Chapter V

 

 Note: BOLD type, [ brackets], Italics and  color are mine. Dwayne

LOOSING THE SEVEN SEALS

If the mythologies of the early nations have been a source of perplexity and bafflement to students, no less so has been the Christian Bible itself. Not even the most rabid Christian partisan could claim that the book has throughout a clear message, clearly to be apprehended. Outside of much simple homiletic truth which has yielded comfort to troubled hearts, the Bible is as yet practically a sealed book. Its meaning is not known at the present day. Nothing but the thinnest shadow of the truth that the book portrays has yet fallen across the threshold of modern understanding. No suspicion of the grand completeness of its message has yet dawned upon us. Nineteen hundred years of theological digging has not unearthed the treasure buried under its allegorical profundities. And this failure has been due to our stubborn refusal to reject the Bible as history, and to accept it as cryptic typology. From beginning to end the Bible is nothing but a series of spiritual allegories traduced to history or interwoven with some history.

A further startling discovery along this line is that the series of myths deals not with a wide variety of spiritual or cosmical situations, but only with the same one situation in endless repetition! There is but one story to religion and its Bibles, only one basic event from which spring all the motivations of loyalty and morality that stir the human heart. The myth-makers had but one narrative to relate, one fundamental mystery of life to dilate upon. All phases of spiritual life arise out of the elements of the one cosmic and racial situation in which the human group is involved; and all scriptural allegory has reference to this basic datum, and meaning only in relation to it. The myths are all designed to keep mankind apprised of this central predicament. It is the key to the Bible. And it is the loss of this key situation that has caused the Book to be sealed against the age-long assaults of our curious prying and delving. The restoration of this key to our hands will

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be seen at once to open the doors to a vision of clear meaning, where now stalks dark incomprehensibility. Cosmology has been almost wholly discarded from religion since Milton’s day, yet a cosmical situation provides the ground for all adequate interpretation of Bible representation. The one central theme is the incarnation.

Beside esotericism and allegorism the Bible composers had recourse to another method which is less readily demonstrable and which has caused the confusion incident to mistaking myth for history to be far worse confounded. It was the method of uranography. The uranograph was the chart of the heavens with the constellated pictography. From remote times the ancients dealt with a celestial chart or map, on which their earliest teachers had essayed to depict the features of the soul’s experience in the scenes which their enlightened imaginations had traced about the star clusters. The stellar zodiacs left at Denderah, Pylae and elsewhere are impressive reminders of the influence of this heavenly scenograph. The discovery in quite recent years of the Somerset zodiac in England, a giant zodiac wrought, it is calculated, 2700 B.C. in the natural features of the countryside covering one hundred square miles, with the figure of Leo, the Lion, four miles from nose to tail-tip, is another most authentic attestation to the basic significance which symbolical astrology has held in ancient religious formulations. Present students have as yet little conception of how generally this graph was employed in spiritual ideography and how pervasively it colored the composition of the scriptural writings. It is next to impossible to grasp subtle references in the Bible and other archaic literature without a knowledge of the features of this planisphere. Bibles are in fact, in a broad general sense, just the literary extension and amplification of the symbology of the zodiac! The sages had first written the history of the human soul upon the starry skies.

If we hold them guilty of having thus perpetrated what seems to us pure whimsicality, we are convicted of ignorance on another count. They were depicting history in that sphere where it had first occurred, before it began with man on earth. Spiritual history had been enacted on a cosmic scale in the heavens, in higher ranges of cosmic life, before it was repeated and copied in the human drama on this globe. The heavenly man, in whose image and likeness earthly man is made, and in whose body the suns and planets are but cells and organs, was the prototype of man himself. And so it comes that humanity was in pri-

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mordial times instructed to build its life “after the pattern of things in the heavens.” The planisphere was the historical and anatomical graph of the Divine Cosmical Man, and it became at once a secret glyph for the behoof of mundane humanity.

In the spirit of this understanding the religious teachers of yore ever sought to write into human, racial, national and individual history the reflection or pattern of the uranograph. This effort was the secret motif back of all national epics! The epic was an attempt to fashion national history in the similitude of the structural unity of the divine plan for macrocosmic, and by reflection, microcosmic, man. This is in general the theme of such an esoteric work as the Jewish Kabalah.

