BF 1999 
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 Garland of Grace 
 
 OR 
 
 man's ilni^mal Possessions 
 
 n 
 
y 
 
■n 
 
times Qarland of Grace 
 
 OR 
 
 man's Universal Possessions 
 
 BY 
 
 GEORGE CHAINEY 
 
 President of Mahanadm School of Interpretation 
 Burnett, California 
 
 SUBJECTS 
 
 OPENING THE IV AY, EARTH, WATETi, AIR, Fl^iE, 
 
 ELECTRICITY, ETHE%, TIME, ETERNITY 
 
 FORM, AMBROSIA, MAN AND GOD 
 
 Printed and Distributed by Charles Gardner 
 943 Fourth St., San Diego, Cal. 
 
 COPYRIGHT 1918 
 

 Jlhtrt G. %ogfrs 
 
 Printer 
 San Diego, Calif » 
 
 SfP 25 19,8 
 ©CI.A50383r> 
 
 .. n 1 
 
UJ 
 
 Foreword 
 
 OPENING THE WAY. 
 
 Before showing what our Universal Posses- 
 sions are and in what sense they are from 
 Eternity of God's giving, and of Time and 
 man's improving, it is necessary to prepare the 
 Way of the Lord before Him. 
 
 Before all things the student must have an 
 open mind toward all truth, and an earnest de- 
 sire for the very fullness of Divine Life and 
 Knowledge. 
 
 As long as the mind is shut up to some one 
 religion, or to a part of one, it is useless to talk 
 of the final things. No one is ready for the 
 immortal possessions, and the City of God — the 
 Cosmic Consciousness — whose Religion has not 
 become inclusive of all Religions. This does 
 not mean non-relationship to some special form 
 of faith. Many still remain connected with a 
 reUgious organization who, at the same time, 
 only regard it as one of the many forms of 
 association that are the offspring of man's de- 
 sire for friendly relations with others. 
 
 5 
 
Whether belonging to a church or not, the 
 true attitude towards them is one of posses- 
 sion. They are for man, not man for them. In 
 this sense, while belonging to none, all belong 
 to you. 
 
 The final Religion of man must include all 
 the Religions. With this hospitality of mind 
 there must be the turning of the desire of life 
 towards the Spiritual and Divine, as well as 
 to the natural and human. If the ideal of life 
 does not include God as well as man, I shall 
 seem to you only as one who dreams. I have 
 no condemnation for those who are as yet, un- 
 desirous of God. God has been so misconceived 
 and misrepresented that the true hunger of 
 God is often a rejection of the idea of God as 
 commonly taught. 
 
 The Living God has no condemnation for 
 those who cannot find Him. God is hidden and 
 undiscoverable by mind alone, that man may 
 have the strength that comes of searching and 
 finding Him by living up to his own loftiest 
 ideals of Truth and Love. 
 
 When the seeker is ready. He who seemed to 
 be the unknowable is found and known. Those 
 who have found God are the Awakened. The 
 spiritual world is no longer a state entirely 
 apart and unknown from the natural. The 
 
world is on the eve of a great spiritual awaken- 
 ing. Man is waking up to the fact that God 
 is, and that He is knowable, even as man is 
 knowable. This discovery is made by the open- 
 ing in man of a state of Cosmic Consciousness 
 in Sight, Hearing, and Touch of the spiritual 
 world. 
 
 The people and things seen in dream and 
 vision are the people and direct creation of 
 God. In this way, God thinks and feels Him- 
 self into man. In this way the life of God in all 
 its many attributes is passing over into the 
 life of man. This is the language by which 
 God speaks to man. This language is to be 
 learned and the consequence of such growing 
 intercourse is to be understood. 
 
 The state of consciousness is the recovery of 
 the lost bowers of Eden-delight. This is the life 
 that is to redeem or clothe the abstract ideas of 
 the mind with the living beauty of the soul. 
 This is also the Living Word that is to beget, 
 even in the body, the power of the Immortal 
 Life. 
 
 Life is the end of Life. Life rests upon food. 
 This food is the very flesh and blood — form 
 and substance — of the Living God. This man- 
 ifestation of God is the Son of God. The con- 
 
tinual sacrifice of the form that other visions 
 may come, is the death of the Son. The Blood 
 of the Son — the Lamb of God that redeems the 
 world — is this very life of vision. 
 
 When man by knowledge of the works of 
 God in nature and by actual experience of God 
 in this life of the people and things of the 
 Spirit, has drawn into his own life the Univer- 
 sal Intelligence and Cosmic Consciousness of 
 God so long, that they have become his own 
 thought and consciousness, he will in the work 
 of creation have no more need of the ministry 
 of death. Then the spiritual force will be so one 
 with the natural, that life of the body will be 
 continually renewed. 
 
 While many today have, in idea, caught a 
 gUmpse of this law, it has yet to be justified in 
 the visible power of Immortal Life. While it is 
 right to recognize this as the goal, the way 
 thereto is not by making this the end and ob- 
 ject of life. Those who have found God have 
 no fear to die as long as that is a necessary ser- 
 vant of life. Those who are nearest to this goal 
 think the least about it. Such are so given to 
 all the many interests of the perfection of the 
 natural in the spiritual and of the spiritual in 
 the natural — to the life of each in all and of all 
 in each, that they have no room for any desire 
 
 8 
 
apart from the mighty Desire of God for the 
 completion and perfection of the race. 
 
 The Immortal Life of the Redeemed will 
 come as the crown and fruit of all loyal and 
 loving service. To draw this out and distin- 
 guish it as the purpose of life is even to fail 
 in comprehending the very nature of life. In 
 order to gain our Universal Possessions we 
 must learn to know and value every portion 
 of the toil and pain of Time, for upon this spirit 
 of labor and suffering has been placed the ini- 
 quity, or onesidedness, of the natural without 
 the spiritual and of the spiritual without the 
 natural. 
 
 First the natural, then the spiritual. The 
 rich, strong, free, beautiful life of natural in- 
 telligence and consciousness of the worth of 
 the things of Time, is the only opening of the 
 gates through which the final universal qual- 
 ities are to come forth into manifestation. 
 
 Many will seek these who have more need to 
 be seeking how to live naturally and decently; 
 how to take care of their bodies; feed their 
 minds with the knowledge man has gained ; and 
 to be kind and considerate towards those who 
 stand in touch with them in the many human 
 relations. Unless these qualities are gained, 
 such need the dominance of some organized re- 
 
 9 
 
ligion, and the ministry of the laws of man 
 rather than the interpretation of the Mighty 
 Law of God. 
 
 These words are written for the beautiful, 
 loving wives, and the gentle, strong husbands ; 
 the lovers of all truth, and the true lovers and 
 friends of our world. They are for the free 
 and the brave; for the broad-minded and gen- 
 erous-hearted ; those who feel they are the pro- 
 duct of many lives and who have in them a 
 deathless passion for all that pertains to earth 
 and man, as well as to Heaven or God. 
 
 These pages have been written, because in 
 the process of a work of Interpretation of all 
 sacred books through many years of fellowship 
 with The Living God, many who have been 
 brought into touch and sympathy with the wri- 
 ter have become subject to this order of Cosmic 
 Consciousness. 
 
 It is believed that by this means the influ- 
 ence of this work may be enlarged, and those 
 who are seeking the way, be helped to find it. 
 The words are not so much to teach you what 
 I know as to help you to find out what you may 
 know. 
 
 Do not try to commit these things to memory, 
 but rather to read them devotionally and then 
 to watch for the stars to come out in the f irm- 
 
 10 
 
ament of your own lives. Then, if in dream or 
 vision you are perplexed, write and tell in what 
 way, and a word of counsel, born of long expe- 
 rience, may be just the thing you need. 
 
 Above all things cast out fear, and do not ex- 
 pect thin,gs to be easy. God makes this lan- 
 guage dark and mysterious that we may have 
 the growth that comes of learning to solve 
 these miighty enigmas. He comes in the clouds 
 of the dark and mysterious forms and yet these 
 clouds are charged with the only living waters 
 of consciousness that can make the earth — or 
 intelligence of man — fruitful with the final and 
 immortal life of God made manifest in the 
 flesh. 
 
 11 
 
Chapter I 
 
 EARTH, OR THE STATE OF 
 INTELLIGENCE. 
 
 At the very basis of true Life and Knowl- 
 edge are certain fundamental facts that are the 
 dry bones or abstractions that must first be 
 understood. 
 
 As long as we read this word as pertaining 
 to the material earth, the terra firma, our Bi- 
 ble, and all other Bibles, must remain sealed to 
 our understanding. 
 
 The creation of the earth is the creation of 
 intelligence in man. The entire man includes 
 intelligence and consciousness. One is the mas- 
 culine and the other the feminine. These are 
 respectively land and water. 
 
 We are dealing in this lesson with the dry 
 land, or the masculine state. Before there was 
 what we call intelligence, man existed in form. 
 There were long periods of evolutionary devel- 
 opment of the form of man, before man com- 
 menced to be man in character. During this 
 time self-knowledge and identity had not ap- 
 
 12 
 
peared. Then the earth, or intellectual life, 
 was without form and void. It is wrong to 
 think that man has been evolved from the 
 beast. Truth is yea and nay. It includes both 
 the evolution of science, and the special or di- 
 rect creation of theological teaching. This first 
 state of man is made of the dust of the ground. 
 It is an aggregation of trifles. Things that 
 were first known without Revelation are 
 brought together and seen as cause and effect, 
 like the planting of a seed and the growth of a 
 plant ; or the rubbing of two sticks and the pro- 
 ducing of fire : so did intelligence begin. 
 
 This state — not in one man but in all men — 
 is called Adam — of the earth. This is the nat- 
 ural man that is to be before the spiritual man. 
 But while earth does not mean earth in the 
 sense so long supposed, it will help us to under- 
 derstand the nature of our dry land — or natu- 
 ral intelligence, by studying it in its corres- 
 pondence. While heaven, or revelation, is 
 God's throne — or place of rest — ^the earth is 
 God's footstool or place of understanding. The 
 history of the intellectual life in man is exactly 
 like that of the earth. At first there were no 
 known boundaries — or divisions; or in the 
 part, any apparent and known relation to the 
 whole. Men lived on the products of the earth 
 
 13 
 
long before they sought to cultivate and im- 
 prove them. 
 
 So man's intelligence was long without order 
 or knowledge of the parts and their relation to 
 the whole. 
 
 The understanding of all the natural di- 
 visions of our earth is not even yet complete. 
 There are still parts that have not been sur- 
 veyed or in any way influenced by man's ef- 
 fort to improve. Even so we have not yet 
 grasped nor subdued the fullness of our 
 possible intellectual life. But there is a vast 
 difference between the man who only knows 
 one land, or the little valley in which he was 
 bom, and the man who has traveled and com- 
 prehended the great divisions and their natural 
 relations to each other. So there is a vast dif- 
 ference between the man who lives in some one 
 little division of the intellectual Hf e and he who 
 knows all the many great departments thereof. 
 
 Intelligence has its great divisions like the 
 great divisions of the material earth. There 
 are spiritual modes of thought as well as ma- 
 terial; moral as well as mental. 
 
 We can think subjectively in the stillness or 
 objectively in the state of material activity. We 
 can think in relation to what is true or scien- 
 tific and also as to what is right, moral and re- 
 
 14 
 
ligious. All these great divisions pertain to 
 even the natural state of intelligence. We can 
 live on the wild and unimproved products of in- 
 telligence or on the cultivated and improved. 
 We can combine the useful with the beautiful 
 by mingling fruit with flowers ; or we can de- 
 vote our attention exclusively to one or the 
 other. 
 
