not fear death, for I have ful- 
 filled it, and the enemies shall acknowledge that God 
 has saved me, and will not that I die eternally.” 
 Then one of the Elders of the brotherhood said: 
 “Thou are not safe in this country, for they will 
 search after thee. Do not, therefore, go any more 
 among the people to teach, for what thou hast 
 taught will always live among thy friends, and thy 
 disciples will publish it. Remain dead to the world; 
 the brotherhood has brought thee back to life 
 through its secrets, therefore live henceforth for the 
 holy order to which thou belongest live in the priv- 
 acy of wisdom and virtue, unknown to the world. 
 And we will secretly teach and assist the disciples 
 among the people, and they shall receive encourage- 
 ment and assistance from the holy brotherhood. And 
 if the time comes that thou shouldst again go out 
 among the people, we will send for thee, and inform 
 thee. But Jesus, in ardor of sacred enthusiasm, 
 
IS JESUS OF NAZARETH THE SON OF GOD? 147 
 
 said: “The voice of God is more powerful in me 
 than is the fear of death. I will see my disciples 
 once more, and go to Galilee.” Then the Elder said: 
 “Be it so, as God has called you; but it behooves men 
 to be wise and cautious in good things. Therefore, 
 some of our brethren shall go with thee, and pro- 
 see thee through our connections in Galilee.” (p. 
 71): | 
 
 .... And Jesus took his departure, and set out. 
 ... Advised by Joseph, they sent a novice to follow 
 in his tracks, and on the road secretly inform the 
 Essene friends..... And while Jesus was on the road 
 to Emaus.... two men were traveling the same 
 road....and Jesus said to them “Peace be with 
 you”’.....But where they stopped they retained 
 Jesus.....And at the common feast of love in the 
 house, they recognized Jesus; but he did not wish to 
 be known in this place, and secretly passed through 
 the door, and went to the house of the Essene friend 
 to whom he had been recommended.” (p. 73). 
 
 .... But by this time our brethren of the 
 brotherhood in Jerusalem remembered the promise 
 they had made to Jesus to protect his disciples, and 
 strengthen them in their belief in the resurrection 
 of their master, and had been informed that not all 
 the disciples were convinced of the resurrection of 
 their master. And one of them that doubted was 
 Thomjas, who was a great thinker, and had received 
 his education from the Essene brethren.” (p. 79). 
 
 .... And Jesus conducted them, to the place 
 he most liked, near the summit of mount Olive,.... 
 And the chosen disciples believed that he would con- 
 duct them to Bethania. But the Elders of the 
 brotherhood had silently come together on the other 
 side of the mountain, ready. to travel, waiting for 
 Jesus as had been agreed upon. And he exhorted 
 his disciples to be of good cheer, and firm in their 
 faith. He prayed for his friends that he had to 
 leave, lifting his arms and blessed them. And the 
 mist rose around the mountain, tinted by the de- 
 scending sun. Then the Elders of the Essene sent 
 
148 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 word to Jesus that they were waiting, as it was late. 
 And as the disciples knelt down, their faces bent to 
 the grass, Jesus hastily rose and went away through 
 the gathering mist; and when the disciples rose, 
 there stood before them: two of our brethren in the 
 white garb of our brotherhood, and they instructed 
 them not to wait for Jesus, as he was gone, where- 
 upon they hastened away down the mountain.” 
 (p. 90.) 
 
 .... But in the city the rumor came out that 
 Jesus was taken up in a cloud, and gone to heaven. 
 This was invented by the people that had not been 
 present when Jesus departed. The disciples did 
 not contradict this rumor, as it served to strengthen 
 their doctrine, and influenced the people who want- 
 ed a miracle for to believe in. But John, who was 
 present, knew all about it, but he has not spoken nor 
 written anything about it. Likewise Matthew.”’.. 
 (p91) : 
 
 .... ‘But in Jerusalem none knew that Jesus 
 had returned to the solitude of the Order except 
 John and Matthew....Joseph and Nicodemus had 
 been with him the last time when the sixth full 
 moon was waning, and they came to our brother- 
 hood aS we were preparing to partake of the feast 
 of love....and their hearts were sorely grieved, 
 for the chosen one was taken up into the heavenly 
 dwellings of his father.....And he was buried by 
 the physician close by the “Dead Sea” as bids the 
 regulations of our brotherhood.” (p. 93.) 
 
 The little book from which we copied the fore- 
 going fragments contains also a description of the 
 Order of the Essense with their oath of which Num- 
 ber Two reads: “Do justice to all men,” and Number 
 Seven: “Cherish the truth and unmask all liars.””— 
 
 If now the writer of this letter was:an Essene, 
 then its contents prove that he did not fulfil number 
 two and seven of this oath, that according to his 
 
IS JESUS OF NAZARETH THE SON OF GOD? 149 
 
 own statement the Essenes of this particular time 
 were but common liars and deceivers. The reader 
 can thus discard the whole matter as a fraud mani- 
 pulated either at the time the letter is supposed to 
 have been written, or during a later period. 
 
150 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 LET THE PHENOMENA ANSWER! 
 
 The greatest difficulties experienced by Clergy 
 and Laymen lies in the Phenomena, which they can 
 not fathom, hence reject. This obstacle once re- 
 moved will clear up the so called “mysteries and 
 miracles,” and bringing before them Laws of Na- 
 ture of which they thus far know nothing, they will 
 learn to understand the things of which they have 
 been talking so illogically, and which they have been 
 trying to prove true by the logic of absurd dogmas. 
 The Theosophists, on the other side, through whose 
 channels this letter came, would drop most of their 
 silly ideas, were they really honest to themselves 
 and, instead of listening to misguided minds (called 
 ‘“Masters’’), would investigate the Phenomena and 
 thereby come in Contact with facts instead of with 
 “‘fancies.”’ 
 
 As Spiritualists we stand squarely upon the 
 “Phenomena”, no matter what the various Scien- 
 tists, Clergy, Materialists or Magicans may claim. 
 
 Understanding their difficulties in reasoning 
 out the Abstract, we can have no quarrel with them, 
 although we expect such readers to be at least open- 
 minded enough to study the phenomena directly be- 
 fore jumping to conclusions unworthy a rational 
 thinker. 
 
 Confessing “Spiritualism”, we are far from 
 subscribing to the things generally taught in the 
 name of Spiritualism, and our book on the Psychol- 
 ogy of Mediumship places us in quite a different 
 class not only in regard to ‘‘Mediums”, but also in 
 regard to “Investigators.” 
 
 If there is a Life after Death, then that life 
 must manifest itself to us here under the Laws of 
 Nature, consequently to receive such manifestation 
 we must learn to understand those laws of nature 
 which govern such manifestations. Having learned 
 
IS JESUS OF NAZARETH THE SON OF GOD? 151 
 
 to understand these laws we have become this which 
 commonly is called a “Medium”; but this does not 
 imply a “silly, morbid person’, neither does it mean 
 to become a “fakir.”’ We have simply become “One 
 who stands between the Two Worlds”, one who be- 
 came “sensitive to the vibratory forces which exist 
 on a different plane around us.” 
 
