An eminent author has said that "literary themes are necessarily limited; that authors can not create as a fiction that which has no counterpart in fact." And this is absolutely true. Literature is restricted to ringing the changes on love, hatred, hope, despair, greed, indifference, envy, the gamut of our human emotions, in short. When these are presented in their threefold aspects, tragedy, comedy, or serio-comic, the scale is run, and the only further variations possible are the lights or shadows of faintness or intensity of emotion.
A renowned writer once claimed that "authors can't invent fictional themes without real-world parallels," which is undeniably true. Literature is confined to exploring the spectrum of human emotions: love, hate, hope, despair, greed, apathy, and envy. When these are presented as tragedy, comedy, or a mix of both, the full range is covered. The only remaining variations are the subtle shades of emotional intensity or mildness.
Perhaps the thought arises that in this history some new phase will appear, that Theo-Christianity has some new phases to present. Such an idea is doomed to disappointment. Indeed, the occult will be found to exclude even certain potent earthly factors of literature, all those of the lower animal nature, because these have no place in human life. Envy, greed, hatred, have no place in a nature which is close kin to that soul of love, Jesus. Indifference, sloth, despair, these can have no room in a soul which scans so absorbing a vista as that open to Mol Lang, yet so loving a soul that, like Jesus and Gautama, perfect willingness existed to turn from such sublime reward in order that they might lead their least thither also. You may say that such love as this is not animal when I say it is not human. Right. But it is spiritual; it is that love which only those know who have begun to tread the Path, knowing within the soul the advent of the Spirit. If any of you come to feel that You will not shrink, though karma demand you also to show that "greater love hath no man" than that he "give up his life for a friend," then brother, sister, you have known the birth of the Spirit within you. Blessed are you then.
This text may disappoint those expecting a new perspective on Theo-Christianity, as it offers no novel insights. Instead, it focuses on the exclusion of base human emotions like envy, greed, and hatred from spiritual life. These feelings have no place in a nature akin to Jesus' loving soul. Similarly, indifference, laziness, and despair cannot exist in a soul that perceives the vast spiritual landscape seen by figures like Mol Lang. Such enlightened individuals, like Jesus and Gautama, willingly set aside their own spiritual rewards to guide others toward enlightenment. This level of love transcends both animal and human nature; it is purely spiritual. It's a love known only to those who have begun their spiritual journey and felt the Spirit's presence within. If you find yourself willing to make the ultimate sacrifice for a friend, as the saying goes, "Greater love hath no man than this," then you have experienced the Spirit's awakening within you. In that case, you are truly blessed.
No one can rightfully expect that by the relation of weird things I shall give him a half-hour's amusement; such is not my aim. This book is a work of love, done for a sacred purpose. The second coming of Christ is upon the world, not only as a time simultaneously arriving for all, but also unto each human soul as it becomes ready to receive Him in the heart, and do His work. [*1] He is at hand now in the sense that if you will open your soul to receive His spirit, He is there to enter in. Truly, of the moment He comes to His own no man can tell the day or the hour; yet I say, tarry not for Him as a man or an external spirit, but as the Christ Spirit entering into your very being. And He shall not wait to come an a man, but come as the Spirit of Divine Love, just so soon as you are ready to make that your rule of life; and as the Christ and Father are One, so therefore shall you that hear and attend be glorified, and presently arise, depart from tide world, and go unto the Life. Who hath ears to hear, let him hear. Likewise He shall come as a person at the last. [*2]
This book isn't meant for mere entertainment. It's a labor of love with a sacred purpose. The second coming of Christ is happening now, both globally and within each person who's ready to embrace Him. He's here, waiting to enter your heart if you open yourself to His spirit. We can't predict when He'll come to each individual, but don't wait for Him as a physical being or external force. Instead, welcome the Christ Spirit into your very essence. He'll come as the Spirit of Divine Love as soon as you're ready to make that your life's guiding principle. Since Christ and the Father are one, those who hear and follow will be glorified. They'll eventually leave this world for eternal life. Let those who can understand, take heed. In the end, He will also come in person.
I certainly have strange things to relate, but nothing weird, unreal or sensational. That which I say is from my Father, and can lead the earnest hearer into the Path whither the Christ led the way. What I say concerns a larger measure of life, Hesper, the planet of Divine Love. I hope to reveal some further idea than I have hitherto of the extent, kind and duration of occult life. Heretofore I have given only rules; now I give the result of faithfulness to them. I hope to show what a glorious being man becomes through heeding occult law, the law of the Spirit whereof I testify. Upward through all the ages, with never any descent, Man pursues still the glorious march which shall eventuate in making him one with the Father--more than man finite, Man infinite! Angelic!