 The earth has its great divisions and its 
 small. It is owned by peoples in a general way 
 and by individuals in a private sense. No mat- 
 ter who owns the field and orders its culture, 
 the result is general, and no man can individu- 
 ally own the landscapes. 
 
 In like manner, intelligence is both general 
 and particular. Each one is enriched by the 
 labors of the many; each separate field is join- 
 ed to every other field. Man comes into his in- 
 tellectual inheritance by recognizing the law of 
 each in all, and all in each. All the wealth of 
 the accumulating treasures of intelligence is 
 yours in an individual sense, when you know 
 how to claim such inheritance. When you 
 think in harmony with this law, your soUtary 
 thought will have in it the might of the uni- 
 versal intelligence. To possess the all of intelli- 
 gence you must first cultivate your own field 
 in its relation to the universal life. You must 
 
 15 
 
learn that there are others. You must get into 
 the international, as well as the national spirit. 
 You must get outside of the Religions into Re- 
 ligion. You must improve your own in both ifs 
 general and private states. 
 
 You have no right to raise a crop of thistles 
 because you love them: so you have no right 
 to think alone of yourself and your own pleas- 
 ures in what you read and in what you plant 
 in the fields of your intellectual life. Those 
 who do this have not yet become human and 
 know nothing of their great possessions in the 
 earth. 
 
 Earth is unfruitful unless it is watered by 
 the rains from heaven or by the stored up wa- 
 ters through irrigation. In like manner life 
 must be unfruitful unless it is married to con- 
 sciousness. This may be by direct revelation 
 or through the stored-up states of revelation, 
 in drawing out and applying the spiritual mean- 
 ing. 
 
 As man to woman in all the many points of 
 relationship, so is the dry land of intelligence 
 to the flowing streams of consciousness. Each 
 is destructive and wasteful without the other. 
 
 These things will be considered further in 
 the meaning of water. 
 
 By glancing through the Bible you will see 
 
 16 
 
how great an importance is attached to earth. 
 God is the God of Heaven and Earth. To culti- 
 vate the earth or intelUgence of eternal things 
 to the destruction of life and labor in time is 
 the act of Cain — possession. 
 
 All the f amiUes of the earth are first blessed 
 through Noah— the first state of hearing in the 
 spiritual consciousness-and afterwards through 
 Abraham — the next state of hearing in the 
 actual waking and physical as well as spiritual 
 consciousness. This is the improvement of 
 every division of intelligence by revelation. The 
 first earth is to be destroyed. This is a state 
 of intelligence apart from conscious and intelli- 
 gent revelation. 
 
 The first purification of the earth is by the 
 flood. This is the cleansing by consciousness. 
 The last purification will be by fire. This is 
 the dissolving power of man's strongest and 
 most cultivated intelligence mingled with the 
 fire of Divine Conscious Revelation. 
 
 Then will come the new heavens and the new 
 earth in which we shall possess everything 
 that is spiritual naturally and everjrthing that 
 is natural spiritually. 
 
 To grasp this general idea of nature of rev- 
 elation and of earth or intelligence is the first 
 "great step in the comprehension and realization 
 
 17 
 
of the whole meaning of existence. This is the 
 first of our universal possessions. All that 
 others know of truth will flow to you by a fixed 
 law when you also know the truth. 
 
 This is the only way that truth can give us 
 freedom. 
 
 IS 
 
Chapter II 
 
 WATER. 
 
 As dry land represents intelligence, so does 
 water correspond with consciousness. The 
 first is masculine and the last, feminine. Every- 
 thing is perfect to that degree in which these 
 states are both abundant and equal. The earth 
 is only fruitful when the recipient of water, 
 and the water is only saved from destructive- 
 ness when bounded with a shore. Life in con- 
 sciousness is more directly in touch with God 
 than life in intelligence. The feminine is less 
 benefited by direct culture than the masculine. 
 It is, however, necessary to give much atten- 
 tion to water. To apply it to land carelessly, 
 contrary to law and direction, is an act of de- 
 struction. The woman should ever be in sub- 
 jection. The words of scripture about woman 
 are never about woman in the objective sense, 
 but always of woman in this true sense. 
 
 Consciousness is the first to feel the moving 
 of the Spirit. The Spirit moved, or brooded 
 
 19 
 
upon the face of the waters. From this brood- 
 ing came Light, or the Religious Life. 
 
 This is before man is intelUgent. The earth 
 or intelligence is a vast capacity all undevel- 
 oped. It is without form and void. Animal 
 states are before the human. These are more 
 conscious than intelligent. The waters below 
 are divided from the waters above. A divis- 
 ion is placed between the lower and private con- 
 sciousness of the individual and the higher 
 and Universal Consciousness of God. These 
 two can only come together after the lower 
 has been rightly related to and blended with 
 intelligence. During this separation the high- 
 er is the recipient of all that is achieved 
 in the many separate lives of each. When 
 the division shall be taken away, man 
 will find himself possessed of treasures un- 
 dreamed of. The growth of knowledge of the 
 third day of creation in the grass and trees 
 can only be obtained by a separation between 
 the land and the water. While the land is un- 
 fruitful without water, the waters in them- 
 selves increase abundantly. 
 
 There is a vastness of life in Consciousness. 
 Therein are great whales, or mysteries. From 
 the water come the birds. Our heavenly forms 
 of life first rise out of Consciousness. This is 
 
 20 
 
true in material fact as well as in spiritual law. 
 All natural history will become luminous when 
 we know the law of correspondence. 
 
 The earth becomes corrupt when only our 
 lower sensuous consciousness is married by the 
 sons of God. This corruption is the first per- 
 ishable states of worship in sensuous orgies 
 and cruel rites. These are, however, essential 
 steps in the work of creation. Every expres- 
 sion of religion will be at last justified. These 
 are cleansed away by the blending of the High- 
 er Consciousness with the lower, even though 
 intelligence is submerged therein. This is the 
 cleansing of the flood of Noah. This is the 
 vast influence of the religious feelings that 
 have risen above the highest mountains of in- 
 telligence. 
 
 The saving of Noah — rest; of Shem — name; 
 of Ham — Swarthy; of Japheth — extender, and 
 their wives, is the saving thereby of Hearing, 
 Touch, Desire and Labor, with their corres- 
 ponding states of Consciousness. From these 
 our earth or intelligence will be peopled with 
 states of religion that are as intelligent as they 
 are conscious. 
 
 When the spiritual people — the living forms 
 of the spiritual state — are to be delivered out 
 of oppression and bondage to mind, represented 
 
 21 
 
by Egypt, the waters are turned into blood — 
 or life. The rest and joy of life in Divine Illu- 
 mination come after much service and toil of 
 mind. 'The horse and his rider hath he thrown 
 into the sea." Sometimes in the great wilder- 
 ness of the uncultivated state of Revelation 
 there is no water. This is an absence of Con- 
 sciousness in the religious life of man. For a 
 time we gain this refreshing by strife. We 
 must gain it by command, before we can enter 
 into the promised land of a state well watered 
 both with springs from beneath and rains from 
 heaven. Those who enter, of all the multitude 
 brought out of Egypt, are Caleb — the dog of 
 God, the faithful Spirit of Time; and Joshua, 
 the son of Nun — continuation or Understand- 
 ing that comes of long perseverance. 
 
 Achsah — serpent, the mystery of religious 
 consciousness in Light, becomes the bride of 
 Othniel — Strength of God, for conquering Kir- 
 jah-Sepher — book city. This is the victory 
 over the letter. Achsah receives a portion of 
 the southland, or the union of religion with 
 mind. Because of this she asks for and ob- 
 tains the upper and nether springs. It is only 
 after much service in Time and perserverance 
 to understand the spiritual meaning of exist- 
 ence, that the religious hfe is intelligently en- 
 
 22 
 
riched with the upper and lower states of con- 
 sciousness together. 
 
 To follow this subject of water through all 
 Revelation, would be to comprehend the whole 
 order of the evolution of Consciousness, both 
 above and below. The final Consciousness is 
 to be water turned into wine. This is the best 
 brought forth at the last. This will be the add- 
 ing to our outward consciousness the joy and 
 reahzation of the Living Forms seen in trance 
 and vision. In life they will be always present. 
 This is the water that is to be in us, springing 
 up into everlasting life. This is the water of 
 Ufe that is to be accessible and free to all. 
 
 At the last the man will not be without the 
 woman, nor the woman without the man. When 
 we cultivate the earth we cleanse our bodies 
 with water. The disciples of Christ eat with 
 unwashed hands because this is the time when 
 Revelation becomes mixed with intelligence. 
 
 For woman to teach, in the spiritual sense, is 
 for Revelation to be unintelUgent. This is not 
 suffered at the last. The final state of Revela- 
 tion will be unveiled and clear in its meaning 
 from the first. 
 
 Consciousness is more than vision. It is also 
 life and joy. You feel the things you see. 
 Through Consciousness all heavenly and all 
 
 28 
 
natural life are to pass into undivided posses- 
 sion. 
 
 , The great purpose of these essays is to help 
 each to cultivate and understand Consciousness, 
 This has two divisions. Intelligence in Con- 
 sciousness and Consciousness in Intelligence. 
 The first is to sleep and wake or to dream and 
 know that you are dreaming and therein be- 
 ing taught of God. The next is to wake and 
 see visions with intelligence and without loss 
 of the objective Consciousness. To reach these 
 two in equilibrium is to be created in the image 
 and likeness of God; for God is the Universal 
 Intelligence and Cosmic Consciousness in per- 
 fect balance. This is both personal and im- 
 personal. In this realization of God are all the 
 mingled delights of earth and heaven. 
 
 Here is all sweet, beautiful intercourse o f 
 love and friendship; all beauty of vision and 
 Divine Song and Speech, with every ravishing 
 pleasure of the sense of touch. In this realiza- 
 tion is every delight of wit and humor, and far 
 more pleasing entertainments than were ever 
 put upon the stage, either in dramatic or oper- 
 atic exhibitions. 
 
 Herein all the things of earthly wealth and 
 pleasure or Religion are blended together in a 
 feast of fat things and of wine well preserved. 
 
 24 
 
This double consciousness cannot be known by 
 any until they are free from every limiting 
 creed and cult, and have chosen for themselves 
 the Religion that includes all Religions. 
 
 This is the natural excellence to come before 
 the Spiritual. 
 
 25 
 
Chapter III 
 
 AIR. 
 
 In these essays it is impossible to more than 
 put the right key into the hand of the reader 
 and show the door leading to the long hidden 
 treasure. 
 
 The first point is to grasp and hold fast to 
 the law of correspondence between natural and 
 spiritual things. It is not the air that concerns 
 us so much as what the air represents. The, 
 air we mean, is the vast moving Life of Spirit^ 
 in which we all live and move and have our be- 
 ing. The common air is no freer than the com- 
 mon Spirit. Air is no more necessary to life, 
 than Spirit. No man can live without the ser- 
 vice of each. 
 
 The air is made up principally of oxygen and 
 hydrogen. There are, however, seven other el- 
 ements therein known to Science. Though air, 
 when pure, is tasteless and odorless, it can be 
 experienced by the sense of touch. Though un- 
 seen, yet it is most manifestly real. Its works 
 
are many. It can be expanded and condensed* 
 Science has reduced it even to a manageable 
 liquid. Much of the work of the world by sea 
 and land is done by the moving viewless air. It 
 is also in the pharmacopaeia of every wise phy* 
 sician. Many marvelous cures are wrought 
 simply by a change of air. Some need to go 
 from a warm climate to a cold one, or vice ver- 
 sa ; while others need the help of the temperate 
 zone. Some are helped by the moist salt breezes 
 of the ocean side, while others need the dry and 
 rarefied air of mountainous regions. 
 The correspondences between air and Spirit are 
 many. Though Spirit is unseen, yet is it made 
 most real by the mighty v/orks it performs. The 
 people who deny Spirit and would sweep the 
 world free of its moving, mighty force, might 
 as well deny the reality of the four winds, or 
 seek to empty space of its contents. As air en- 
 ters all space, abhorring a vacuum, so does 
 Spirit enter every life, making man religious 
 even against his will. The men who boast of an 
 utter disregard towards spiritual things are yet 
 in all they say even of protest, showing that 
 they are influenced thereby. 
 