 There are neither “Miracles, nor Secrets or 
 Mysteries” contained in the Scriptural Texts, 
 neither is there anything “Supernatural” in the 
 Sacred Writings of the Ancients. The whole matter 
 appears very clearly a matter of Natural Laws. 
 
 Knowing the fundamentals of the Phenomena, 
 we uphold the Phenomena described in the Scrip- 
 tural Texts, although we admit that these texts are 
 badly interpolated and in some instances even falsi- 
 fied for a “pius purpose’, and finally explained by 
 the clergy in accordance with their respective creed. 
 Understanding these fundamentals we, of course, 
 explain these texts in accordance with the experi- 
 ences made to day, which are the same as yesterday. 
 
 The main idea of “the Letter of the Essene 
 Elder in Jerusalem to his Brother Elder in Alexan- 
 dria” seems to be to prove that Jesus was a member 
 of the Order of the Essenes and, in ascribing to that 
 Order great knowledge of Occultism, to make it ap- 
 pear that whatever knowledge Jesus had was given 
 him by the Masters of the Essenes. 
 
 Whether or not Jesus was an Essene is of little 
 importance. If he was a member of the Order then 
 he proved that he was of a much higher moral quali- 
 ty then the Essenes of Jerusalem, for he was not 
 given to lies and deceptions. 
 
 The writer of this letter claims that the Birth 
 of Jesus was predicted by an Essene, whom the wo- 
 man (Mary) thought to be an angel.” He states 
 that this woman ‘“‘was of a very imaginative disposi- 
 tion, prying into the supernatural and mysteries of 
 Life.” 
 
 No matter how imaginary this woman may 
 have been, it hardly stands to reason that she should 
 
152 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 be so unbalanced as to look at a man and take it for 
 granted that he is an angel, and we may ask: “Did 
 Daniel see and converse with an Essene when he 
 saw a certain man clothed in linen”? (*) (Dan. Ch. 
 X. 5-9.) It would also appear rational to believe 
 that the same Essene, predicting the birth of Jesus, 
 would also have predicted the birth of John, his 
 cousin. One can assume that this particular Essene 
 was the real father of Jesus, at least such an idea 
 is in a veiled way contained in this paragraph. Why 
 should the Brotherhood of the Essenes take such an 
 interest in a child yet to be born, and afterwards 
 “secretly search for and protect this child?” Why 
 should this Brotherhood of the Essenes send ‘‘a mes- 
 senger to Joseph for the purpose of influencing and 
 advising him not to leave the woman, nor shake her 
 belief in the sacredness of the matter?” Let us say 
 that this particular Essene was the father of Jesus, 
 he wilfully deceived not only the woman (bringing 
 her under his hypnotic influence), but he and the en- 
 tire Order of the Essenes in Jerusalem deceived and 
 kept on deceiving the people of their time. Whether 
 or not one imagines that this Essene was the real 
 Father of Jesus, the fact remains that these Kssenes 
 wilfully deceived the people of their time, and this 
 alone should prove that the writer of this letter, be- 
 ing an Essene of the same Order in Jerusalem and 
 an “‘eye-witness” to the things described by him, is 
 also a deceiver, consequently untrustworthy. 
 
 It is our firm belief that the Essenes were 
 neither liars nor deceivers, that they would never 
 have consented to “pull off such ridiculous stunts” 
 as described by the “eye-witness”, and while we can- 
 not know how “genuine” this Ancient Alexandrian 
 Manuscript is, we have no reason to doubt that it 
 was written by somebody at some time, perhaps 
 even at the time given, but we perceive clearly that 
 
 
 
 (*) Acts. X. 1-35. 
 
IS JESUS OF NAZARETH THE SON OF GOD? 153 
 
 it was written for the purpose of discrediting the 
 phenomena as pictured and related in the New Tes- 
 tament. To make the contents of the Jetter more 
 acceptable, the writer injected here and there vari- 
 ous expressions of sanctity in keeping with the New 
 Testamental records. 
 
 We must not forget that the Alexandrian ideas 
 were at those days well established and that the 
 apostles had their greatest troubles with those who 
 were well acquainted with these doctrines. Even 
 to day the Theosophists, while admitting the Phen- 
 omena, do not recognize its Fundamentals because 
 such would utterly destroy their concepts of life. 
 It is therefore the attempt to make the phenomena— 
 as described in the New Testament—unreal, res- 
 pectively the attempt to give the matter a natural 
 turn by stating the Essenes did arrange this or that, 
 which brands the contents of the letter the pro- 
 duct of a person wholy unfamiliar with the Funda- 
 mentals of Psychic Science, an imposter, for the Es- 
 senes knew better. ) 
 
 Present day investigations prove beyond a doubt 
 that the Phenomena are based upon laws thus far 
 known to man only in a vague way, and this not- 
 withstanding the fact of the numerous fraudulent 
 mediums. This being so, it will take but little study 
 of the subject to find that we cannot only attune our 
 brain to the forces surrounding us, but that we also 
 can so develop our sensitiveness as to hear and see 
 these forces. Jesus often used the expression 
 Nae eyes, see ye not? and having ears, hear ye 
 not ?”’— 
 
 Attuning our brain to the vibrations of that 
 world which, surrounding us is a part of our world, 
 we can hear and see this which lives (or is) in that 
 vibration to which we can most readily attune our 
 sensitiveness. The more we develop our sensitive- 
 ness to the higher vibratory forces, the more we 
 come in contact with things that dwell, or exist, in 
 that sphere. Ss 
 
 This being so, it is quite clear that no Essene 
 
154 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 was required to play Angel with Mary of Nazareth, 
 for she was attuned to the external vibratory forces, 
 and this more so to the Highest vibratory force pos- 
 sible to come in contact with upon earth. She was 
 a “Psychic”, and by her virtues “One sanctified by 
 the Highest Force’, consequently the embroynic 
 Jesus was a “Holy Thing’. To use modern language, 
 Mary was clairvoyant and clair-audient. 
 
 Psychics, Seers, Prophets or Sensitives have 
 at all times “heard and seen” those who have lived 
 upon this planet and passed into that world which 
 penetrates and surrounds our world, and this long 
 before the Order of the Essenes came into existence. 
 So do the Psychics of the present age. 
 
 To the natural and to the biased man the con- 
 tents of this Alexandrian manuscript will appeal 
 chiefly because it attempts to explain “supernatural 
 things” in the most natural way, yet, not under- - 
 standing (or unwilling to learn to understand) the 
 laws which govern the phenomena, the natural and 
 the biased men are not able to judge the truth, hence 
 they should ‘hesitate using this letter for the purpose 
 of proving their own contention. 
 