The distinctive features of the cosmograph are in evidence in every case. In every religious epic there is first and centrally a Holy City, a “Jerusalem,” residence of the king and the eventual home of all the elect. There is next an Upper and Lower Land, typifying the dual segmentation of heaven and earth, or spirit and body, in man’s nature, which was in all systems held to be the union of a divine with an animal principle. The two sections were always connected by a river, rising in the higher mountainous sources in the Upper Kingdom and flowing thence, carrying its blessings of fertility, down into the Lower Kingdom, which is thus nourished by the living water from above. Then there was always a bordering sea, symbolical in every case of the stormy ephermeral scene of the mortal life. No less was there a smaller water, a lake, Sea of Galilee, Dead Sea, Black Sea, Red Sea, Jordan River, Styx River, or the marshes or fens, which were to be crossed by the voyaging soul to reach the more blessed isles, or farther shore of spiritual bliss. Strangely enough there, was a further division of the land into seven tribal provinces, a heptarchy or heptanomis, as in Egypt, Judea, England and elsewhere. This division was representative of the seven kingdoms of nature, the seven stages of unfoldment through which life must pass in the completion of every cycle. At other times the division was a decad, after the pattern of the Sephirothal Tree of the Kabbalah, but eventually redistributed in twelve sections, as in the case of the Hebrews, Athens, Afghanistan and some others, reflecting the twelvefold segmentation of the zodiac, which in turn typified the twelve levels of man’s evolutionary attainment, or “twelve manner of fruits” on the branches of the Tree of Life, the twelve divine elements of man’s perfected being. Likewise there was

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always a definite locality designated as the birthplace of the god, which was in many instances also his place of death and burial and following resurrection. Other centers marked the scene of his initiations, temptations, baptisms, trials, crucifixion and transfiguration, every stage of his evolutionary experience, in fact. Then there were cities dedicated to the special cult of the sun, the moon, and even such stars as Orion, the stellar symbol of the Christos; or of Sirius, the great Dog-Star, symbol of the advent. The four cardinal points were featured, as emblematic of the four pillars of man’s constitution, his physical, emotional, mental and spiritual bodies and natures. A warfare between the Upper and Lower Lands and their kings was generally a part of the “history,” ending in the conquest of the Lower by the Higher and the union of the two under the crown of dual sovereignty. This drama was enacted so often in the “history” of so many kings of Egypt that even a scholar of the eminence of the late William H. Breasted, in his History of Egypt, expresses his puzzlement over the fact that nearly every Pharaoh of the dynasties had to conquer Lower Egypt afresh and unite the two halves of the country under a common hegemony! In all likelihood the physiography and organic structure of the heavenly man was to some extent copied in the distribution and construction of pyramids, tombs, temples and other sanctuaries, and the pyramids themselves were quite obviously astronomical graphs with ceremonial design and conformations. There was a mountain or holy hill of the Lord, and there were points of entrance and exit from and to the lower world of Amenta.

The celestial typology having been engrafted on the topography of the country itself, the next measure was to weave the dramatic features into the national history. Egypt and the Hebrew tribes are perhaps the most outstanding examples of the operation of this methodology on an extensive scale, how extensive the general student of the present age is unprepared to believe. Thus the names associated for ages with cosmic and spiritual typism were spread out over the maps of the different lands; and the national kings, heroes, warriors, sages became titular characters in the immemorial heavenly drama. In the light of this custom we are in a position to reach a conclusion of the very greatest importance for research, affecting the entire view of scripture as history. For we are confronted with the inexpugnable fact that the names and events in religious scripts were for the greater part not

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the products of objective history in the first place, but on the contrary the names and events in assumed history were a deposit from the religious books! The names of kings, heroes, cities, lakes, rivers and mountains were on the uranograph long before they appeared on national maps! They were transferred from the uranograph to the maps! The occurrences of Bible “history” had been enacted annually or nightly among the stars of the sky long before they became incorporated in the epics of religion. And they had been in the epics before they became assigned to actual localities and personages. Heavenly regions and spiritual transactions were finally brought to earth and given a local habitation on land and in history. In short, the naming of geographical features was done by the sacerdotal castes in each country, in which task they simply sought to pattern their country and its history after the scheme of the uranograph! Their map and their history were cast as far as could be done in the mold of the cosmic chart. Each nation designed to make its configuration and history reflect and fulfill the heavenly model!