 As no man can live and entirely dispense 
 with air, so no man can live and shut himself 
 altogether away from Spirit. In the air there 
 
 27 
 
are no doubt, many powers and possibilities 
 still undiscovered. So is it with Spirit. But 
 the present is an age of discovery in this direc- 
 tion. 
 
 The wonders of hypnotism, telepathy, sug- 
 gestion, spirit-power in healing, are even be- 
 ginning to be on every lip. Having discovered 
 that Spirit, like air, is, in a way, subject to 
 man's direction, many are the charlatans and 
 adventurers that are beginning to exploit it for 
 selfish purposes. These, like spiders in spring- 
 time, are spreading their nets on every bush to 
 catch the unwary fly. The very name of Spirit 
 is beginning to be brought into evil report by 
 these blotches on the human face. These are, 
 however, the result of ignorance and disease 
 that will wholly disappear under healthy con- 
 ditions. But of all the hideous and disagree- 
 able sores ever brought forth on the body poli- 
 tic of the religious world, this dealing in the 
 power of the Spirit from a mere utilitarian 
 basis will be the one that will cause us the most 
 shame and the most stupendous labor to cast 
 out of our sight. These will be the foulest lep- 
 ers our Humanly Divine and Divinely Human 
 nature will be called upon to make clean. 
 
 The last mistake and error into which we 
 can fall, is to assume to be the Masters instead 
 
 28 
 
of the Servants of God. It seems that this 
 also is, in a way, within the Divine Order and 
 that we could only get into right relations with 
 the power of the Spirit by first learning the 
 wrong. The winds of life often blow contrary, 
 and only by many a tack and delay can we 
 reach the desired haven. 
 
 In the life of the Spirit many are like those 
 who need a change of air. They have been 
 shut up too long in some little, close, narrow 
 valley of a sect. They need to get up into the 
 mountains or go where the great wide seas can 
 beat upon their bodies and infuse into them 
 their life-giving tonic. It is difficult to make 
 a separate study of Air, because in the Spirit- 
 itual Realm, air and revelation are often sy- 
 nonymous. The birds of the air are the va- 
 rious spiritual forms of life. The word trans- 
 lated air is also sometimes translated heaven. 
 The four winds or power of the Spirit, and the 
 four winds of heaven, are the four great divis- 
 ions of Revelation working in spirit, body, soul 
 and mind. If every passage in the Bible touch-^ 
 ing air or wind is studied with the help of this 
 key, many things before unknown will be 
 known. 
 
 Man is to have dominion over the fowl of 
 the air. Our true Intelligence is to understand 
 
 29 
 
the things of the Spirit as well as the facts of 
 the body. This understanding is to be by pairs 
 or sevens, so are they taken into the ark. This 
 is to know them, both inteUigently and con- 
 sciously, according to the true relationship in 
 the Wisdom of God of the heavens to the 
 earth. There is a way in Truth not known even 
 to the fowls of the air. This is the secret way 
 of the double Hf e of nature and of Spirit. There 
 are birds of the air that carry away our most 
 secret thoughts. We cannot imprison them. 
 Whatever we are in thought and desire, takes 
 wing and proclaims the matter. He who can 
 read the pictured heavens knows all things tak- 
 ing place on the earth. Here we know and judge 
 the place of every rehgious state. 
 
 Among the things too wonderful for the Un- 
 derstanding is the way of an eagle in the air. 
 Only by actual experience in your own life can 
 you have freedom in the very hf e of God. Satan, 
 the Spirit of Light, is the Prince of the Power 
 of the Air. The double tempting influence of 
 Xight mingled with Darkness is borne every- 
 where by the power of the Spirit. No one can 
 escape out of this influence any more than he 
 can escape out of space until he is bom of wa- 
 ter and of the Spirit. To be born of water and 
 the Spirit is to be consciously and intelligently 
 
 30 
 
spiritual as well as physical. "The wind blow- 
 eth where it listeth, and thou hearest the sound 
 thereof, but canst not tell whence it cometh, 
 and whither it goeth; so is every one that is 
 bom of the Spirit/' The true realization of the 
 Spiritual Life is ever private and individual. No 
 one can say of another, "I did it." No one can 
 say, 'It was by this teaching or that, this Re- 
 ligion or another.'' 
 
 In the true Life of the Spirit made familiar 
 and real, all Religions will disappear in Relig- 
 ion. Then the winds will cease to act contrary. 
 They will be bottled up and subject to the com- 
 mand of the wholly harmonious nature. 
 
 This, however, is the ultimate goal. The 
 first coming of the day of the Lord will be as a 
 tempest. He will ride on the wings of the wind. 
 All the narrow and one sided operations of the 
 Spirit will be swept down by this greater 
 strength. When the great time of moving out 
 of the narrow into the universal comes, no 
 petty lawless conception will be able to resist 
 the Mighty Force with which the energy of the 
 Spirit will shake the world prepared for Its 
 coming. 
 
 The perfect voice of God the unmanifest is 
 not, however, in the strong wind, but in the 
 voice of gentle stillness of the Soul's Peace to 
 
 31 
 
come afterwards. The true relationship of the 
 Master towards the Spirit is not one of control, 
 but of service. He who is greatest in the Spirit 
 is he who most serves the Eternal Purpose of 
 God. If we would let the Hfe and power of the 
 Spirit flow through us for the health and awak- 
 ening of others we have but to make ourselves 
 the willing instruments of Its Power. To be 
 this, we must find and discover therein not 
 alone the Impersonal but also the Personal God. 
 The Spiritual force will act destructively and 
 lead even to madness, until man ceases to put 
 himself in the place of God. There is no 
 healthy relation to Spirit without simple whole- 
 hearted devotion to the Living God. He that 
 becomes the Agent of Immortal Truth must 
 himself be true. He that reveals God and be- 
 comes a window in the Great Temple of the 
 heavens and the earth, must have long loved 
 and sought the Sacred Eternal Presence. 
 
 82 
 
Chapter IV 
 
 FIRE. 
 
 What would our world be without fire? Its 
 discovery must have been co-eval with the be- 
 ginning of man's differentiation from the 
 beast. 
 
 Animals do many things that are wonderful 
 and yet never discover nor employ this useful 
 servant. It is only after that Something, which 
 we call man, enters the scene that this great 
 discovery is made. Though fire, as an element, 
 is one of the chief agencies of progress in civ- 
 ilization, it is not from its material side that we 
 wish to study it. 
 
 Fire bears an equally prominent part in the 
 language of Divine SymboUsm. The first men- 
 tion of fire in these writings is by implication 
 in association with burnt-offerings. Fire in- 
 cludes both light and heat. The fire of the altar 
 is the union of religious light with the warmth 
 and glow of love. There must be more than 
 light or direction as to conduct in reUgion. It 
 
 33 
 
must include the principle of love — the vital 
 heat. The sacrifices of the earliest manifesta- 
 tions of God are passed through the fire be- 
 cause they bring both life and knowledge. The 
 nature and capacity of man's power to love is 
 always in proportion to his realization of the 
 actual Presence of God in the passing Vision. 
 
 The first direct mention of fire is in connec- 
 tion with the destruction of Sodom — place of 
 lime, and the other cities of the plain. This 
 region is the lowest beneath the level of the 
 sea on the face of the globe. These cities rep- 
 resent heat or excitement produced in Religion 
 by outward means, by appealing to fear, igno- 
 rance or superstition. This is the very lowest 
 state in Religion. This must be destroyed by 
 brimstone and the fire of the Lord from heav- 
 en. The brimstone is the phosphorous of the 
 earth, and represents the light and heat of nat- 
 ural intelligence; while the fire of the Lord is 
 the light of truth and heat of love that comes 
 of Revelation. It is by the union of the two 
 that this base element of sensationalism and ex- 
 citement by external agencies will disappear 
 from Religion. 
 
 The next mention of fire is in connection 
 with the offering of Isaac. "Behold the fire 
 and the wood; but where is the lamb for the 
 
 84 
 
burnt offering?'' This is the readiness to sac- 
 rifice our most precious knowledge in life in 
 the spirit of obedience. In the hearing of Rev- 
 elation we must often give up that which we 
 hold most dear. Some fires go out, while oth- 
 ers are destined to burn forever. The Eternal 
 Fire is the Bush that burns and is not consum- 
 ed. This bush will be found only in the spirit- 
 ual meaning of Revelation. As long as our in- 
 terpretation is outward or historic, our fire will 
 go out. As long as our passion is for the 
 things of Time alone, or of Eternity alone, our 
 love must grow cold. In a fire we may have a 
 concealed heat without light, or we may have 
 a light that gives forth but little heat. The 
 true fire of the hearth should be of equal Hglit 
 and warmth. It is useless to seek to know, 
 without the glowing passion of the heart for 
 the Living Presence of God. The fire of the 
 heavens is to run along the ground. The Di- 
 vine fire of Revelation must meet and mingle 
 with the fire of man's natural intelligence. 
 
 The true passover must be roast with fire 
 and not sodden with water. It must not be the 
 heat of Consciousness alone, but that of the 
 union of Intelligence with Consciousness. There 
 is no actual passing over into man, of the life 
 and strength of Vision, without the fervent 
 
 35 
 
love for the heavenly state. To seek these 
 things from love of power, or for a merely in- 
 tellectual interest, is to offer a false fire. This 
 is the mere light without heat of intellectual 
 culture. The true Religion must be one of glow- 
 ing passion and enthusiasm for the manifesta- 
 tion of God in Revelation. Nothing short of 
 this can lead us on into the land flowing with 
 the milk of enlightment in the flocks of vision 
 and the honied sweetness of the delights of 
 love between the Intelligence and Conscious- 
 ness of heavenly things. 
 
 This is the pillar of cloud by day and of fire 
 by night. This is the way of the Lord for His 
 people in the midst of the sea. 
 
 We must beware of all rigidity in our use of 
 Symbolism. There are the fires of hell and the 
 fires of heaven. There is a fire that purifies 
 and a fire that destroys. There is a false light 
 as well as a true light ; and a mere animal heat 
 of the lower passions, as well as the heat of 
 pure love for Heavenly Consciousness. The 
 fire of passion may be even kindled by the 
 heavenly flame. Many confound the two and 
 seek to employ the lower for the purpose of 
 finding the higher. All these things are to be 
 discovered in the right understanding of the 
 meaning of Fire. 
 
 36 
 
There may be the kindUng of a mighty fire 
 of passion for God in the consciousness of the 
 body's hfe, and yet we may not find God. In 
 the great four-fold search for God, God is not 
 in the strong wind of the spirit; nor in the 
 earthquake of the strength of mind ; nor in the 
 glowing consciousness of the fire of passion of 
 the body; but in the voice of gentle stillness 
 speaking within the soul. Yet all these divis- 
 ions must come and prepare the way of the 
 Lord before Him. Without the burning pas- 
 sion of the heart kindled in the reciprocal life 
 of intelligence and consciousness of heavenly 
 things, we can never reach that state where 
 all knowledge will be a simple remembering in- 
 stead of a strife and labor to know. 
 