 The Unbeliever, i.e. one to whom the things 
 commonly called “Super-Naturalism” are the pro- 
 duct of morbid minds, may be a very deep thinker 
 and as honest himself as are those who believe every 
 word contained in the so-called Bible, as being in- 
 spired personally by a personal God, and yet not 
 think deeply enough, making the same mistake they 
 make by believing what appeals to them most, there- 
 by refusing further educational arguments. 
 
 Since the phenomena are abstract and concrete 
 only to w certain extent, the natural man as well as 
 the biased man is incompetent to use his reasoning 
 power here. The phenomena and the laws which 
 govern them are strictly speaking beyond the human 
 intelligence, because human intelligence no matter 
 how highly developed, has its greatest faults in al- 
 lowing itself to be influenced by traditions as well 
 as by opinions expressed by others. For instance 
 
IS JESUS OF NAZARETH THE SON OF GOD? 155 
 
 the Rationalists are still harping on the strings pull- 
 ed by Huxley and Paine, and repeating some of the 
 utterances of Ingersoll, they think themselves so 
 far advanced in rational thought that to them the 
 laws of the phenomena, which are natural pee are 
 but the product of morbid minds. 
 
 While Huxley, Paine and Ingersoll as well as 
 others have been greatly responsible in making the 
 common thinker think more for himself, and while 
 such men have been instrumental in starting the 
 mental exodus from the Supernaturalism of Ortho- 
 dox Christianity, they fell victims of their own il- 
 lusions because, attacking something of which they 
 felt that it was not only silly but insulting to all 
 human intelligence, they in their sincerity of attack 
 forgot that there may be some underlying principle 
 which may be responsible for the existence of a 
 Fundamental in Belief. Had these men used the 
 same energy to study the possibility of such a prin- 
 ciple, they would have not only achieved the same 
 thing, but they also would have been able to receive 
 the proof for the existence of such a principle; as 
 it is, they seemed to have utterly failed in their en- 
 deavor, for not only are there to day more believers 
 in the Bible than there were in their days, but it 
 can be statistically proven that Occultism, Spiritism 
 and Spiritualism have become factors throughout 
 the world. 
 
 Huxleyan thought and the reasoning of Paine, 
 as well as many other sources have produced a New 
 Theology, which with its modern conceptions of an- 
 cient ideas has done as little harm to the old time 
 Belief as the former, for Modern Theology is and 
 will remain a Minority as long as its defenders are 
 unwilling to study the laws of the phenomena. A so 
 called Modernist has the nerve to claim that the Im- 
 maculate Conception, the Temptation, Transfigura- 
 tion, Atonement, Appearances and Ascension of 
 Jesus are an insult to his intelligence, but he has not 
 enough nerve to study the laws governing the phen- 
 omena, and thus crucifying the Truth on the Tree 
 
156 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 of Intelligence, the Modernist thinks himself to be 
 not only wiser than his orthodox brother, but pos- 
 sitively more tolerant. 
 
 If the Modernist and Orthodox Clergy would 
 dare to study the laws which govern the phenomena, 
 they would soon see their mistakes, and while the 
 Modernist would find that there are no miracles in 
 the accepted sense of the word, the orthodox clergy 
 would find the same thing true. If they then would 
 come together and reason over the result of their 
 studies and experiences, they would find that the 
 things which happened thousands of years ago do 
 still happen, that God manifests to day like yester- 
 day, that these manifestations are always the same 
 in their fundamentals and differ only in regard to 
 individual interpretation or explanation, the same 
 way as it happened to be at all times and will be 
 until the phenomena can be studied in a scientific 
 way by all concerned. 
 
 The fundamental issue is neither God nor 
 Christ if we speak of the phenomena as such, for, 
 to quote Paul: ‘‘This which is natural comes first, 
 the spiritual afterwards.” It should appear very 
 clearly that as long as we cannot bring positive 
 proof for the existence of a Life after Death, all 
 arguments in regard to Immortality, Eternity, God 
 and Christ are futile. | 
 
 Let us not forget that our planet Earth is but a 
 mere speck in the great universe, that life as ex- 
 pressed upon earth, finding its highest manifesta- 
 tion in the brain of man, is but a small part of that 
 force which man never will be able to comprehend. 
 To think speculatively leads us nowhere, and Theo- 
 logy is at its best but a Speculative Science, and as 
 such depends entirely upon the moods and whims of 
 the philosophical mind of those clergy who are in 
 power to formulate their opinion into a_ creed. 
 Where, on the other hand Theology became a politi- 
 cal force, the clergy representing that force became 
 usurpers—the mouthpieces of God—and dictating 
 thus to the state and the people, both state and peo- 
 
 
 
IS JESUS OF NAZARETH THE SON OF GOD? 157 
 
 ple, lost their right to think for themselves. In. 
 either case Theology forced its own ideas upon the 
 masses and kept them in ignorance. Philosophical 
 as well as political Theology reduced its own intelli- 
 gence by stubbornly adhering to misconcepts, while 
 so called Modern Theology, trying to approach the 
 old time difficulties in a purely scientific way, is 
 neither political nor philosophical, is merely intel- 
 lectual. 
 
 Christian Theology claims to treat divine 
 things, to establish the relationship between man 
 and God, and yet it does not know the first principle 
 of that relation, or rather it does not dare to know 
 anything about this particular relationship, always 
 fearing that its dogmas may suffer by the result. 
 As we have seen before (p. 69) Theology believes in 
 Revelation and Inspiration, yet it does not dare to 
 find out how such is done. Theology tries to reason 
 out some things in a natural way, but refuses ab- 
 solutely to become natural, in short, Theology has 
 not arrived anywhere, it has utterly failed. 
 
 The most direct way out of the theological wild- 
 erness is for the clergy to study the phenomena, to 
 find out for themselves whether or not it is of the 
 Devil, and thus to prove to themselves and the world 
 at large whether or not their Devil-Idea conforms 
 with a Pure Concept of the Belief in God. 
 
 The Phenomena in their various ways are and 
 remain the only positive proofs fora Life after 
 Death, and these proofs once received will gradually 
 clear up all the difficulties experienced by the Theo- 
 logians. The more these proofs are brought into 
 man’s life, the more the result of such investigations 
 are taught in the respective colleges, the more a 
 complete Truth will be established. The most or- 
 thodox clergy will find that, while he loses many of 
 his old cherished ideas, the proofs before him will— 
 while destroying his dogmas—bring back the apos- 
 tolic age and firmly establish Christ and His Teach- 
 ings upon earth, creating thus the very “New Heav- 
 en and New Earth” spoken of by Him so propheti- 
 
158 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 cally, the “Old Heaven and old Earth—being the 
 ones created by the poets, the philosophical clergy 
 and the people, for under the New Order Of Things 
 the Powers of the World to come are revealed to 
 us through this which we now call “Phenomena.” 
 