A partial exemplification of the same tendency can be seen even in our own American history, where the priestly class gave religious names to the earliest settlements and geographical features. The practice is attested by such names as Salem, Providence, New Haven, Newark, New Canaan, Bethlehem, Nazareth (Pennsylvania), Sante Fe, Sacramento, Corpus Christi, Los Angeles, Vera Cruz, San Salvador, San Domingo and a list of saints’ names and holy appellations. The Puritans from England and Holland emigrated to New England actuated powerfully by the assurance that they were going to fulfill in the new continent the ancient Covenant between Jehovah and the Israelites. The Mayflower was part of the religious epic. The Anglo-Israel movement of the present day manifests largely the same tendencies.

The theory here advanced is not without support from other authorities. The following brings the weight of a very venerable document to the endorsement of the idea:

“It has already been suggested that the mapping out of localities was celestial before the chart was geographically applied and that all common naming on earth came from one common naming of the heavens, commencing with the Great Bear and the Dog. The mapping out of Egyptian localities according to the celestial Nomes and scenery is described in the

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inscription of Khnum-hept, who is said to have ‘established the landmark of the south, and sculptured the northern—like the heaven. He stretched the Great Bear on its back. He made the district in its two parts, setting up their landmarks, like the heaven.’” (Records of the Past, XII, 68.)

An evident additional corroboration of the theory is contained in the injunction given to Moses in the Bible:

“See that thou make all things after the pattern shown thee in the Mount . . . the pattern of the heavens.”

“Jerusalem, the Mount of Peace, the Nabhi-Yoni of the Earth, was one of these sacred cities that were mapped out according to the Kamite model in the heavens.”1

“The pattern of things in the Mount,” “the pattern of the heavens,” has not hitherto been seen to be the Biblical analogue and symbol of Plato’s ideal forms. The Mount, the heavens, are of course the heights of divine ideation, whereon God projected his new world in thought forms before he impressed them upon matter. The heavens are the uplands of consciousness, or spheres of being, not physical localities. God formed his mental models on the Mount of Vision and Imagination before he cast them into concretion.

So far from grasping the uranographic art as the key to the historical problem in all scriptures, late writers vent their skepticism on this point in passages such as this:

“What proof is there—we ask once more—that the people, the mystics even, of two thousand or more years ago, read all this into the heavens; that they regarded the various divisions and towns, and the river and name of Galilee, as mystical and earthly reflexes of these celestial phenomena!”2

There is proof enough in the very fact that the ancient seers were poets and allegorists, and not historians. Practically conclusive evidence that Bible names are not objective or historical (in the first place) is to be found in the fact that there are in the Bible some scores of allusions to such local names as Egypt, Jerusalem, Nineveh, Babylon, Tyre, Sidon, Gilead, Assyria, Galilee, Ethiopia and others which, if taken in the earthly geographical sense, yield no intelligible meaning whatever. Further evidence is to be found in the notable fact that the divisions and localities on mundane maps do in the main largely match the celestial features. Charts of the “Holy Land of Canaan” have been

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found extant in early Egypt as much as three hundred years before the alleged Israelite exodus, whence it is to be presumed that this promised land of peace and plenty was allegorical before it was historical. Massey states that an entablature on the wall of an Egyptian temple bore a list of some hundred and twenty place names afterwards localized in Palestine, at a date at least one hundred and fifty years before there could possibly have been an exodus of Israelites from Egypt. It requires little “proof” to ascertain that “Egypt” as used throughout the Bible has the meaning of the lower self or animal-human personality, indeed the physical body of man itself. Jerusalem means the “holy city” or the heavenly realms, which are in consciousness, not on the map.