 Many incomplete things are to be tried by 
 fire. All our work must be so tested. All our 
 doctrines and ideals that cannot stand the fire 
 of perfect love will be consumed. The spiritual 
 things that are not also natural and the 
 natural things that are not also spiritual, must 
 all be burnt with fire. The jealousy of God 
 for man's perfection shall bum as fire. The 
 day of the Lord shall be with coals and flames 
 of fire. The Mount of Vision and of the pure 
 and perfect Law burns with fire. 
 
 The baptism of the Manifestation of God is 
 
 37 
 
with fire, and the Holy Ghost. The word of 
 wholeness, or completeness, is to be like unto 
 cloven tongues of fire. The world first cleansed 
 by water is to be, at last, purified by fire. 
 
 Our God is a consuming fire. When God 
 dwells in us, the Fire of Infinite Love will bum 
 up every selfish thought and ideal. Only the 
 Religion that includes all the Religions; only a 
 life that includes the highest interest of each in 
 all and of all in each, can live in the consuming 
 love and passion of the Heart of God. 
 
 As we sometimes fight fire with fire, so will 
 the true Fire of Perfect Love bum out the an- 
 imal heat and the limited loves of our earlier 
 state in Religion. The fire of love for human- 
 ity, apart from divinity; of earthly happiness 
 without the deUght of the recovered Paradise, 
 is, by no means, the final good. While this fire 
 has its day of service, the true passion and 
 glow of fervent heat must contain the light of 
 pure Religion and include the joys of heavenly 
 as well as of earthly happiness. 
 
 The fire that is to burn up the old heaven 
 and the old earth is the religious light and heat 
 that includes the equal comprehension of earth- 
 ly and heavenly things, together with a pas- 
 sionate and undying affection for this, the pure 
 ideal that was the Purpose of God in the be- 
 
 38 
 
beginning. In the Greek Scriptures Prome- 
 theus — forethought, is said to have stolen fire 
 from heaven and brought it to earth concealed 
 in a hollow funnel stalk. The meaning of this 
 was shown me in a vegetable, where both stalk 
 and leaf were equally good and tender. This 
 forethought is the knowledge that all is good; 
 that all that now seems evil and coarse is yet 
 ministering to the far-off Divine Event, to- 
 wards which all creation is advancing. But 
 while this is only fore-knowledge, man is bound 
 to suffer. 
 
 We shall never know perfect satisfaction un- 
 til the Ideal is absolutely one with the Real. 
 Nothing but the perfect Ideal realized, can sat- 
 isfy the Divine-human and Human divine life 
 of man in God and God in man. In the end, the 
 within will be without and the without, within. 
 Consciousness will perfectly clothe intelhgence, 
 and Intelhgence Consciousness. The bliss of 
 life will be as the joy of an unending kiss 
 of pure and perfect love. 
 
 The glow of the pure Fire of Love in Truth 
 and Truth in Love will fill the world with im- 
 mortal pleasure. 
 
 39 
 
Chapter V 
 
 ELECTRICITY. 
 
 Closely allied to fire is the higher energy, or 
 wonder-working force, known to us as Elec- 
 tricity. This also gives both heat and light. 
 Its utilitarian adaptation to these ends is trans- 
 forming our world and doing more than any- 
 thing else to add to tht physical comfort and 
 pleasure of living. 
 
 This mighty force was long viewed in the 
 heavens with wonder, fear and amazement be- 
 fore it was dreamed to have existence and 
 use upon the earth. In like manner, we have 
 been moved with wonder and fear by the things 
 revealed occasionally to men in sleeping trance 
 and waking vision, as an act of God; without 
 discovering that this is a state of being that is 
 to become a normal and inteUigent servant, al- 
 ways enhancing the joy and comfort of Uving. 
 
 Electricity is a form of motion or vibration. 
 The mightiest energies of our world of light 
 and heat, as well as of electricity, are of a vi- 
 
 40 
 
bratory nature. The force that resides in one 
 state of vibration is caught up and turned into 
 another, so that the motion set up by the fall 
 of water, or the energy of steam, is gathered 
 up and made to do its work elsewhere in car- 
 rying messages round the earth, drawing our 
 carriage, lighting our homes, or cooking our 
 dinners. All things are in a state of movement 
 and vibration. The vibration of one substance 
 differs from another. The energy residing in 
 wood or coal can only be transmitted by burn- 
 ing. Others can be transmitted by a slower 
 process of dissolving. It was this discovery 
 that first gave us this useful servant. 
 
 One process goes on quietly without obser- 
 vation, while the other is conducted with a 
 noise and smoke. The higher the energy, the 
 quieter it is in its working. This rule seems to 
 have an exception in the noise created by the 
 play of this force in an electrical disturbance 
 or storm. This is because of a lack of har- 
 mony between the higher and lower. The 
 electric storms that now act destructively to 
 life and property and produce ear-splitting 
 noises, will, in future days, be wholly life-giv- 
 ing and sweetly harmonious. We may yet be 
 entertained by this power in the heavens as by 
 some great orchestra. But the visible working 
 
 41 
 
of electric force is a subject for scientific study 
 and practical use. Its interest for us is from 
 the standpoint of correspondence. 
 
 The highest development of man's intelUgent 
 and conscious being depends upon an adjust- 
 ment between the vibrations of his physical 
 and spiritual states. Between these two, mind 
 vibrations are long the only source of commu- 
 nication. The day will come, however, when 
 there will be no connecting wire. 
 
 There are still other vibrations that reside 
 in the higher emotions of sympathy, compas- 
 sion, friendship and love. These are to be ad- 
 justed to those of mind while the vibrations of 
 the body are to be tuned to those of the spirit. 
 
 There is a way of influencing others that is 
 connected with much effort and outward ex- 
 citement. But when we work with the higher 
 forces our influence will go forth upon all with- 
 out observation. This is the Kingdom of God 
 — the perfect blending of Revelation with In- 
 telligence, that is to come without observation. 
 The success of those who reach to this state 
 will be wonderful, and yet, apparently, without 
 visible means. This success, however, does not 
 come by any merely artificial or mechanical 
 means. There must be the law of reciprocity. 
 There must be the true, pure, rehgious love 
 
 42 
 
and passion of man's bein;g for every spiritual 
 excellence. 
 
 There is no attainment, that is worth any- 
 thing, by will and intellect that is not married 
 to the moral energies of love and religious de- 
 votion. There is no enduring the higher vibra- 
 tion of heavenly intelligence without a corres- 
 ponding earthly existence and purity 
 of desire. When the vibrations of the 
 heavens strike our world with vast 
 increase, there will be for a time much 
 sickness and death among the lower or- 
 ganizations. Many of our distempers and ep- 
 idemical disturbances are caused in this way. 
 The bodies of men, as well as the ideals and 
 loves that cannot be vehicles for the life of God, 
 will have to get out of the way. As an electric 
 storm is a purifier, so is every increase of Rev- 
 elation. 
 
 Much is said in the Bible about the light- 
 nings sent forth by God. These are the vibra- 
 tions of heavenly revealing, throwing light 
 upon the mystery of being. It is God who has 
 made a way by which man's intelligence may 
 be thus augmented with His own. The Mount 
 of Illumination, or of man's most ardent as- 
 piring intelligence, will be crowned with this 
 heavenly quality of Light. The false outward 
 
 43 
 
excitements in Religion are to be destroyed by 
 a combination of this heavenly fire and brim- 
 stone. Brimstone is the phosphorescent hght 
 of the earth and represents natural intelHgence. 
 
 The mystery of the heavens is to be cleansed 
 by the perfection of our natural intelligence; 
 while the weakness of this is to be augmented 
 with the Strength of God. Tv/o things are to 
 be cleansed by this operation out of Religion. 
 One is piety and goodness without intelHgence, 
 and the other intelligence without piety and 
 goodness. 
 
 As the lightning shines from one end of 
 heaven to the other, so shall also the coming 
 of the Son of man be. When we have learned 
 in actual experience the nature of Revelation, 
 we shall know the meaning of all such Scrip- 
 ture. In the last days, the speed of progress 
 in this direction will be wonderful. His char- 
 iots shall run like lightning. The face of Spir- 
 itual Truth will be irresistible as that of the 
 brightness of lightning. It will confound, con- 
 vict and revivify the judgment of the truth. 
 
 Electricity, on its material side, is transform- 
 ing the world and yet this change is ^s nothing 
 compared to what is to be worked by the spir- 
 itual affinity of the heavens and the earth. It 
 is because the flame of our most ardent love is 
 
 44 
 
now leaping upwards with desire for heavenly 
 Revelation, that these higher vibrations in 
 glowing, laughing, joyous visions of celestial 
 beauty will revivify the judgment of the world. 
 
 The purpose of these essays is to help those 
 who are experiencin:g these things, to under- 
 stand them. As in electricity, empty wires ab- 
 sorb by induction from a full one, so do those 
 who are ready for this quality receive through 
 being brought by these means into sympathet- 
 ic contact with this Manifestation of God for 
 the Revealing of the Final Things. The one 
 thought I would most impress is the necessity 
 of co-operation. Unless we bring InteUigence 
 to the work. Revelation will destroy rather 
 than make alive. This marriage of the heav- 
 ens and the earth cannot be gained for lust or 
 sensational pleasure. When the heavenly vi- 
 brations first touch those of the body, they 
 awaken the lower desires, stirring up and in- 
 tensifying the heat of animal passion. 
 
 Much refinement and purifying of the phys- 
 ical life is essential to a perfect marriage with 
 the spiritual quality of vibration. 
 
 The fires of earth leap upwards while those 
 of the heavenly forces rush downwards. As 
 man desires God, so does God desire man. As 
 the earth looks up, so do the heavens look down. 
 
 45 
 
The flame mounts, but the lightning falls. The 
 heavens must fall to the earth and the earth be 
 uplifted into the heavens. Our Intelligence 
 must ascend to the state of Revelation, and 
 Revelation descend and dwell naturally in our 
 Intelligence. 
 
 This love for the Manifest must include 
 even the Unmanifest. There must be the pure 
 longing of the human heart for the Living God. 
 
 46 
 
Chapter VI 
 
 ETHER. 
 
 This is to sense-sight invisible and yet a sub- 
 stance fining all space. It is the medium of 
 communication between the worlds. Its nature 
 being universal it is only to be sensed in the 
 minds and bodies of men after they become 
 universal in their moral sympathies and physi- 
 cal radiations. The body, as well as the mind, 
 can be evolved up to a universal standard. Men- 
 tal and moral angularities and eccentric quali- 
 ties always record themselves in the life of the 
 body. It is possible to be small of stature and 
 yet never suggest it. If you are perfectly 
 poised there is no appearance of being short or 
 tall, even though you are so. 
 
 The universal Ufe may be approached by 
 physical culture when it is combined with spir- 
 itual life. We have much left to learn as to the 
 right means of education. 
 
 We must not confound between ethereal and 
 psychic substance. The psychic force is of a 
 
 47 
 
lower quality and must be pushed out and dis- 
 carded before you can be conscious of the eth- 
 ereal. Ether is not a force, but a substance. In 
 this it differs from electricity. It is something 
 in itself and not simply an effect produced by 
 other agencies. It is the medium of every Di- 
 vine manifestation. It is the substance out of 
 which the very thoughts of God are embodied. 
 The bodies of the Angels and of the things seen 
 in the Vision of God are composed of ether. 
 These bodies can be instantly assumed, and are 
 always the perfect presentation of the thought 
 or feeling God wishes you to receive from Him. 
 There are other pictures and forms seen in 
 Vision that are psychic and not ethereal. This 
 psychic state is intermediary between physical 
 and ethereal life. We cannot reach the last 
 without passing through the first. But the 
 Psychic is not man's true home. It is an inn 
 by the wayside in which the traveler may find 
 rest for a night. This is the inn in which the 
 Lord sought to kill Moses and also the one in 
 which there is no room for Him to be born. 
 