 If it is so essential to Theology to préach and 
 teach things pertaining to an After-Life, if it is a 
 necessity to Theology to preach from texts full of 
 this which commonly is called “Supernaturalism,” 
 then it must be of the utmost importance to Theo- 
 logy to know more about it than we have had handed 
 down to us by obscure writers, by men who admit 
 to have destroyed, suppressed and interpolated these 
 transmissions of original texts. It would seem that 
 the Theologians would be the very men who would 
 investigate the Phenomena and to teach the result 
 of their investigations, but this is not so, for to them 
 it is simply the work of the Devil, and feeling rather 
 contented with the product of their mind, they 
 either wash their hands like Pilate or write silly 
 things about the matter, because they have read of 
 tricky mediums, or their investigation (if there was 
 such) has brought them, into contact with such 
 fakirs. 
 
 God works through the agency of man, and man 
 as the agent of God needs money to continue the 
 work of God, consequently God uses the money made 
 by man honestly or dishonestly for the purpose of 
 establishing His Kingdom upon earth, yet the apos- 
 tles continued the work begun by their Master very 
 successfully with the help of the Spirit, proving with 
 their Spiritual Gifts all things to those who wanted 
 to know, by demonstrating the very power the pre- 
 sent day clergy deny to be of God and denounce as 
 coming from the Devil. 
 
 Christianity would have never been able to es- 
 tablish itself if it had not been for the handful of 
 First Christians, who meeting secretly continued to 
 search for the Truth given them by their Teachers, 
 
IS JESUS OF NAZARETH THE SON OF GOD? 159 
 
 the Apostles, and that they had ‘‘Spirit-Communion” - 
 the Scriptures plainly prove. 
 
 To claim that God walked around upon earth 
 either in form of a man or in the form of an angel, 
 ate and drank during Old Testamental days, that 
 the people of the New Testamental times saw and 
 conversed with angels, and to claim that there is to- 
 day no such necessity, is—in our opinion—the most 
 direct proof for the theological inconsistency of 
 thought. | 
 
 The socalled biblical Supernaturalism is based 
 upon natural laws, and these laws work to day the 
 same way as they did then, but we of the twentieth 
 century have lost some of our superstitions and, no 
 longer being ruled by a political Theology, we have 
 learned to think for ourselves, consequently investi- 
 gating the Phenomena we find that the Natural 
 Phenomena and the Spiritual Phenomena are close- 
 ly linked and resemble each other. 
 
 In speaking of the Phenomena, as we must, we 
 discern between this whichis natural and_ that 
 which is spiritual, and so we claim that the result 
 of our investigations proved to us that there is a 
 difference between the terms immortal and eternal, 
 that to have an immortal soul does not mean to be 
 endowed with eternal life in the scriptural term, 
 that biologically speaking man’s soul differs not at 
 all from the soul of the worm, for man is made of 
 the same matter the worm comes from. 
 
 The breath of life which in the creation story 
 differentiates man from the animal is but a symbo- 
 lic term and means in psychic interpretation “a part 
 of that force which in Christianity is termed Holy 
 Spirit.” This Holy Spirit is—as we have already 
 explained—of necessity in the Discarnate Ego, in 
 the manifesting messenger or angel of God, and this 
 messenger was at all times a former human being, 
 a man or woman; but now we must not forget that 
 during the stages of spiritual evolution sex ceases 
 to exist as such, even if in the higher mani- 
 festations Life expresses itself in ‘‘male and female” 
 
160 IS JESUS OF NAZARETH TH ESON OF GOD? 
 
 due to the fact that those who dwell in the higher or 
 spiritual spheres (mansions) were men and women 
 upon earth. Having outgrown the sexual vibra- 
 tions (which are elementary) these soul-minds are 
 in the strictest sense of the word the Children of 
 God and have all the Power of the World to Come. 
 They are the Spiritual Guidances of man to day the 
 same as they were the Spiritual Messengers of olden 
 days, who then were called Angels and even God by 
 the Old Testamental Prophets or by the Scribes who 
 recorded their deeds. We now can understand why 
 the Ancient Hebrews believed God to be a man, why 
 they had their God even inspire murder and lies, for 
 now we have learned to discern between the natural 
 and the spiritual phenomena and know that the Pro- 
 phets whose God was a Liar, a Deceiver and a Mur- 
 derer, had a ‘material contact with disembodied 
 Egos” who were of their kind, that they were not 
 governed by Discarnate Egos. 
 
 The intellectual man may well ask why his de- 
 parted mother should want to communicate with 
 him through a “medium,’, instead of communicat- 
 ing directly with him, but the same intellectual man 
 will go to his neighbor to listen in on the radio, be- 
 cause he himself has no radio. Now whether or not 
 his mother has the Desire and Will to communicate 
 with him, we do not know, for we do not know 
 whether or not she has risen from. death, i.e. has re- 
 covered consciousness, but we do know that he can 
 come into contact with those that have risen and are 
 willing to communicate, be this through the sensi- 
 tiveness of a medium or by developing his own sens- 
 es. 
 
 For all the thousands of years the air was full 
 of waves, carrying sound silently, yet only recently 
 these waves were gathered, so to speak, and made 
 audible to man all over the world; but it takes an 
 apparatus for the purpose, and the human brain has 
 been such an apparatus from the beginning. There 
 are short wave radio sets and coast to coast sets, 
 each of them has to contend with the laws of nature, 
 
IS JESUS OF NAZARETH THE SON OF GOD? 161 
 
 with static, but once the various stations are proper- 
 ly loged, the operator can usually come into. contact 
 with whatever station he wants to connect if that 
 station is on, provided always that there is no inter- 
 ference. 
 
 Attuning our brain to the waves or vibrations 
 of the unseen life around us we have to contend with 
 very similar conditions and much depends upon our 
 own mental condition, upon our mental wave-length. 
 If our brain is like a short wave radio set we re- 
 ceive whatever is contained in that wave length, and 
 this has been thus at all times. Coming into con- 
 tact with souls of the earthsphere we are in con- 
 tact with life as such expresses itself upon earth and 
 consequently with the wisdom of that plane, which 
 is the natural or animal (elementary) plane. This 
 does not mean that we come into contact with de- 
 vils, it simply means that the things we receive from 
 there are worldly, concern more directly man in re- 
 lation to his life upon earth, which takes in every- 
 thing of the human life, religion included. 
 
 The natural phenomena have always come from 
 the earthplane, while the spiritual phenomena have 
 at all times come from the planes far beyond the 
 earthsphere. The former, while they have at times 
 brought to man Sublimity, never brought him Spir- 
 ituality, hence in analyzing the phenomena we must 
 discern between the two manifestations of the 
 Spirit. 
 
 Disembodied Egos have, like Discarnate Egos,. 
 at all times manifested to man, but man has not 
 learned to discern between them before the coming 
 of Jesus of Nazareth of whose work and life we have 
 but a very meager description, and being forced 
 more or less to either believe or disbelieve the apos- 
 tolic accounts, we cannot form an opinion justly 
 without studying the present day phenomena. 
 