I have some unusual experiences to share, but nothing supernatural or sensational. My message comes from my Father and can guide sincere listeners along the path that Christ showed us. I'll be discussing a broader perspective on life, focusing on Hesper, the planet of Divine Love. My goal is to provide a clearer understanding of the scope, nature, and longevity of spiritual existence than I have before. Previously, I only gave instructions; now I'll show the outcomes of following them faithfully. I hope to demonstrate how adhering to spiritual laws—the laws of the Spirit I speak about—can transform a person into a magnificent being. Throughout history, humanity has been on a continuous upward journey, never regressing, moving towards becoming one with the Father. This progression will ultimately lead us beyond our finite human nature to become infinite beings—truly angelic!
But my pen is years ahead of my visit to Hesper. I must return to that time lest my words become merely words, erected like modem buildings, fourteen stories high.
I'm getting ahead of myself. I need to go back to my time in Hesper, or my writing will lose its authenticity and become as hollow and imposing as a modern skyscraper.
My desire to investigate the occult truth did not diminish because of the rapid growth of my desire for a life more familiar. Yet ever and again I caught myself studying whether psychic truth might not be pursued where, ah! amidst--well, some set of conditions less rigorous to the animal instincts struggling within me, and setting me so far below my friends. As well hope to mix oil and water as to study the occult amidst unspiritual, earthly influence!
My interest in exploring esoteric knowledge didn't wane, even as I longed for a more conventional life. Still, I often wondered if I could pursue spiritual truths in a less demanding environment—one that wouldn't clash so harshly with my baser instincts, which made me feel inferior to my peers. But I soon realized that attempting to blend the spiritual with the mundane was as futile as trying to mix oil and water.
As preceptor, Sohma contented himself with telling me of principles, and not of marvels, lest in pursuing wonders I should lose sight of causes; the fruit of a tree is apt always to be more attractive to the ignorant than is the tree itself. Here is a chief truth in guidance to occult study: pay small heed to the marvels, or to magic, and all heed to laws, for the laws are the tree. The marvel worker is the least of the brethren, understanding not the laws of the rather to any profitable extent. Know the law, know the marvels incident; know not the law, but only the marvel, and you are not following Him, nor shall you inherit His kingdom, though you could do more magic then the Tchin, Mendocus, or even Mol Lang. It was their possession of least value; may you regard it likewise.
As a teacher, Sohma focused on teaching me principles rather than marvels, fearing that chasing wonders might distract me from understanding causes. People often find a tree's fruit more appealing than the tree itself, especially when they lack knowledge. Here's a key lesson for occult study: pay little attention to marvels or magic, and instead focus entirely on laws, for the laws are the foundation. Those who perform wonders are the least advanced, lacking a useful understanding of the underlying principles. If you know the law, you'll understand the resulting marvels; if you only know the marvels without grasping the law, you're not truly following the path, nor will you achieve enlightenment, even if you could perform more magic than Tchin, Mendocus, or Mol Lang. They considered their magical abilities their least valuable asset; you should view it similarly.
During a stroll in the garden, I asked Sohma concerning his remark that though I should be given the key to occult wisdom, I should not be taught details. "Sohma, you say details are omitted, and effects also, and only general laws are to he taught me. Now, my nature seems incapable of learning much in that way. I seem to feel a different method necessary, a method born of--of--" here I passed my hand across my brow in perplexity, for earth memories were not supporting me. "Well, I know not exactly what; I seem to have some vague idea of a past life, somewhere, in which other methods of learning were in use. I do not know now, brother. I am lost."
During a walk in the garden, I asked Sohma about his comment that while I'd be given access to occult wisdom, I wouldn't be taught specifics. "Sohma, you mentioned that details and effects are left out, and I'll only learn general principles. But I don't think I can learn much that way. I feel like I need a different approach, one that comes from—from—" I paused, rubbing my forehead in confusion, as my memories from Earth weren't helping. "Well, I'm not sure exactly what. I have this vague sense of a past life where other learning methods were used. But I don't know anymore, brother. I'm at a loss."
"No, not lost, Phylos; misplaced, ahead of thy common place in life. But thou makest reference to the analytical philosophy, which reasons from effects back to a common cause. It is not a sure process, as witness the status of chemical science in that vaguely remembered life of thine. Chemistry is a proud science, though handicapped by clumsy analytical processes. It cannot tell what a grain of sand is."
"No, you're not lost, Phylos; you're just ahead of your time. You're referring to analytical philosophy, which tries to reason backwards from effects to a common cause. It's not a foolproof method, as shown by the state of chemistry in that life you vaguely remember. Chemistry is a proud science, but it's held back by its clumsy analytical methods. It can't even tell us what a grain of sand really is."
Suddenly my chemical learning returned to me, in obedience to Sohma's will, although the environing circumstances of its acquirement were prevented. But with the return of the knowledge itself I became immediately argumentative, and I replied to Sohma:
Suddenly, my chemical knowledge came flooding back to me, controlled by Sohma's will, even though I couldn't remember how I'd learned it. As soon as the information resurfaced, I felt the urge to debate. I turned to Sohma and said:
"Pardon me, but chemistry can tell that. Sand is silica, silicic acid, and it is composed of the element silicon and the oxygen of the air, in the proportion of two of the latter to one of the former."