 Psychic experiences are individual. In them 
 our sympathies and affections are generally 
 limited by some personal affinity, or blood re- 
 lationship. As long as our heaven consists of 
 the perpetuation of these human affiliations 
 
 48 
 
we cannot know the ethereal, impartial, uni- 
 versal life of God. 
 
 There is no condemnation towards the Psy- 
 chic from the ethereal. Each step of the way- 
 is to be revered. No violence should be done to 
 our desires. As lon,g as the perpetuation of 
 our personal affiliations is to us the thing de- 
 sired as the sum of happiness, we are still in 
 need of this quality of realization. 
 
 But all are dear to God and in the final Con- 
 sciousness every one of our great human f am- 
 iy will be a member of our own spiritual house- 
 hold. In this state there will be a perfect bal- 
 ance between individual and universal affec- 
 tion. We should behold the One in All and the All 
 in the One. All that we have known and loved, 
 then, in either the physical or psychic, will be 
 found again in the ethereal. The pure heaven, 
 or delight of man in God and of God in man is 
 ethereal. 
 
 In the intelligent realization of this Con- 
 sciousness man shall know and feel even as 
 God knows and feels. This reaUzation is not 
 to be a dismembered state, but one that shall 
 be known in the perfect oneness of body with 
 spirit and of soul with mind. 
 
 The tree of life is the knowledge and con- 
 sciousness of this more interior Life of God in 
 
 49 
 
the Heavenly Host. We do not know and touch 
 the Manifestation of God short of this Uni- 
 versal Life. In this realization is the thing we 
 all desire long before we glimpse even what it 
 is. Everyone desires the unlimited and the 
 joy that is unmixed with sorrow. Into this 
 substance sorrow cannot enter. Here you can- 
 not even remember pain or fatigue. All the 
 sorrowful way will even be forgotten in the 
 nature and fullness of this realization. 
 
 We are preparing for this good when we cast 
 off the ideas in Religion that belong to Time 
 and place and embrace those that are Eternal 
 and Universal. Only the Religion that includes 
 the Religions can live in this pure substance 
 that binds all the worlds together. It is by 
 keeping fellowship with the ethereal forms of 
 the Heavenly Host that we absorb into our- 
 selves the very quality of the Divine Thought 
 and Substance. The very life of the body can 
 receive into itself this ethereal substance. As 
 long as the body is pervaded with the psychic 
 substance it cannot be the recipient of the 
 ethereal. The psychic comes wherever the 
 thought and affection are narrow and provin- 
 cial. The ethereal can only come after the way 
 of the Lord has been prepared before Him, by 
 picking up and casting out of our lives every 
 
 50 
 
doctrine that is not of a universal nature, both 
 in its idea and substance. In this realization 
 there must be no confounding between man 
 and God. Man is not God, and God is not Man. 
 The human finds its rest in knowing and hon- 
 oring God as the Creator and Preserver ; while 
 God finds Manifestation by entering in and 
 dwelling in the Understanding and Conscious- 
 ness of man. 
 
 It is only in the all-pervading universal sub- 
 stance of ethereal life that we can reach to the 
 very substance of God. To absorb this sub- 
 stance into the very sense-consciousness of 
 our spiritual, physical, and soul-mentality is to 
 eat the flesh and drink the very blood or Uf e of 
 God. Unless we do this, our spiritual gifts have 
 not yet attained to the pure quality of the man- 
 ifestation of the Sons of God. 
 
 In our Father's House are many mansions 
 and this House of the Heavenly Ether is the 
 One House that includes every department or 
 division of intelligent conscious being. 
 
 Christ, the Savior, Who prepares the way, is 
 the natural understanding of these things com- 
 bined with their Living Consciousness in the 
 pure Joy of Being. In this realization all the 
 many gifts of Spiritual Perfection will at last 
 find Rest for Aye. 
 
 51 
 
Chapter VII 
 
 TIME. 
 
 We have yet to learn the full value and mean- 
 ing of Time. Only when we see the perfect 
 fruits thereof, can we know how much we are 
 indebted to this One, upon whose back has 
 rested the many sorrows and trials of our 
 world. 
 
 He of hoary locks, frosted with many win- 
 ters, and she of the bent form and wizened 
 face, will yet appear to us rejuvenated and re- 
 stored with immortal youth, as the fairest 
 among the fair. 
 
 One of the favorite expressions of the 
 sacred Writings, is, **the process of time.'' 
 Many things come to pass in the process of 
 time. This process includes many separate 
 and converging elements of progress. 
 
 However perfect man may be, such perfec- 
 tion without the aid of time, would give to man 
 no grace of merit or right of self-respect. A 
 ready-made perfection involving the essential 
 
 52 
 
ideas of manhood is unthinkable. While we 
 can think of God as perfect from the beginning, 
 we can not so think of man. We cannot con- 
 ceive of man apart from the moral worth and 
 virtue that comes of over-coming difficulties 
 and enduring sorrows. The more the wealth 
 and honor of any man is self -achieved by per- 
 sonal effort and conquest, the more does he 
 seem to be. The essence of man is ever man- 
 liness and no men are so to be pitied as those 
 who are so born and fenced in from effort by 
 false ideals as to deprive them of the incentives 
 that lead others to greatness and enduring 
 fame. Fortunately for us, there is, in our very 
 human nature, an element that will generally, 
 in some way, break over such restraints. Those 
 who need not, from want, endure the common 
 lot of toil and pain, are pricked on thereto by 
 an emulate pride. 
 
 The great redemption of God is only to be 
 born into our world in the fullness of Time. The 
 fields of Time must be ripe and ready to the 
 harvest. The good knowledge that comes of 
 culture and effort, in the realm of nature, must 
 be ready to be the food and strength of man. 
 
 Without intelligence and breadth of nature, 
 ripened beneath the sun in the open fields of 
 generous culture, there can be no true assimu- 
 
 53 
 
lation with Time of those things that are by 
 nature Eternal. 
 
 One character in the Bible most worthy of 
 emulation is Caleb — bold or impetuous. The 
 name also signifies, the dog of God. He is the 
 faithful Spirit of Time. He, with Joshua, Son 
 of Nun — continuation, are the only two of all 
 who are brought out of Egypt to go into the 
 Promised Land ; because these are the only ones 
 among the spies who bring up a true report. 
 Joshua is that saving power of the un- 
 derstanding of Heavenly Things that comes of 
 much continuation. The melodious lyre with 
 which Mercury, the Greek Joshua, or Spirit of 
 Understanding, charms Appollo, is made of the 
 hollow shell of the slow-going mountain tor- 
 toise. But this Understanding must be graced 
 and strengthened by faithfulness of Time to- 
 wards the things that are of earth. The city 
 bestowed upon Caleb, is Hebron — Conjunction, 
 the conjunction between Time and Eternity. 
 Everything that is Eternal is to be drawn out- 
 wards into Time and everything realizable in 
 Time be uplifted into Eternity. 
 
 Near this city is Machpelah, a doubling, the 
 sepulchre of the patriarchs. The first presen- 
 tations of Sacred Things must all die and be 
 buried here. The first forms of truth must all 
 
 54 
 
suffer corruption. Everything that is alto- 
 gether of Eternity, or altogether of Time, must 
 perish before we can know the greater life of 
 the heavenly in the earthly, and of the earthly 
 in the heavenly. If we would reach anything 
 of true worth, we must conquer the strong, 
 but childish disposition to seek an immediate 
 perfection. However unlovely and undesirable 
 may seem the house of labor and of sorrow, we 
 must even enter therein as the only way lead- 
 ing to the things we desire. It is one thing 
 to conceive an ideal of perfection and quite an- 
 other to bring such ideal into touch with the 
 real. Too often and too long we imagine that 
 we are what we desire to be. 
 
 A new faith has sprung up, in the power of 
 the moment to yield us any good for which we 
 make the demand. However righteous the de- 
 mand, no fruit grows on life's tree worth the 
 having that does not have its time of green- 
 ness and bitterness before it is ripe and sw^eet. 
 This noble and true service of the Spirit in 
 Time is the One long despised and rejected of 
 men. This hard service appears to many as a 
 root out of a dry ground, having no form nor 
 comeliness or desirable beauty. Yet shall this 
 one see of the travail of his soul and be satis- 
 fied. 
 
 55 
 
By this knowledge shall many states and 
 conditions, otherwise inexplicable, be justified. 
 In this strength and beauty of Time the wide 
 gulf between the earthly and heavenly states 
 of being shall yet be bridged. We shall yet be 
 both intelligently conscious of the heavenly 
 life, and consciously intelligent in the spirit of 
 all the worth and beauty of the things of earth. 
 When the natural is strong and beautiful with 
 the moral victories and refinement of much pa- 
 tient toil, then will the heavenly life make 
 haste to blend itself therewith. 
 
 The true cup of supremest joy awaits the 
 day when we can both see and know the vision 
 of God. When life is whole and complete; 
 when one foot stands on the sea of conscious- 
 ness, and the other on the land of intelligence, 
 the Angel within us will, with uphfted hand to 
 heaven, swear by Him that liveth that Time 
 shall be no more. When the Eternal Things 
 are fully known. Time in its separativeness will 
 cease to be. The most hidden secret shall be 
 revealed. With Time will also end the Eternal 
 as something concealed and unknown. Then 
 the veil of Life's Mystery will be rent and the 
 things long dead will live again. 
 
 56 
 
Chapler VIII 
 
 ETERNITY. 
 
 God inhabiteth both Eternity and Time. It 
 is necessary for us to understand the value of 
 each and also their mutual relations. There is 
 war in heaven, because strength on earth is de- 
 veloped by resistance. The hand of Eternity 
 is closed on its secret, that man may get the 
 strength developed by trying to open it. Were 
 it not for the persecution of the mystery of 
 Eternal Things, man would have no honorable 
 part in his own creation. 
 
 The heavens challenge the earth with their aw- 
 ful, stupendous problems. The shining stars of 
 the physical heavens awaken our curiosity and 
 desire to know their nature. From this prompt- 
 ing, men have watched and waited, and out ofi 
 such searching has come all that we know of 
 astronomy. This, however, is but a trifle in 
 comparison with the desire to know the nature 
 of the bright, gleaming truths and shining 
 forms of the celestial world that have in every 
 
 57 
 
ag-e given some passing glimpse of a world of 
 Eternal beauty and perfection, transcending 
 far all that is best of earthly life. There is a 
 mystery about these things greater far than 
 any that pertains to the visible universe. 
 
 Had God created all things open and mani- 
 fest to man from the beginning, all that makes 
 man manly and worthy of being praised would 
 have been wanting. The secret things that be- 
 long to God are yet all to be searched out and 
 made perfectly visible in the life of man. 
 
 This work of manifestation depends alike 
 upon God's giving and man's seeking. Hav- 
 ing igiven to us, by the necessity of his Own In- 
 finite Love, the greatest boon of honorable 
 partnership with Himself, the very nature of 
 God is pledged to the fulfillment of the con- 
 tract. Whoever claims to possess the mastery 
 of the heavens by God's giving alone, does 
 thereby blaspheme, or misrepresent both God 
 and man. Whoever claims, unaided of God, to 
 have plucked out the heart of the mystery of 
 life, does equally wrong both self and God. 
 
 Time and Eternity are the two witnesses of 
 all things. These are the two olive trees stand- 
 ing before the Lord of Hosts. Only in the per- 
 fection and blending of the two into a mutual 
 estate can anyone ever know the true nature 
 
 58 
 
and meaning of existence. The fruitful earth 
 must be blessed by the friendly heavens and 
 the smiling heavens must be blessed by the no- 
 blest and best estate of man's inteUigence. The 
 perfect relation of these two is tho only thing 
 that can give unendinig joy. Each is made for 
 the other and never shall rest be found until 
 this intended marriage has been consummated. 
 