 Knowing that the phenomena are true, and 
 knowing the difference between the material and 
 the spiritual manifestation, we do know that while 
 
162 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 they are the same in the fundamentals, they differ 
 in application as well as in result. 
 
 The prophet Samuel, while still a child and 
 sleeping in the temple, heard a voice. He was neith- 
 er mocked by the priest Eli, nor was he dreaming, 
 and when Joan of Arc claimed to hear voices, she 
 was neither mentally deranged nor hypnotized. 
 Reading in the Old Testament of the “Pillar of Fire 
 and the Pillar of Smoke,’ we know that those who 
 had eyes to see saw what they claimed, but under- 
 standing the manifestation, we claim that the re- 
 spective clairvoyants saw a. discarnate Ego, or a 
 disembodied Ego for that matter, that this guidance 
 showed the way as described, and we base our state- 
 ment upon similar experiences made by us. 
 
 If we read the story of the “Burning Bush,” we 
 uphold this story because we saw a table burning 
 the same way without being consumed. If we read 
 the story of “Pentecost,” we look up the Old Testa- 
 ment and find that the same thing happened in 
 Moses time (Num. XI. 16-17. 25-29) and we have 
 seen the same thing happen daily in our surround- 
 ing. Reading of the Transfiguration and of the 
 Appearances of Jesus after death, as well as of vari- 
 ous biblical appearances of “angels or men’, we are 
 not all wondering, for we have seen such with our 
 own eyes, and so have we heard voices. 
 
 There is in our opinion no use to deny the phe- 
 nomena, neither is there any sense in the idea ex- 
 pressed by some magicians that because they can 
 produce certain phenomena (?), the phenomena 
 given through the channels of mediums are untrue, 
 even if we admit that many of the mediums have 
 faked some of them. It is also absurd to state that 
 Occultism, Spiritism and Spiritualism have produced 
 or produce crimes, but it is true that fraudulent 
 and criminal characters have misused these Isms 
 for their own purposes much the same way some 
 people have used and do use Christianity for their 
 own ends. It is further true that unscrupleous peo- 
 ple entering the realm of methaphysic very fre- 
 
IS JESUS OF NAZARETH THE SON'OF GOD? 163 
 
 quently tie themselves to disembodied Egos of the 
 lowest caliber, due to their own peculiar character- 
 istisc and desires, but under the law of attraction 
 they could not do otherwise. This we have thor- 
 oughly explained in our book on the Psychology of 
 Mediumship. : 
 
 If the present day phenomena are not able to 
 hold their own, then is absolutely no hope for man 
 ever to prove to himself the Truth given him by 
 Jesus of Nazareth and his Apostles, and we say 
 with Paul:....‘‘Now if Christ be preached that he 
 rose from the dead, how say some among you that 
 there is no resurrection of the dead? But if there 
 be no resurrection of the’dead, then is Christ not 
 risen: And if Christ be not risen, then is our preach- 
 ing in vain, and your faith is also vain.” (I. Cor. 
 XV. 12-14.) Paul explains such things very thor- 
 oughly in this chapter, and Paul was the foremost 
 expounder of Spiritualism among the apostles. The 
 study of the present day phenomena proves Paul 
 correct and testifies also to the Truth given by the 
 rest of the apostles and experienced by the first 
 Christians. 
 
 How the Christian Clergy can preach Christ 
 and the doctrines of the apostles and at the same 
 time discard the Phenomena, is more than we can 
 understand; how they can be contented with the 
 wisdom of their synods and colleges is beyond our 
 comprehension; neither can we fathom how any 
 clear minded person can imagine “a star to move 
 and finally to stand still above a certain house to 
 show certain wise men, coming from somewhere of 
 the East, the place wherein they should find the new 
 born King of the Jews. It is also incomprehensible 
 to us how anyone can imagine that Jesus ascended 
 bodily (in flesh and blood) into heaven, but then to 
 the theologically twisted mind, which is phantastic 
 enough to believe and to make it a dogma of salva- 
 tion and damnation that God is a person, a man, the 
 
164 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 most absurd things are the things which appeal 
 most. 
 
 If the clergy would study the phenomena then 
 they would find that the “‘Star of Bethlehem was a 
 Spirit-Light,” the nucleus of which appeared to be 
 in form of a star, signifying that the discarnate Ego 
 ' who thus manifested to the Magi (who were clair- 
 voyant, hence mediums) wasa great Spiritual 
 Teacher, and one of the many chosen Teachers to 
 - announce the coming of the Messiah to those who 
 were receptive, and there were—according to the 
 meager scriptural reports of spiritual phenomena— 
 many persons at that time sensitive to such mani- 
 festations. 
 
 If we learn to understand Modern Phenomena 
 then manuscripts like the Essene Letter prove them- 
 selves either rank falsifications or the product of 
 persons: who are wholy ignorant in matters of that 
 kind. We will also find that these phenomena, be 
 they of the lowest material kind, or of the more re- 
 fined and most spiritual kind, prove beyond a doubt 
 an existence after so called death, that this exist- 
 ence is to most of us first a matter of Self-Condem- 
 nation because of our own nature, that there is, 
 however, the Law of Evolution still at work, that 
 therefore we can still “save ourselves” by realizing 
 and evolving the Spiritual Principle in us. This 
 Principle will after so called death demand more at- 
 tention than before. We will also find that because 
 of our animal nature we are—after the resurrec- 
 tion—still animals, if we have been unwilling to 
 counteract the baser desires while still in the natural 
 body upon earth, hence resurrect like the animals, 
 and gradually disappear from the Plane of Life. » 
 
 We should now be able to understand the idea 
 of the “Resurrection to Condemnation, and of the 
 Better Resurrection’’, as well as the idea of a “‘Sec- 
 ond Death.” 
 
 Paul, understanding these things very thor- 
 oughly, said in I. Cor. Ch. XV. 35-58: “But some 
 man will say, How are the dead raised up? and with 
 
IS JESUS OF NAZARETH THE SON OF GOD? 165 
 
 what body do they come?.... There is a natural 
 body, and there is a_ spiritual body..... The first 
 man is of the earth earthy: the second man is the 
 Lord from heaven.....As is the earthy, such are 
 they also that are earthy: and as is the heavenly, 
 such are they also that are heavenly. And as we 
 have borne the image of the earthy, we shall also 
 bear the image of the heavenly.....O death where 
 is thy sting? O grave where is thy victory?....” 
 
 There is a natural and a spiritual body. The 
 term natural means the “first soul-body,” or 
 “anima” in which all animal life resurrects. The 
 term spiritual means the “second soul-body” or 
 “etherealized body,” which is free from all earth- 
 matter in that sense of the word. It becomes then 
 clear that, speaking of two resurrections, the first 
 resurrection means the one common to all animal 
 life, while the second resurrection means the Better 
 Resurrection, an advancement from the earth con- 
 ditions. The original body of flesh and blood does, 
 therefore, not come into consideration any more, 
 for that body has positively ceased to exist as far 
 as Life as such is concerned. (see Psychology on 
 Mediumship p.p. 12.-15. 42. 50. 56). 
 