“The picture of this paradise in the Hebrew writings, the Psalms, the Books of Isaiah, Ezekiel, Zechariah and Revelation, were pre-extant long ages earlier as Egyptian. What the so-called ‘prophets’ of the Jews did was to make sublunary the vision of the good time in another life. There were always two Jerusalems from the time when Judea and Palestine were appendages of Egypt. Two Jerusalems were recognized by Paul, one terrestrial, one celestial. The name of Jerusalem we read as the Aarru-salem or fields of peace in the heaven of the never-setting stars. The burden of Jewish prophecy, which turned out so terribly misleading for those who were ignorant of the secret wisdom, is that the vision of this glorious future should be attained on earth; whereas it never had that meaning. . . . Thus Jerusalem on earth was to take the place of Jerusalem above and the Aarru-hetep became Jerusalem simply as a mundane locality.”3

From numberless texts in the Bible itself which point to the correctness of the uranographic interpretation of names we take one alone, which by itself is enough to substantiate the claim made in this connection. In Revelation (II: 8), speaking of the two witnesses whom it is said the dragon will rise up and slay, the apocalyptic writers says:

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

There is enough in this verse to confound the entire schematism of Christian theology as historically based. It implies a clear refutation of the whole Passion Week and Good Friday ritual, as commemorative of “history.” Jesus, so it says, was not crucified in an earthly Jerusalem,

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but only in a spiritual one, the name of which is indifferently Sodom or Egypt, the latter not even the name of an earthly city, but of a country! Jesus crucified in Egypt! And what becomes of the Gospel “history”? It is left to take its only true place, which is among the sacred myths! The crucifixion was, on the authority of the Bible itself, a spiritual and not a historical transaction.

T. J. Thorburn, author of a work aiming to invalidate the mythical nature of the Gospels, reveals the perplexity as well as the ineptitude of orthodox scholars in the face of the ancient trick of uranography and allegory:

“And if their statements are not to be taken in their natural and historical sense, then we must hold that in ancient literature it is more than doubtful whether writers ever mean precisely what they say.”4

They surely never dreamed that an age would come, so far lost to the mythical intent of their writings as to suppose they ever meant literally what they said. They could not know that the wisest savants of a distant epoch would be so blinded by the forces of obscurantism as not to realize that the old books spoke only in the terms of those earthly forms that adumbrate spiritual realities. The old masters of religious science were not in the habit of speaking “precisely”; they spoke under the forms of figure always. They could not suspect that their indirect poetical method would so outrageously befuddle modern “intelligence.”

Ancient philosophy was intensely responsive to the conception that all things mundane were a lower copy of things empyrean. On the theory that all forms of life were typical of the one basic nature of all life everywhere, the sages read into earthly things the reflection of things celestial. Jesus said he could not tell the disciples of heavenly things unless they had first believed in earthly things. The sea of earth life reflected heavenly life in its bosom. The seers who knew that nature was a dramatization of cosmic archai, sought for the evidence of the archetypal design in every phenomenon on earth. With what remarkable nicety they traced higher truth in the mirror of nature we shall see clearly as the story unfolds. So, in the end, in their religious life they labored to represent their history as conforming to the primordial type. To this end they resorted to a measure which has caught and deceived purblind scholarship since that time.

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From the general thesis that their national history reflected God’s plan for the world, it was an easy step to the more explicit assumption that their national life embodied the divine plan. They threw about themselves the aureole of divinely constituted agency to fulfill the cosmic plan. They therefore arrogated to themselves the title of “God’s chosen people,” and took the names allotted only to the spiritualized humans, the men evolved to divinity! This tack will not appear either unlikely or outlandish when we ponder the disposition of nations in our own day to put forth blatant claims to be the chosen agents of Providence for the cultural rulership of the world.

Even if there seems to be veridical history in the Bible, it can be viewed properly as a setting for the spiritual dramatization, or as the clothing in which the drama was garbled. At times, perhaps, the writers appear to have utilized the data of actual history to stage the symbolic figurations. To this task the religious poets dedicated their ingenuity.

It becomes evident on this thesis that the historical element of the scriptures is of far less significance than has been supposed. It is the philosophy of history and not the data of history that is of foremost concern. As exhibiting providential design in world life it becomes of epic moment. The Hebrew race has exploited this phase of the old methodology to its highest possibility, only, however, as Egypt had done before it; and has been so successful that it has left the impression of a unique and exalted hierarchical status for the Jewish race. The outcome of our correction of vision will be that we shall for the first time properly regard the Old Testament books as, in the main, the universal drama of the spiritual life masquerading in the disguise of Hebrew history subtly woven into the great cosmic epic! The Biblical title Israelites is a spiritual designation purely, and is wrongly taken in the sense of the name of an ethnic group. [Jews - Hebrew - Spirit] “My people of Israel” or “the children of Israel” of the Hebrew deity are just the divinized humans, mortals who have put on the immortal spiritual nature, men graduated into Christhood, a spiritual group in the early Mysteries. Gentiles were those who were not yet spiritually reborn. The word comes from the Latin and Greek roots, “gen,” “gent,” meaning simply “to be born.” They were those born as the first or natural man, but not yet reborn as the spiritual Christ. It can be given no ethnic reference. The name “Israelite” is obviously compounded of “Is,” abbreviation of Isis, or Eve’s original name, Issa (See Josephus); “Ra,” the great Egyptian