 All things are journeying towards, and con- 
 spiring together to realize this, the Eternal 
 Purpose of God. Only the fullness of Time can 
 possess the fullness of Eternity. Only the Uni- 
 versal Order of Intelligence can possess the 
 Cosmic Consciousness. This supreme beauty 
 must rest upon an equal supremacy of strength. 
 
 In studying the meaning of Eternity, we 
 must first learn to know and reverence the 
 beneficence of the hiding as well as the reveal- 
 ing. The blessing of God will crown the noblest 
 toil of man and the Reason of man will justify 
 and praise all the ways of God. The true man 
 will pray for the things that God has ordained. 
 It is of the prayer of uprightness and perfec- 
 tion it is said : "The Eternal God is thy refuge, 
 and underneath are the everlasting arms; and 
 He shall thrust out the enemy from before 
 thee; and shall say, Destroy them.'' The ene- 
 my to be destroyed is every variety of Canaan- 
 
 69 
 
ite — the low state of exchange. As long as 
 anything is given up of Time for what is Eter- 
 nal, or anything that is Eternal sacrficed for 
 that which is of time, the work of deliverance 
 is incomplete. 
 
 This law of exchange and sacrifice can only 
 cease in the state of mutual possession: *Tor 
 thus saith the high and lofty One that inhabi- 
 teth Eternity, whose name is Holy ; I will dwell 
 in the high and holy place, with him also that is 
 of a contrite and humble spirit, to revive the 
 spirit of the humble and to revive the heart 
 of the contrite one.'' All the patient toil of 
 earth as v/ell as all the withholding of the 
 heavens Vrill then be understood and apprecia- 
 ted. 
 
 The Divine energy and wrath of God Burn 
 against every incomplete alliance. His Pur- 
 pose cannot be annulled and God will not let 
 man — in the impatience of desire for an im- 
 mediate perfection — even cheat himself out of 
 this predetermined inheritance. "For whom 
 He did foreknow, He also did predestinate to 
 be conformed to the image of His Son, that He 
 might be the first-born among many breth- 
 ren.'' We must, in this Eternal decree, turn 
 away from individuals and think of those qual- 
 ities that are to make up the excellence of eve- 
 
 60 
 
ry life at last. All these qualities are fore- 
 known and predetermined. Life, having borne 
 the image of the earthly, must at last bear the 
 image of the heavenly. The end of intellectual 
 and moral toil is to be crowned at last with the 
 perfect charms and beauty of Revelation with 
 Understanding. 
 
 ''Whom he did predestinate, them he also call- 
 ed; and whom he also called, them he also jus- 
 tified; and whom he justified, them he also 
 glorified." Among these called, justified, and 
 glorified, is man's long toil to grasp and realize 
 the Eternal Things and also the inherent mys- 
 tery and long seemingly inscrutable problem of 
 the nature of life. Only by this warfare and 
 victory of each over the other can the law of 
 exchange and sacrifice be brought to an end 
 in that of perfect alliance and mutual felicity. 
 
 Without toil and suffering man would be ig- 
 noble and without this mystery of being there 
 would be no adequate task for man's accomp- 
 lishment. The quest of Knowledge in Life and 
 Life in Knowledge, is the Quest for the Holy 
 Grail. Only Percival, the self-made, can 
 achieve the Task. The Son of man and Son of 
 God combined, the power that saves and reach- 
 es to Eternal Life is this dual relationship be- 
 tween man's life in God and God's life in man* 
 
 61 
 
Never shall anyone know even the taste of 
 the true delight of living until he glimpses the 
 perfect beauty and wisdom of this dual state. 
 Whoever has, in; both intelligence and con- 
 sciousness, realized this perfect relation be- 
 tween Time and Eternity, having both done 
 the works of Time and received the rich grace 
 of the Eternal wealth of the Heavens with Un- 
 derstanding, can say: We know that the Son 
 of God is come, and hath given us an under- 
 standing, that we may know him that is true, 
 even His Son Jesus Christ. This is the true 
 God and Eternal Life.'' This Eternal Life 
 will not be in some world that is strange to 
 our experience, but here upon our own famil- 
 iar and beloved earth. The coming forth of 
 the Eternal Things will include the best way 
 of doing all things well upon earth as well as 
 the fullest realization of all heavenly joys in our 
 own intelligent self-consciousness. We shall 
 have evolved to the best and most perfect gov- 
 ernment wherein the office will seek the man 
 and this order of serving others will be reck- 
 oned in the same catagory as other service. Our 
 education will be so enlarged as to provide in 
 its curriculum an equal share of attention to 
 the things of spirit and body, soul and mind. 
 Our literature will be redeemed and the Divine 
 
 62 
 
Beauty of living vision will be at last, forever a 
 domesticated state familiar to our daily lives. 
 Music will burst forth with a Divine fullness 
 and sweetness of being hitherto undreamed 
 of. Art will clothe our public buildings and 
 homes with the reproduced forms of the heav- 
 enly world as well as with reproductions of na- 
 ture's nearest copies of these heavenly pat- 
 terns. Superb comradeship, and friendship be- 
 tween men and women, ideal loves, descend into 
 the real; and all sweet grace and charm of no- 
 ble manners, resting upon inherent nobility of 
 character, will rescue society from all that is 
 now false, pretentious, and merely conven- 
 tional. 
 
 Religion will throw the seamless mantle of 
 the Lord over all her partial and divided states, 
 until all religions shall disappear in the one re- 
 ligion of the universal worthship and personal 
 fellowship between man and God. The nobihty 
 of man will rescue the animal world from 
 slaughter for degrading sport or unwholesome 
 food, and over all life will be spread the ban- 
 ner of peace and protection of every right. Life 
 will cease to incarnate in the old and exhausted 
 peoples and races. The last re-births will be 
 through the highest types. Then birth, as 
 we know it, will disappear, for at last, all will 
 
 63 
 
be here that have ever been here. Then every- 
 day will be a new birth. Life and death will 
 be held in an equal balance. The new homes 
 will be of associated groups of loving friends 
 large enough for the perfect co-operation and 
 performance of necessary material labor with- 
 out degredation or fatigue. 
 
 The perfect reciprocal states between intel- 
 ligence and consciousness will also have em- 
 bodied expression in the Eternal love relations 
 between men and women. 
 
 In this blended life of heaven and earth, 
 Eternal felicity and love shall dwell in every 
 heart. Around the deathless, eternal things, 
 as unchanging and unvarying as God, will be 
 the infinite variety of ever-changing expres- 
 sion and the fullness of interest in every mo- 
 ment that shall take from life all longing for 
 death or farther change. This will be no stag- 
 nate state. Into even this eternal realization 
 will come the joy of progress, for beyond the 
 perfection of this relationship between heaven 
 and earth we must advance until we hold in 
 our consciousness the mighty Hfe of all grow- 
 ing and perfected worlds. As God comes more 
 and more into this perfected life of man, He 
 will bring with Him the very fullness of His 
 Own Infinity. 
 
 64 
 
Chapter IX 
 
 FORM. 
 
 It will be observed by all thoughtful students 
 that many new forms of speech are introduced 
 into these essays. With those who are wedded 
 to old forms, these seem to be unnecessary. 
 Feeble minds naturally shrink from the labor 
 of revision and readjustment. The coming of 
 the perfect truth in the right relationship be- 
 tween the heaven and the earth, which is the 
 second coming of Christ, is the Day of Judg- 
 ment. This new spirit will gather all nations~or 
 divisions of life — before His Throne and judge 
 between them with righteousness and equity. 
 While we are no more to be enslaved by dead 
 foi-ms, the life of man upon earth cannot exist 
 without form. There is an infinitely changing 
 variety and alg'o absolute uniformity — save in 
 the case of disease, loss, or malformation — of 
 the underlying structure and general plan of 
 formation. 
 
 When there shall be perfect freedom, there 
 
 65 
 
will still be order and good government. When 
 we reach to the finality and universal open- 
 ness of truth, there will still be fixed and well 
 defined forms of speech. When all separation 
 shall pass away, the perfect whole will include 
 the knowledge of the parts as well as of their 
 united operation. That which has been spir- 
 itual and veiled shall yet become the perfect 
 expression of the Immortal Spirit. 
 
 In Hke manner, our forms of speech will yet I 
 hold the Universal Thought and Cosmic Life 
 of God. One of the great changes to enter into i 
 forms of speech is that which relates to con- ' 
 sciousness. We have long given mOich atten- i 
 tion to intellectual progress. To talk of Intel- 
 ligence is to speak of something familiar to all. 
 It is quite different when we speak of Con- 
 sciousness. This, however, has to become a j 
 famihar expression of equal value and concern \ 
 with the idea of Intelligence. We must learn | 
 to give woman an equal place with man. We ; 
 can know nothing truly that has not a place in ^ 
 our consciousness as well as in our intelligence. 
 This state is more than intuition. It is actual 
 sight, hearing and touch of the spirit form j 
 world. i 
 
 There are other bodies than these we see 
 with our physical sight. We are to become as 
 
 66 : 
 
familiar with these embodied forms of the spir- 
 itual world composed of ethereal substance, as 
 we are with those of the natural order. These 
 are not to be known save by Intelligence oper- 
 ating in Consciousness and by Consciousness 
 clothing IntelUgence. It is because of this 
 that we must consent to this new form of 
 speech until it ceases to seem strange because 
 of its newness. 
 
 This creation of consciousness into equality 
 with inteUigence was in the mind of God from 
 the beginning. Male and female made He 
 them. Adam — of the earth or intelligence — was 
 first formed; then Eve — mother of all living. 
 Without consciousness as well as intelligence 
 there is no life, any more than the dry land 
 can be fruitful without water. We have long 
 been familiar with the idea of God. We are tc 
 become just as familiar with the actual sight, 
 hearing and touch of these many forms that 
 are the mediums between the individual and 
 universal consciousness. 
 
 We must also take up into the forms of our 
 speech a practical and conscious knowledge 
 of the great divisions including the lesser and 
 the greater mysteries of the Twelve and the 
 Seven. A form of words is a vessel to hold and 
 prevent the loss of truth in a mere lazy, senti- 
 
 67 
 
mental vagueness. As the shore to the ocean; 
 as the great divisions of land; as the familiar 
 points of the compass holding in place the 
 whole of space ; so must be those great discov- 
 eries concerning the true nature of the Seven 
 days of creation and the Twelve great divisions 
 so often repeated in the Sacred Writings. 
 
 The old forms of speech concerning the Di- 
 vine Things resting upon the historic interpre- 
 tation must at last be quite superseded by 
 those that comprehend the eternal and neces- 
 sary meaning. All this will require intellectual 
 determination and effort as well as conscious 
 realization by personal knowledge of, and fel- 
 lowship with, these Great Spirits God. 
 
 Of these forms of speech that are to hold the 
 greater and final things, that of the fourfold 
 divisions of life into spirit and body, soul and 
 mind, must bear a very prominent part. With- 
 out grasping and holding these together we - 
 cannot reach the Tree of Life. This is guarded 
 by Cherubim—those grasped. These are always 
 forms representing the fourfold unification. We 
 must cleave to body and matter as well as to 
 principle and spirit. We must care for the 
 things of Time as well as for those of Eternity. 
 As the body of man in its immortal state, is to 
 be perfect in its universal strength and grace, 
 
 68 
 
we can never reach such perfection save as we 
 comprehend the wholeness of being. A two- 
 fold or three-fold ideal cannot build a four-fold 
 body. 
 