 Until the time of the Manifestation of the 
 Spirit Christ in and through Jesus, man knew only 
 of the Common Resurrection, but this knowledge 
 was chiefly in the hands of the priests, prophets 
 and seers, who used it for the purpose of ruling the 
 kings and the people, who in turn used the former 
 for their own purposes, mainly to find out what God 
 had in store for them. Where ever it happened that 
 a common person had the “Spirit”, that person was 
 at once condemned by the priests in power, who 
 created a “jealous, a terrible God.” | 
 
 Learning to discern between the Material and 
 the Spiritual Phenomena, we find that the former 
 deals chiefly with man as such, while the latter deals 
 absolutely with man’s inner self, with his innate 
 spiritual sense. We then find that there are two 
 distinct so called Principalities dividing the After- 
 
166 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 Life, that the Lower Principality is of the Earth 
 earthy, and contains all things pertaining man’s 
 natural life; while the Higher concerns itself in the 
 main only with Spirituality. 
 
 The Ruling Force of the Lower Principality is 
 of necessity the “Spirit of the Earth”, respectively 
 the ‘“Thought-Unit” of the things earthy, which is 
 animal-like or evil, and which became personified 
 in the disembodied Egos (former men and women) 
 who resurrected and remained in the earthsphere, 
 to dwell in that condition. This Principality has as 
 many conditions as has the earthplane and each 
 condition has its own particular ruler. Tartarus, 
 or Hell, is within this spheric condition, and like the 
 earthsphere itself, this particular condition is creat- 
 ed by man and not by God. 
 
 The Ruling Force of the Higher Principality 
 is the Essence of God, the Holy Spirit, which mani- 
 fests Itself of necessity in and through all who dwell 
 there. This Higher Environment has many condi- 
 tions in regard to Holiness, it has many ‘“‘mansions”, 
 and each mansion has its own particular ruler. From 
 these environments the spiritual teachers have come 
 to man at all times, giving man as much spiritual | 
 understanding as he could mentally digest, conse- 
 quently we find in all religious systems a certain 
 similiarity, which even in the lowest phenomena 
 manifests itself the world over, for the lower prin- 
 cipalities have at all times more directly manifested 
 their existence to man than the higher principali- 
 ties, due first to their closer connections with man, 
 and second because of man’s own nature. 
 
 The Phenomenon be it material or spiritual, has 
 at all times proven to man the higher purpose of life, 
 and if man has not learned to comprehend this pur- 
 pose, it is not the fault of the Phenomenon. 
 
 Learning to discern between the lower (mater- 
 ial) and the higher (spiritual) phenomena, we, of 
 course, also learn to discern between spirits, and 
 thus we begin to understand why St. John said: 
 ““. .try the spirits whether they are of God’’. In John 
 
IS JESUS OF NAZARETH THE SON OF GOD? 167 
 
 Ch. IV. 1-6 he brings out the difference very strong- 
 ly, and verses 4 and 5 deals directly with that differ- 
 ence. His expression: “‘....greater is he that is in 
 you, than he that is in the world....’? means the 
 Spirit of God, the messenger or disearnate Ego 
 (Spiritual guidance), in contrast with the Spirit of 
 the World, the disembodied Ego (material guidance) 
 or messenger from the earthsphere, of whom he 
 says: “they are of the world and the world (natural 
 man) heareth them.” 
 
 Here then we have solved positively the so call- 
 ed mystery of Inspiration, and now we understand 
 why it is necessary to discern between the Material 
 and the Spiritual Inspirations. There is no argu- 
 ment left, for the Truth of this proves itself to all 
 who are willing to make the experience. 
 
 Having received this proof we will by degrees 
 understand the higher purpose of life and by de- 
 grees we will also become convinced that there is a 
 “Council of Good” as well as a “Councii of Bad”, 
 that the latter is not bad or evil as a whole, but has 
 its evil influence because it deals chiefly with man’s 
 animal nature, with the things pertaining directly 
 to man’s natural desires; but since this Council 
 takes in man’s whole material existence, it has with- 
 in itself man’s own vices. consequently it is in the 
 lowest form represented as a “Direct Evil” which 
 can produce but Evil. This Evil is not pre-existent, 
 it is transfered into the earthsphere by former evil 
 man and evil women. 
 
 Speaking of God, we cannot describe God, we 
 can not fathom God, and stating that God is a Spirit, 
 we can not describe Spirit, because Spirit in this 
 sense of the word is absolutely beyond man’s reason- 
 ing. We can directly refer to man after so called 
 death as “Disembodied Ego or as Dis-Carnate Ego” 
 because both are very tangible to us if we properly 
 investigate the phenomena. We can also speak of a 
 Council of Good and of a Council of Bad, because 
 these councils are represented in those with whom 
 
168 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 we come into contact while investigating and devel- 
 oping our sensitiveness. 
 
 We refer now the reader to PP. 94 to 96 and 
 ask him to carefully study the contents of these 
 pages. 
 
 Knowing the difference between the material 
 and the spiritual phenomena and their respective 
 results in regard to inspiration, we know that the 
 messengers of the Material Spiritworld, bad or 
 good, (the term good means here natural like man) 
 not having the breath of life (spirituality), rob man 
 of his spiritual inheritance by teaching false doct- 
 rines in regard to the After-Life in general and in 
 regard to Christ in particular, stealing thus from 
 man what rightfully belongs to him. 
 
 In this we have the full explanation of Christ’s 
 words: “‘All that ever came before me are thiefs 
 and robbers.” If we can learn to understand the 
 difference between the material and the spiritual 
 forces, then we can fully understand why at Christ’s 
 time the Alexandrian doctrines not only conflicted 
 so much with the teachings of the Master, but we 
 also see clearly why their expounders set themselves 
 against Him and His apostles, for we have on the 
 side of the latter that concept, which derived mainly 
 from the result of the material phenomena, could— 
 while recognizing a certain Sublimity therein—not 
 become clear in regard to an absolute Spirituality 
 and the source from which such could emanate. Their 
 difficulties, like those of the Theosophists, are to be 
 found rather in the misunderstanding of the material 
 phenomena, than in non-belief, and this (we think) 
 the philosophies of the Gnostics show plainly. 
 