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solar god, male and spiritual; and the Hebrew “El,” God. It would then read, Father-Mother-God, making his “children” the sons of God, i.e., Christs. Likewise the name “Hebrews” means “those beyond” (the merely human state), and therefore is practically identical with “Israelites.” Finally the term “Jews” (from the plural of the Egyptian IU—Latin JU) refers to the “male-female divinities,” a title given in the Mysteries to men made gods and thus restored to androgyne, or male-female, condition. The national Jews thus adopted for their historical name all three of the exalted spiritual designations conferred in the Mysteries on the Epoptae or completely divinized candidates.

It was hardly expected that any positive documentary evidence could be found in support of the evident fact that these names had simply been appropriated by the race using them as illustrious titles abstracted from the uranograph. But a direct statement to that precise effect was found in the Hebrew Grammar of Gesenius, a learned German scholar, (on p. 6):

“Of the names Hebrews . . . and Israelites . . . the latter was more a national name of honor and was applied by the people to themselves with a patriotic reference to their descent from illustrious ancestors; . . .”

This is of vast significance as affecting the historical view of the Bible, with possible extremely severe repercussions on world history of the present.

The fourth consideration found essential to a grasp of archaic meaning is the knowledge that religion was an outgrowth from a specific situation involving the human race at its beginning. Religion is commonly assigned to a category under the head of psychology. It is a matter of mind and emotion.

But the roots of religion are found to go deeper than any mere inclination of the psyche. Eventually religion took psychological forms of expression, but it was originally not mere psychology. It was an outgrowth of anthropology. It took its rise out of the racial or evolutionary beginnings and bore an immediate relation thereto. Every feature of it was engendered out of the interrelation of the several elements entering into the compound of man’s constitution.

Human nature was composed of more than one element. There were the physical, the emotional, the mental and the spiritual. More

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compactly viewed, there are the human-animal and the divine. Religion is just the play of the factors of the interrelationship subsisting between these several natures in man. Or it is the relation between man and his god, the latter being universally existent primarily within him, secondarily without. It details the history of the soul or divine spark of spirit in its cyclical incorporation in human bodies. Its central fact is the incarnation, the relation of soul to body, God to man, man to God.

According to Plato’s Timaeus and other archaic documents a group of twelve legions of “junior gods,” who were sparks of the eternal Flame of cosmic mind, were ordered, as their assignment in the cooperative work of creation with Deity, to descend to earth and elevate the races of the highest animal development by linking their own mental capacity with the organisms thus far developed by the evolution of form. They were to lift the animals across the gulf between the summit of instinct and the beginnings of reason. These angels were devas, “bright” or “shining” emanations of divine intelligence, but were not exempt from the “cycle of necessity,” or periodical immersion in forms of physical embodiment on a planet for purposes of their own further self-evolution. It subserved both the interests of their own progress and that of the animals they were to uplift, that the two races, the one germinally conscious and immortal, the other dumbly brutish and mortal, should be periodically joined together, the higher to be the king and ruler of the lower. The procedure thus adopted by life gave to the animal the possibility of evolving a mind through association with a mental nature, and to the intelligent spirits the physical bodies that were their particular requirement for contacting the type of experience they were destined to undergo. If this seems bizarre, it must be remembered that all living entities are the result of the linkage of a spiritual nucleus with a material organism. No creature lives but what is compounded of “soul” and body.