 If anything be wanting in our comprehen- 
 sion of the nature of existence, there must be 
 still something lacking in its outward expres- 
 sion. There is nothing hidden that shall not 
 be revealed. All the secret things of the Spirit 
 are to be embodied in clear and familiar forms 
 of speech and life. 
 
 While we must know the formless, we must 
 still know and cleave to the form world. While 
 God as the Unmanifest is without body, parts 
 or passions, as the Manifest He is to be seen in 
 the flesh and to possess the very parts and 
 passions that are both human and Divine. In 
 the fullness of Vision there must be at once 
 the joy of the form and the sweetness of the 
 all-pervading spirit that is without form. The 
 Unmanifest is not a form, but a Presence. But 
 the idea of a Presence requires a form of 
 speech. If we try to get rid of everything that 
 we have learned in Time, we will have no ves- 
 sel that can hold and preserve the Eternal. 
 There are some people that we have known and 
 loved in the form until they have become to 
 us a Presence even after their forms have pass- 
 
 69 
 
ed from our sight. But such Presence could 
 never have been without the earher ministry of 
 form. 
 
 In like manner, the old and earUer forms of 
 religious devotion, though they pass from 
 sight, will yet live in the sweet Presence 
 of their disembodied spirit and everlasting fra- 
 grance. The formless, Perfect Presence of the 
 Unmanifest can only come into our lives by the 
 service of the Manifest. None can come to the 
 Father save through the Son. It is the Blood 
 or Life of Jesus Christ that saves from sin. 
 Behold the Lamb of God which taketh away the 
 sin of the world. These old forms of speech 
 are yet to be redeemed by the new meaning and 
 life of the Spirit. 
 
 The final things are not new nor old, but the 
 new in the old and the old in the new. The 
 time of giving birth to form is one of pain. The 
 very word translated form means — to writhe, 
 with pain. 
 
 It is only after the perfection of form is 
 reached that reveals the perfection of Spirit, 
 that all pain will be forgotten in the endless, 
 flawless bUss of Immortal Life and Joy. When 
 the world is filled with the perfected forms of 
 men and women, made in both the 
 image and likeness of God's Intelligence, there 
 
 70 
 
will be no more writhing in pain to give birth 
 to these eternal things of the Spirit. We shall 
 know them by the very indwelling hfe of God. 
 
 Then all forms of speech or social life, wheth- 
 er for natural or spiritual purposes, will be 
 both beautiful in their Hving spontaneity and 
 clearly intelligent in their perfect adaptation 
 to the thought or life they embody. Out of this 
 double hfe will come new forms or modes of 
 praise and worship. We shall meet to share 
 with each other the beauty of vision and the 
 perfect unity of our understanding in these 
 heavenly things. 
 
 The Church of the future will be like the un- 
 derstanding blended with revelation. It will 
 combine authority of the final things with per- 
 fect individual freedom. It will gather to it 
 the best of music and art, of education and de- 
 light, of sweet human fellowship, mingled with 
 the joy of the open vision of the heavenly life 
 cleansed from mystery. Whatever the forms 
 may be that shall displace the old, they will be 
 beautiful after the order of nature and culti- 
 vated refinement as well as satisfying to the 
 loftiest aspiration and most perfect sense of 
 fellowship with the Living God. 
 
 When our conversation is with God in heav- 
 enly places, we shall have no need of forms of 
 
 71 
 
prayer. WTien there is actual contact between 
 body and spirit, the food on which life rests will 
 need no outward blessing. The act of eating, 
 and every other natural thing, will be blessed 
 because of its constant relationship to the per- 
 fect whole. Then everything artificial and ex- 
 ternal will fall away from the world of form 
 and there will be no more any strangers or 
 strangeness between the without and the 
 within. 
 
 In the spiritual life the forms of truth will 
 be a portion of our outermost consciousness. 
 We shall live with these in sight, hearing, and 
 touch until the beauty of the heavens will be 
 plainly visible in the very bodies of those who 
 thus keep company with the Living God. 
 
 72 
 
Chapter X 
 
 AMBROSIA. 
 
 This word is a Greek equivalent of immortal. 
 The same idea is expressed in the Sanscrit 
 word Amrita. Ambrosia is also synonomous 
 with nectar — the drink of the Gods. To drink 
 thereof is to be forever beautiful, youthful, 
 immortal. It is life feeding on life or made for- 
 ever self-renewing. It is the immortal that 
 makes immortal. The immortal receives into 
 itself the fruit of all the toils and sufferings 
 of Time, and then it is that the mortal, drink- 
 ing of the cup of the Immortal Life also be- 
 comes Immortal. 
 
 In the Hindoo Scriptures the Gods are com- 
 manded by God to churn the ocean in order to 
 obtain the Amrita. For this process a mighty 
 mountain is torn up by the roots and placed 
 upon the back of the king of the turtles, while 
 the cord with which it is moved is the greatest 
 of all the serpents. Here the turtle repre- 
 sents Understanding and the Serpent, Wisdom. 
 
 73 
 
This task is only to be accomplished in the 
 slowest growth of the understanding and the 
 wisdom that includes all the religions. But be- 
 fore the Amrita is found, the Gods grow weary 
 and can only continue to the end by the help 
 of Krishna, who, like Christ, represents the 
 double Consciousness and IntelUgence of the 
 Human and the Divine. 
 
 The Amrita is produced by the continual 
 blending of the things growing on the moun- 
 tain with the waters of the ocean. The fra- 
 grant gums of the trees and plants penetrate 
 the waters. The idea is the mingUng of Life 
 and Knowledge, and the marriage of the high- 
 est Intelligence with the deepest Conscious- 
 ness. The same thought is represented in our 
 own Bible by Leviathan — mourning, the great 
 mourning and seeking after God. *'He maketh 
 the deep to boil like a pot : He maketh the sea 
 like a pot of ointment. He maketh a path to 
 shine after him; one would think the deep to 
 be hoary.'' 
 
 The Divine Aphrodite — the Immortal Con- 
 sciousness, is also born of foam — or the churn- 
 ing of the ocean of the lower consciousness, by 
 the presence therein of Divine and secret 
 things. Ambrosia — or Immortality for man — 
 is thus represented as the product of the toils 
 
 74 
 
of all the ages. The word Ambrosia is more 
 suggestive than its equivalent, immortal, be- 
 cause the word holds both the idea and the 
 consciousness of immortality. 
 
 In the word immortal, we simply have the 
 idea; while Ambrosia is the sweet, fragrant, 
 nectarious, delightful taste and realization 
 thereof. We must learn to know immortality 
 by experience. He who knows the taste of Am- 
 brosia — the nectarious wine of the Gods, will 
 never more confound between it and any lesser 
 delight. This is not a heavenly delight nor an 
 earthly delight, but a sweet compound of all 
 that is best of heaven and earth. Psyche only 
 gets the cup of Ambrosia that makes her im- 
 mortal, after she has accomplished all the hard 
 tasks appointed her by Venus. There is thus a 
 wonderful accord running through all these 
 symbolic presentations of the Eternal Things. 
 No argument or inference from any premise 
 we may lay down can give to us the realization 
 of immortality. This is something only to be 
 known by its possession; not as an idea or a 
 sensation, but as a realization of the two in one. 
 It is The Agreeable Thing that is to be brought 
 forth as the climax of all joy of Being, in the 
 blending of the highest Intelligence with the 
 
 76 
 
deepest Consciousness. This is something to 
 be tasted. Having once tasted it, the heart 
 within you will evermore laugh at death. Hav- 
 once touched your Ups to this cup of Life's su- 
 premest mystery you can never more be afraid 
 of anything. The possibiUty of ceasing to be 
 will have altogether become a thing unthinka- 
 ble. 
 
 In the immortal sense, there is nothing be- 
 fore and nothing after. Life is. God is. Man 
 is. The Universe is. You know men in man 
 and the Gods in God. To this ocean, all rivers 
 run, and for this day of days all days have been 
 lived. This is not a thing that awaits a dis- 
 embodied state. It is to be reahzed in the un- 
 ion of spirit and body, soul and mind. It is to 
 be the invisible made visible, and the heavenly 
 life perfectly married to the earthly. It will 
 be the disappearance of every thought and feel- 
 ing of separation between things profane and 
 sacred. You will never more have to go to any- 
 one or to any place to be religious. The heav- 
 ens will be within; for God will be within; 
 while you and all the things of earth will be 
 within this heavenly state. 
 
 Outside of the actual taste and reaUzation of 
 this sense of deathless, delightful being, there 
 
 76 
 
is no possible proof of immortality. While we 
 may mightily hope, yet our greatest hopes 
 would readily be surrendered for one moment 
 of realization. There is a proverb that "there 
 is no success like success," so there is no im- 
 mortality hke immortality. Every anticipation 
 thereof is tame and incipid when compared 
 with one sip of Ambrosia. One taste of the per- 
 fect union of the idea and consciousness of be- 
 ing is worth every approximation thereto. One 
 experience of this kind, though it be but a lit- 
 tle one, is better than all else that is thinkable. 
 This is to sit under the vine and the fig. It is 
 to be in perpetual love relation between all 
 that is without and all that is within. It is to 
 see and know the evil in the good and the good 
 within the evil. It is to comprehend that there 
 is nothing so outward — so apparently lost — 
 that is not justified and redeemed by virtue of 
 its relation to this final mixing and blending 
 of all things profane and sacred. To those who 
 know Ambrosia, the sun shines in the night 
 and the moon in the day. Intelligence pervades 
 Consciousness and Consciousness Intelligence. 
 Man lives in God and God lives in man. After 
 this, the deluge. After this, the fire of de- 
 struction. After this, the judgment. For in 
 the taste of Ambrosia all things that have been 
 
 77 
 
 
and are will be explained and justified. No 
 one can believe in this from another. You can- 
 not know this to be true because it is here writ- 
 ten. 
 
 These words will seem but the rapturous rav- 
 ing of a dreamer until you also shall taste and 
 know and see; and know the meaning of Am- 
 brosia. 
 
 78 
 
Chapter XI 
 
 MAN. 
 
 The word man may mean either an individual 
 man of the male half of creation, mankind in 
 general, or the whole and perfect man that in- 
 cludes every excellence of man and woman. The 
 purpose of God to create man in His own image 
 and likeness involves this evolution of man to 
 a state of absolute unity between intelligence 
 and consciousness. This means a perfection of 
 judgment. The coming of the Son of Man and 
 the Day of Judgment is the coming into our 
 world of right division and absolute unity of 
 action between things hitherto divided and op- 
 posed. In this Day of Judgment there will be 
 an absolute unity of action between our outer 
 and inner life ; spirit and body will act and feel 
 as one; soul and mind will no longer dwell 
 apart, making one man intelligent but cruel 
 and selfish and another good but ignorant. 
 
 This nearness and oneness of the within and 
 without that will judge all things rightly, will 
 come into our world more as the fruit of f orm- 
 
 7d 
 
er life than as the visible attainment of one life. 
 If an individual has been working all his hfe 
 along intellectual lines, seeking only knowledge 
 apart from Ufe, it is but little use expecting 
 him to gain the double life without the minis- 
 try of death and the help of a new beginning. 
 They who will get the victory and be the first 
 to show forth this ripe judgment and fruit of 
 God's tending, will be born with a strong ten- 
 dency in this direction. The best illustrations 
 of perfect judgment are today to be found in 
 little children. ^'A Uttle child shall lead them." 
 When we reach to this status or judgment 
 many things will be done differently. Life will 
 be whole and undivided. There will not be 
 some actions that are considered profane and 
 others that are considered sacred. There will be 
 no more need to pray, for the things we choose 
 to do and give all our thought and care to do, 
 will be, for the time, the highest and best of 
 which we are capable. There will be no need 
 to have any little ceremony for the encourage- 
 ment of the sense of the Divine Presence, as 
 that will be always with us. Instead of ask- 
 ing a blessing over unwholesome food that has 
 been obtained by the pain and death of other 
 forms of life we shall eat that which is whole- 
 some and keeps the body in perfect equilibrium 
 
with the spiritual life. This order of judgment 
 will not impose itself upon others. It will have 
 with it no sense of pride of being better than 
 the ways of others. It will judge the world 
 in righteousness. Righteousness is simply the 
 right use of things. He who uses all that is 
 material in the service of, and sense of its one- 
 ness with, the spiritual world, and all that is 
 spiritual in the sense of its oneness with the 
 material, will have no desire or need to find 
 fault with those who still sacrifice the one for 
 the other. 
 