 Being a believer in the phenomena because of 
 its manifested results can not mean very much, and 
 to speculate on the results means even less, for 
 while believing and speculating may lead to the truth 
 if one makes the experiences himself, mere beliefs 
 and speculations rather bring out a diversity of 
 thought than actual facts. This we must bear in 
 mind when reading the Bible, because it does not 
 
IS JESUS OF NAZARETH THE SON OF GOD? 169 
 
 stand to reason that the writers of the various re- 
 cords knew much of the phenomena by actual ex- 
 perience, but wrote about and copied such records 
 because they believed in the result of the phenomena, — 
 some parts of which they may have witnessed. There 
 can also be no question that many foreign ideas crept 
 into these writings, ideas which the modern thinker 
 cannot combine with the character of Jesus. 
 
 To wrangle theologically over a so-called spirit- 
 ual truth without understanding the Fundamentals ~ 
 of the Phenomena, to wrangle over such matters 
 without knowing more about it than do some Scien- 
 tists who dabbled for a certain number of years in 
 so called Spiritualism, is—in our opinion—mere 
 arrogance, which must produce ignorance of the 
 worst kind. To accept anything like the letter of the 
 Essene already referred to as a fact, without being 
 willing to honestly study the phenomena, or to claim 
 it to be based upon facts because theosophistically 
 speaking it appeals to ones reasoning, simply means 
 that one does not know anything of the Phenomena. 
 
 Whether or not all things in the Bible -happened 
 as they are described is of no moment, however if 
 we claim that because it is written in the Bible that 
 Jesus ascended bodily, i.e. with his natural body of 
 flesh and blood, into heaven, or that he ate and drank 
 actually during his various appearances after death, 
 then we simply do not understand the most simple 
 chemical laws, neither have we a very clear concep- 
 tion of this which is called Phenomena. 
 
 TO MAKE ONES SALVATION DEPEND- 
 ENT UPON SUCH A BELIEF IS CRIMINAL! 
 
 Since the laws under which these phenomena 
 happened never change, we make the same exper- 
 jiences to day, and we claim that only those who were 
 clairvoyant did see Jesus rise (leave the earth- 
 sphere.) We do not doubt that Jesus, appearing to 
 his disciples while they ate and drank, felt their de- 
 sires and expressed himself mentally thus, suiting 
 the thought with the action (movement) to fulfill 
 
170 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 this desire stimulated from the outside. We, how- 
 ever, dispute that Jesus spoke to them audibly, and 
 claim that only those of the disciples who were clair- 
 audient heard his voice. 
 
 According to our studies of the phenomena we 
 know that NO ESSENES WERE NECESSARY TO 
 STEAL THE BODY OF JESUS FROM THE 
 TOMB. NO ESSENES WERE NECESSARY TO 
 REVIVE HIM. NO ESSENES WERE NECKES- 
 SARY TO TAKE HIM AWAY THROUGH A MIST, 
 for the present day phenomena proved to us beyond 
 a doubt that the body of Jesus was actually con- 
 sumed by a “Vibratory Force’ coming from the 
 highest spiritual environments, because we do know 
 that such a force acts like and is like the strongest 
 current of Electricity. We also do know that when 
 Jesus appeared to his friends and disciples, he did 
 not appear in any different way than do those who 
 —having risen from their graves—appear to day to 
 those who are clarivoyant, and sensitive to their 
 vibrations. 
 
 Knowing and understanding the laws of the 
 phenomena, we disclaim all Super-Naturalism and 
 state that such never existed, because under the 
 laws of nature all things are in full conformity with 
 the principle of these laws. Nothing supersedes 
 nature, not even the spiritual principle, for this prin- 
 ciple does not work outside the natural laws. 
 
 Man being first subjected to nature as such, 
 is also subjected to the spiritual principle, but man, 
 being by nature first of all a higher animal, can- 
 not on his own accord come into contact with the 
 spiritual principle because his material senses pre- 
 vent him from doing so, but he can and does come 
 into contact with the natural or material principle, 
 and due to this fact he at all times was (and still 
 is) a worshipper of nature, of things that are natur- 
 al, thereby losing sight of the spiritual. In this we 
 can clearly preceive the reason for man’s desire to 
 have Naturalism even in the present day beliefs, al- 
 lowing himself to believe God to be a man, imagin- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 171 
 
 ing spiritual things to be natural (material), to 
 give spiritual things a natural turn and to claim 
 dogmatically that Jesus is not only the Son of God, 
 but God. 
 
 # ; These ideas made of Christianity a Pagan Be- 
 ief. 
 
 Speaking of the nature of Jesus and claiming 
 that he was man and God, means to confuse things. 
 Jesus was and remained a man, but he was chosen 
 by the Highest Spiritual Power man can come in 
 contact with, to become the vessel through which 
 the Spirit known as “Christ” (the one who came 
 from Above in contrast to those who before came 
 from Below, from the material spiritworld) could 
 work and fulfil the Spiritual and the Natural Laws 
 by showing man the way to the Better Resurrection. 
 
 Being chosen, his mother was chosen first, and 
 her selection to bear and bring forth the One who 
 should be instrumental in carrying the Burden of the 
 World for the sake of its Salvation, she, Mary, is the 
 one “highly favored with whom the Spirit of the 
 Lord was, and thus she was the most blessed among 
 the women.” | 
 
 The Divine Nature in Jesus is the Spirit Christ, 
 who as the Highest Spiritualized Soul-Mind incar- 
 nated Itself in the mind of Jesus, thereby becoming 
 “flesh’’, i.e. audible to man. Through this incarna- 
 tion Jesus became One with the Spirit Christ, and 
 since Christ is the Only Begotten Son of God who 
 ever incarnated, Jesus became by virtue of selection 
 and grace the Son of God also. 
 
 Justine Martyr was therefore right in his con- 
 ception (see p. 12), and we are convinced that he 
 was the most ardent student of the phenomena of 
 his time. 
 
 Being the Way to the Better Ressurection, Jesus 
 the man showed us the Light which should lead us 
 outward and upward to Spiritual Understanding 
 and thus to the Mansions of which he spoke to pre- 
 pare for us. Weas men can, of course, not come to 
 that understanding unless the Spirit draws us to- 
 
172 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 ward it, hence, while we are receptive only in a 
 natural way to the things that are natural, this 
 natural receptivity can be so developed as to come by 
 degrees into (to use a modern expression) the wave- 
 length of the Spiritual Principle, and this means 
 that we can receive the Holy Spirit to day as of old, 
 and thereby become the Sons and Daughters of God. 
 
 God, the chief principle (or God Head), in 
 sending out its Vibrations created the ‘‘Word” 
 (Logos), which, becoming active, manifests through- 
 out the Spiritual Spheres, and selecting there in the 
 Highest ‘Sphere the most spiritualized soul-mind 
 for Its Mission among the race of man, created thus 
 the “Christ Spirit,” which Itself is “God in Essence, 
 for It emanates from God and constitutes the Holy 
 Ghost or Holy Spirit. The Christ Spirit, respec- 
 tively the Holy Spirit, is therefore the second part 
 of the Trinity, while the One who became the “‘Sel- 
 ected One” to carry out God’s Mission upon earth, 
 as the Most Holy of all spiritualized soul-minds, be- 
 came there-by the “Only Begotten Son of God who 
 ever was sanctified (authorized) by God to show 
 man the way to the Better Resurrection.’ This 
 makes the Spirit Christ the third party of the Trini- 
 ty. Jesus, having become One with Christ, is thus 
 at the right of his Spiritual Father Christ, hence 
 (in essence) in and with Christ One with God, but 
 never God. 
 