In conformity with evolutionary law these legions of devas or angels, we are told, descended to earth, took lodgment in the bodies of higher animals and began their career of redeeming the lower creatures to mental status. In the Timaeus these “junior gods” are addressed by the Demiurgus (the creative Logos, Jupiter) and are told to descend and “convert yourselves according to your natures to the fabrication of animals,” the gist of their mission being summed up in the command

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to “weave together mortal and immortal natures.” This is one of the most important utterances of ancient scripture, because it announces the character of our constitution and sets forth plainly our evolutionary commission. It tells us that we are both animal-human and divine at once, animal as to our bodies, divine as to our intellects. For Plato says: “According to body it is an animal, but according to intellect a god.” Our earthly task, according to St. Paul, is to link together the two natures in “one new man,” bringing to an end in a final “reconciliation” “the battle of Armageddon,” the aeonial warfare between the “carnal mind” of the animal and the spiritual mind of the god. This warfare is also Plato’s strife between noësis, the spiritual intelligence, and doxa, the motions of the sense nature. The soul [I see this one as the "spirit".] is here in body to discipline the latter by the inculcation of habits of rectitude until the animal learns to use the powers of mind. Tutoring the animal, the soul at the same time achieved its own higher schooling in deific unfoldment. This interlocking of the two grades of life in one organism must be constantly kept in view if the proper study of religion is to be made. No organic evolution can proceed from one kingdom to another without the deploying of the mental resources of a superior kingdom in aid of the level below it. And each kingdom profits by the act of brotherhood. The god achieves his own further apotheosis by reaching down to raise the animal to human estate.

It must be noted that when the intelligence of the god is joined to the life of the animal, it communicates but a fragment of its power to the organism, remaining for the larger part of its conscious being hidden on its own spiritual plane. It thus becomes an invisible guardian, or what the ancients called the “daimon.” Lurking in the background of consciousness, it is what modern psychology has lately discovered and named the “collective unconscious.” From behind the curtain, as it were, it directs the animal with only a tentacle of its power. It can not incorporate in the animal a greater measure of its capacity than the latter can suitably accommodate and carry. It will push down into expression more and more of itself as the refinement of the coarse body goes on apace. Like a radio, the mechanism must be tuned up higher to register finer vibrations. In the Greek theosophy it is stated that “the gods distribute divinity” to the grades of beings below them, which “participate according to their capacity.”

In briefest summary (to be amplified to greater elaboration in the

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sequel) this is the basic cosmological and racial datum of every old religion. Together with its implications it is the basis of every religious interpretation ever made or to be made. Every problem of ethics, devotion, discipline and intellect receives its full complement of value and meaning only in reference to this fundamentum. Religion is far more than a posture of mystic feeling; it was in origin a series of codes, principles and practices given by the demi-gods to early mankind to awaken the torpid genius of our actual divinity. In a true sense it was designed to wield a semi-magical influence to transform animal man into the divinized human! Its rites were formulated with a view to bestirring man’s memory of his essential deific character. It was in no sense merely worship. It was the most intensely practical and utilitarian culture the world has ever known. It was designed to prevent the utter loss of purpose and failure of effort in the cosmical task to which man, as a celestial intelligent spirit, had pledged himself under the Old Testament covenant and “the broad oaths fast sealed” of Greek theology. In coming to earth to help turn the tide of evolution past one of its most critical passages, he bound himself to do the work and return without sinking into the mire of animal sensuality. We must henceforth approach religion with the realization that it is the psychic instrumentality designed for the use of humanity in charting its way through the shoals of the particular racial and evolutionary crisis in which it was involved. All the stupendous knowledge relating to the entire cosmic chapter was once available, given by the gods to the sages. We have nearly lost it beyond recovery because the ignorance of an early age closed the Academies and crushed every attempt to revive the teaching. The prodigious folly of the modern essay to vitalize religion through piety alone will be more fully seen as the ancient picture takes form in the delineation. Our present business is to struggle to regain that lost paradise of intelligence. We must work again [by the sweat of our brow] to the recognition of our high cosmic mission, and revivify the decadent forms of a once potent religious practique, based on knowledge. For spiritual cultism was once vitally related to our evolutionary security, which stands jeopardized by present religious desuetude.

The nature of the material to be presented in volume will enforce by the sheer illuminative power of the interpretation itself the necessity for this extended introduction. It was quite impossible to undertake the exegesis of recondite scriptures long misinterpreted or never

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interpreted at all, without providing a rationale of ancient literary methodology and setting up a background of philosophical light. The erection of this background was made all the more necessary by the inveterate recalcitrancy of modern scholarship to recognize the applicability of the methods and principles outlined. Their validation by the substance and meaning of the larger presentment now to be made involves nothing less than the complete revision of all our interpretative norms in religious study.

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