 This judgment called also the Day of the 
 Lord, is to come to our world even as a thief 
 in the night. It comes on without observation ; 
 without self -proclamation. While we have been 
 actively seeking other things, we wake up to 
 the realization that we have, in this happy al- 
 liance between the different departments of 
 being, found the one thing that more than ful- 
 fills our utmost expectation. One of the best 
 types of this quahty of judgment is found in a 
 perfect mxarriage relation. This is only possible 
 between those who are each whole in themselves 
 and yet are the complements to each other. A 
 full love relation and marriage is only possible 
 between womanly men and manly women. Here 
 friendship and comradeship can supplement the 
 
 81 
 
glow of love. Without these love grows cold. 
 The bliss of love comes not in sacrifice of one 
 for the other, but in the fulfilling of the law of 
 each other's needs at every point; so the per- 
 fect judgment in man must be fourfold. It 
 must give equal share to every interest of spirit 
 and body, soul and mind. These things are 
 long developed in separate departments or by 
 opposition. Those who strive and fight are 
 those who have still the elements of strife in 
 themselves. The true man or judgment will 
 reach its final kingdom in peaceful ways. 
 
 This quality of judgment, or type of man, 
 will silently but surely put a new face upon our 
 world. For this man the heavens will dwell in 
 the earth and the earth in the heavens. God 
 will be known as God in Himself as well as seen 
 and loved in His creation. This perfect judg- 
 ment is not realized in the sense alone of our 
 own divinity. This man will be the expression 
 of God and yet retain God and the heart's glow 
 of devotion towards Him in his thoughts al- 
 ways. He will live as he knows and know as he 
 lives. 
 
 In the coming of this man education will be 
 changed, for it will be impossible for true judg- 
 ment to entertain a theory apart from its prac- 
 tice. All the new ideas and endeavors in edu- 
 
 82 
 
cation are struggling to reach this goal. There 
 is nothing so demoralizing and devitalizing as 
 dwelling continually upon theories of life and 
 conduct apart from practice. The truth that is 
 not the act of your own life soon becomes a He. 
 The moral deficiences and failures of so many 
 teachers and preachers are the fruit of the sep- 
 aration of theory and practice. 
 
 If I can help the student towards this judg- 
 ment it will be through restraint rather than 
 by urging. Our greatest spiritual fault is in 
 our desire for an immediate perfection. The 
 road to this goal is through contentment with 
 the present moment. This does not mean that 
 we are to be idle and indifferent. It means 
 that we must know how to labor and to wait, to 
 be happy in the things we have and yet work- 
 ing faithfully for those things yet to come. It 
 is possible to be happy as a child and yet laugh 
 even in anticipation of joys to come; so it is 
 possible to be beautifully contented under un- 
 friendly conditions and hold in clear percep- 
 tion a promise of the day when our outward 
 conditions shall be the fulfillment of our ut- 
 most desire. In this great balanced state of 
 mind and heart we may already see and know 
 what man is to be when all that God hath pur- 
 posed concerning us shall have been brought to 
 
 83 
 
pass. In this spirit there is Holiness or Whole- 
 ness. Time is equally reverenced with Eterni- 
 ty and all that is natural has equal care and 
 devotion with all that is spiritual. 
 
 The many divisions of the Divine Spirit will 
 be in us as beautiful forms set with shining 
 jewels within the consciousness of the immortal 
 body. All things of heaven and earth will have 
 our equal care. He that has been faithful over 
 a few things will be Lord over many. In per- 
 fect man or judgment all joys of heaven and 
 earth will meet and blend in full accord of man 
 in God and God in man. 
 
 84 
 
Chapter XII 
 
 GOD. 
 
 The perfect man or judgment that shall rule 
 the world in righteousness will not be Godless. 
 He will not be God, but man in God, and when 
 we have completed the long toil to live in God, 
 the life of God in man will also be known in 
 its completeness. Then with the vision, or the 
 Manifest, there will always be the felt Pres- 
 ence of the Eternal and Absolute, or the Un- 
 manifest. You will be sure of self and of immor- 
 tal Uf e and equally sure of the Self of God. 
 
 The sweetest joys of our mortality are of 
 reciprocal love between self and others like 
 unto yourself; so the sweetest joys of immortal 
 life will be in the conscious intelligent fellow- 
 ship between yourself and God. No oneness 
 can satisfy you long that is destitute of this 
 duality. The oneness between man and God is 
 not the merging of identities, but the loss of 
 all discords. In a true marriage wherein man 
 and woman are said to be one flesh, the joy of 
 
 85 
 
their oneness would be incomplete without the 
 philosophy that shuts out the separateness. 
 All philosophy that shuts out the separateness 
 of man and God and the joy of personal inter- 
 course leads at last to despair or madness. 
 When we have reached the highest complete- 
 ness of which we are capable, we shall find our 
 home in God and remain loving, gentle wor- 
 shippers before His Throne. Though that 
 Throne be within us in the mighty life of the 
 Manifest, in intelligent, conscious vision, the 
 God within and behind all, will be to us as real 
 as the Eternal Substance of the many forms 
 that are the glorious language of His inner- 
 most Thought and Love. 
 
 This final revelation of the Unmanifest can 
 only come after we have lived long with the 
 Manifest. This is not to be known in one or 
 two years of continual vision. This toil in the' 
 depths of consciousness to find and know God 
 to the utmost is vast and seemingly endless. 
 You will often be inclined to despair before you 
 have fully solved this mystery. This is the la- 
 bor in the deep, churning the mighty ocean in 
 pursuit of nectar, of which all the Gods become 
 weary before it is complete. The Understand- 
 ing of God comes only after much continua- 
 tion. This is why Joshua — the spirit of the Un- 
 
 86 
 
derstanding — is called the son of Nun — contin- 
 uation. This is why Mercury, the Greek pre- 
 sentation of the spirit, makes the lyre that 
 charms both Gods and men, with the hollow 
 shell of the slow-going mountain tortoise. 
 Great must be the patience and many the toils 
 in the depths of the sea and on the highest 
 mountain of earth, before man can lift the veil 
 that hides the face of the Unmanifest within 
 the Manifest. 
 
 This lesson of God is the last shining Pearl 
 to be strung on Time's rosary or the last flow- 
 er to be added to this beautiful garland of 
 Grace. These lessons are doubtless, to many a 
 strange language. They can only become fa- 
 miUar to those who by natural grace have be- 
 come ready for Divine Grace. The love that 
 finds God must be gracious with love for all. 
 The mind that can feel the Mind of God must 
 be free and generous with hospitality to all the 
 many forms and phases of human thought. The 
 symbolic language of God can be learned neith- 
 er in creed nor sect. The last barrier that di- 
 vides man from man must fall and you must 
 be free rovers over the unf enced common of the 
 universe before, in the footsteps of God as the 
 Manifest, you can also behold the footprints of 
 God as the Unmanifest. 
 
 87 
 
This God is not to be found either by science 
 or by religion, but by science truly religious 
 and religion truly scientific and faithful to 
 truth. This God is not to be known as long as 
 one fact is proclaimed or one condition of life 
 sacred beyond another. Only the pure shall be- 
 hold the All-Pure. Only the truth-telling shall 
 behold the source of All-Truth. Only the all- 
 loving shall behold the God whose love will be 
 satisfied with anything less than grace for 
 grace and strength for strength. While this 
 standard is high, it is the hope and promise of 
 our own hearts as well as the Eternal Purpose 
 of God. If you are discouraged at the demand 
 for such excellence, you will have first to grow 
 discouraged with everything that is less. Never 
 will the Divine attractions or repulsions fail, 
 until you shall seek and find and know the Un- 
 manif est Living God within the Manifest. 
 
 88 
 
MAHANAIM SCHOOL OF 
 INTERPRETATION 
 
 Burnett, California. 
 
 GEORGE CHAINEY 
 
 Author of The Unsealed Bible 
 FOUNDER AND INSTRUCTOR 
 
 The purpose of Mahanaim is to demonstrate, both 
 by teaching and living, the nature of heaven as Reve- 
 lation, and the perfect knowableness of God, both spir- 
 itually and naturally. The means to this end are the 
 study and interpretation of the Sacred Inspired Books 
 of the World, and the comprehension and practice of 
 life from The Universal Standpoint. 
 
 CORRESPONDING STUDENTS. 
 
 These are furnished with type-written Lessons, sup- 
 plemented by personal correspondence with the In- 
 structor. 
 
 HOME STUDENTS. 
 
 These enjoy the benefit of daily instruction and prac- 
 tice with the Instructor. 
 
 LOCATION. 
 
 The School is located on a five-acre fruit ranch in an 
 ideally pleasant and healthy location, two miles from 
 Long Beach, and eighteen miles from Los Angeles. 
 
 91 
 
PURE FOOD. 
 
 The table at the Home is provided with fresh fruit 
 and vegetables, mostly grown on the ranch. No flesh 
 food of any kind is served. 
 
 BOOKS FOR SALE. 
 
 26 Numbers of The Interpreter $1.00 
 
 Genesis 3.00 
 
 Revelation 2.00 
 
 Ten Commandlnents 50 
 
 Ruth 50 
 
 All in One Order for $6.00 
 
 UNPUBLISHED BOOKS 
 
 Deus-Homo; Paradise; The Nibelung Ring; Parsifal; 
 The Song Celestial; The Light of Asia; The Odyssey; 
 Jerusalem, The Holy City. Any of these Books can be 
 furnished in Mss. by special -arrangement. 
 
 THE MAHABHARATA. 
 
 The largest and most wonderful Book in all the' 
 "woTld will be for some time to come the chief subject 
 for study at Mahanain. It will be published in 100 
 parts wuth a key to its meaning in an introductory 
 Essay and explanatory Notes with each number. 
 
 The first number will be issued in typewritten form. 
 
 It is desired in this connection to interest several 
 students on a co-operative basis. Terms for this and 
 subscription to the Work can be arranged either by 
 personal interview or correspondence with either Geo. 
 Chainey, Burnett, Cal., or Charles Gardner, 943 Fourth 
 Street, San Diego, Cal.. 
 
 92 
 
The following testimonmls are but a few from many 
 eimilar ones as witnesses of the value of these Writ* 
 ings. 
 
 "The Unsealed Bible" is simply sublime. It is capti- 
 vating captivity. It is soul entrancing. I regard your 
 Writings as the greatest light that has yet shone on 
 us in all the Ages. — B. B. Phipps. 
 
 (Mr. Phipps is a retired minister). 
 
 Taking your Writings, big and large, there is noth- 
 ing in all literature that yields so deep a joy. — H. Y. 
 Kussell. 
 
 (Retired Major in U. S. Army). 
 
 My Dear Dr. Chainey: 
 
 I wish you would visit India and help us. I have a 
 little cottage in a suburb of Benares, I shall be glad 
 to place at your disposal. 
 
 The Anagharika Dhamapala. 
 
 93 
 
lu 
 
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