 Jesus never claimed to be Son of God as dog- 
 matic Christianity wishes it to be, refering to him- 
 self always as being the son of man, but the Spirit 
 Christ, speaking through the organism of Jesus, did 
 call Himself the Son of God. True, Jesus could have 
 used the same expression rightfully, because he be- 
 came the Son of God through his Spiritual Father 
 Christ, and this more so than all of those who become 
 the sons of God because the Word of God (Spirit of 
 God) is given them. 
 
 Jesus rose from death and showed himself to 
 his friends under the laws of nature the same way 
 millions of risen souls did before and after him, con- 
 
IS JESUS OF NAZARETH THE SON OF GOD? 173 
 sequently it is not his being risen from death (in this 
 sense of the term) which magnifies that act, but the 
 fact that he rose from that death which surrounds 
 all those who rise to Condemnation, which he over- 
 came, and which gave him the true Victory over that 
 death. Showing man the way to the Better Resur- 
 rection, he, Jesus, became the true Salvation to man. 
 
 In the fourth chapter of Thessalonians Paul 
 says (v. 17): “Then we which are alive and remain 
 shall be caught up together with them in the clouds, 
 to meet the Lord of the air, and so shall ever be with 
 the Lord.”’ 
 
 The “‘which are alive and remain” means those 
 who have the Spirit of Life (breath of life), hav- 
 ing risen from their grave to the first spiritual un- 
 derstanding within the earthsphere, their former 
 sphere of activity, and remain there until the ‘‘Sec- 
 ond Resurrection” (ascension to the _ spiritual 
 spheres), when they will be caught up in the clouds 
 (spiritual vapors as produced by all discarnate 
 Egos) and thus meet the Lord of the air (the invisi- 
 ble divine influence, in contrast to the Prince of the 
 air, the invisible influence of the earthplane), and so 
 shall ever be with the Lord, while those of the com- 
 mon (animal) resurrection live under the laws of 
 nature, after rising from the grave, within the 
 earthplane, subjected to the laws of nature, hence 
 suffer death either by gradual extinction or by re- 
 maining “earthbound.”’ 
 
 That the dead rise from their grave and mani- 
 fest themselves to man the phenomena prove to day 
 like yesterday, but we are not refering to the phen- 
 omena paraded before the eyes of credulous people 
 by spurious mediums, we speak of these phenomena 
 which manifest themselves to man outside so called 
 Materialization Seances, and which can be had in 
 ones own home without the help of professional 
 mediums and fortune-tellers. 
 
 To rise from death means to live upon the next 
 higher plane, just outside the material plane of life, 
 and to be closely connected with that plane. This 
 
174 IS JESUS OF NAZARETH THE SON OF GOD? 
 
 is a resurrection common to all animal life, even to 
 the worm. Itis the resurrection of the soul made of 
 the Dust of the Ground (matter). The life of this 
 plane has only a chemical duration, dissolving and 
 renewing itself in an elementary way, hence it is 
 not Spiritual Life, therefore Christ said through 
 Jesus of Nazareth: “I am the Resurrection and the 
 Life: he that believeth in me, though he were dead, 
 yet shall he live.. 
 
 The material ‘phenomena, no matter how low 
 and subtle they may be, prove the resurrection of 
 the dead to a new life, consequently even these phe- 
 nomena hold the key to the better understanding of 
 Christ’s teaching and positively prove that there is 
 a higher purpose in life than the natural man has 
 thus far dared to imagine. This being so, it should 
 stand to reason that to aspire the Better Resurrec- 
 tion is and remains the chief duty of man, that, how- 
 ever this duty can not be fulfilled without the Belief 
 in Christ, who as the Son of God became our Spirit- 
 ual Father through His Incarnation in Jesus, the 
 pone man and direct Spiritual Ruler of all man- 
 
 ind. 
 
 Thus then we know that the Spirit Christ is the 
 Son of God, the In-Carnate Word which was from 
 the Beginning, not as a person, but as an Essence 
 emanating from God. We thus know that Jesus 
 of Nazareth as the son of man became the Bearer 
 of the Word, and as such the direct fulfilment of the 
 natural and the spiritual law, consequently the Son 
 of God by proxy as well as the direct Intercessor 
 between man and God. 
 
 To the reader, who may be a strict believer in 
 the Bible as a book personally inspired by a personal 
 God, the contents of our book will appeal as little as 
 to the one who glories in being a materialist, but 
 then we can not sacrifice our knowledge received 
 by practical studies of the Phenomena to suit them. 
 If the former studies his Bible a little more thor- 
 oughly he will find that the Bible as a whole is based 
 upon the Material and the Spiritual Phenomena, 
 
IS JESUS OF NAZARETH THE SON OF GOD? 175 
 
 that if the Phenomena were to be taken out of the 
 Bible we would be minus the Hebraic History of the 
 Phenomena as such presented themselves to the He- 
 brew Leaders, Prophets and Seers, and we would 
 lose the Foundation upon which the Phenomena of 
 the New Testament rests. 
 
 We, of course, admit that we tried to explain 
 something exceedingly abstract, yet the Bible-Wor- 
 shipper believes even things he can not fathom at 
 all, contented with the idea that “God does not want 
 him to understand all things.” If this is true why 
 then did Paul say: “Even the mystery which hath 
 been hid for ages and from generations, but now is 
 made manifest to his saints.” (Col. I. 26.) 
 
 Our point of view is that God has given us 
 reason to use, that God has given us the Phenomena 
 for the purpose of teaching us the Eternal Truth, 
 that these phenomena are to day the same as yester- 
 day. Since the present day phenomena prove them- 
 selves true, since they are “catholic” (belonging to 
 everybody), they are the Keys to the doors of know- 
 ledge, which the Church for many centuries has wil- 
 fully kept out of the peoples reach. 
 
 Peter found that God is not a respecter of per- 
 sons, and Cornelius, a Roman and a Heathen, al- 
 though he believed in God, experienced the Phen- 
 omenon with the most practical result in the same 
 way as we do to day. 
 
 If the Phenomena prove what we claim they 
 prove, if they are in harmony with the experiences 
 of the apostles (as we know they are) why believe 
 a thing merely because it is written in a2 book con- 
 taining only fragments of translations of transmis- 
 sions of original texts and denouncing as untrue the 
 same things which are always around us? 
 
 Paul says in II. Thess. Ch. V. 19-21: “Quench 
 not the Spirit. Despise not prophesyings. Prove 
 all things; hold fast that which is good.” 
 

 

 
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