"Excuse me, but chemistry can explain that. Sand is silica, or silicic acid, made up of the element silicon combined with oxygen from the air. The ratio is two oxygen atoms for every one silicon atom."
"Precisely. But thou hast not really told anything; thou art as far from a finality as before. Thou sayest sand is composed of two primary elements?"
"Exactly. But you haven't actually explained anything; you're no closer to a conclusion than before. You say sand is made up of two main elements?"
"Certainly."
"Sure thing."
"And being primary, cannot he reduced farther?"
"Since it's fundamental, can't it be simplified any further?"
"No, they cannot," I said, yet, remembering certain wonderful things I had already witnessed, I was beginning to he nervous.
"No, they can't," I said. But as I recalled the amazing things I'd already seen, I started to feel uneasy.
"No! Art thou sure?" he queried, persistently; and I, both from a feeling of stubbornness which his manner aroused and a determination to be true to my science at, all hazards, replied:
"No! Are you certain?" he pressed, insistently. I responded, driven both by the stubbornness his attitude provoked and my resolve to stay loyal to my field at any cost:
"Assuredly!"
"Absolutely!"
"Phylos, if it were not that thy stubbornness were tempered with an admirable fidelity to principle, I should say that wisdom will die with thee. But, my friend, thy system of chemistry, with its sixty-odd 'primal elements' and its 'monads, dyads, triads' and so on; its simples, binaries, tertiaries and the like numerous compounds, is nothing but a fine working hypothesis, well adapted to producing the result it has produced, but because it is not the whole chemical truth, not capable of ever attaining that wholeness of results which marks the sublime constitution of nature. So far from conducting to the truth these theories have just the opposite effect; they teach the multiformity of matter, whereas its unity is the truth. As I said, though, the chemists of the earth have a good working hypothesis, one which will do until the better method of truth is found."
"Phylos, if your stubbornness wasn't balanced by admirable loyalty to principle, I'd say wisdom will die with you. But, my friend, your system of chemistry, with its 60-odd 'primary elements' and its 'monads, dyads, triads,' and so on; its simple, binary, tertiary, and other numerous compounds, is just a useful working hypothesis. It's well-suited for producing the results it has, but because it's not the whole chemical truth, it can't achieve the complete results that match nature's grand design. Far from leading to truth, these theories do the opposite; they teach the diversity of matter, when its unity is the real truth. As I said, though, Earth's chemists have a good working model, one that will suffice until a better method of truth is discovered."
Sohma paused, whereupon I asked what the better method was. He did not answer me in direct words, but instead he put before my mental vision a workshop, wherein were many kinds of instruments and machines in states either of completion or approaching completion, lying upon tables and benches. I saw here a clock, there watches, there again an old style typewriter; there were time locks and combination tools, besides many intricate mechanisms that even the sight of suggested no use for. At a little distance upon a table lay a confused mass of parts of machinery not put together. He said:
Sohma hesitated, so I asked him about the better method. Instead of answering directly, he presented me with a mental image of a workshop. In it, various instruments and machines in different stages of completion lay on tables and benches. I saw a clock, watches, and an old-fashioned typewriter. There were also time locks, combination tools, and numerous complex devices whose purpose I couldn't guess. On a nearby table, a jumbled pile of machine parts sat unassembled. Then he said:
"Phylos, canst thou put these things together? In this pile are portions of clocks, typewriters, locks and so forth. Thou sayest thou art not a machinist, hence cannot deal with these things. These things are not unfamiliar to me, who am a machinist. With all the parts before thee thou couldst not construct a clock or other mechanism. But suppose thou shouldst take carefully apart a clock now in running' order, and study carefully all its relations, and do so by not one only, but by several of these instruments, then the whole would become familiar to thee, and while merely taking one clock apart would not be apt to teach thee, doing so by many would enable thee to put them all together again as they were. That is the process of analysis, deduction and synthesis; it is the same, practically, in physics, or in mechanics or chemics."
Phylos, can you piece these items together? This pile contains parts from clocks, typewriters, locks, and other devices. You say you're not a mechanic, so you can't work with these. However, I'm familiar with these items as a mechanic. Even with all the parts in front of you, you couldn't build a clock or any other mechanism. But imagine if you carefully disassembled a working clock and studied how all its parts fit together. Now, picture doing this with several clocks. Eventually, the whole process would become familiar to you. While taking apart just one clock might not teach you much, doing so with many would enable you to reassemble them all. This process of breaking things down, drawing conclusions, and putting them back together is the same whether you're dealing with physics, mechanics, or chemistry.
"But my friend," I said in dismay, "I cannot do these acts, not having opportunity to thus experiment."
"But my friend," I said in dismay, "I can't do these things. I don't have the chance to try them out."
"That is my point, Phylos. I will show thee the better method of which I spoke. Here before us is an invention of my own; practically I am its creator, and therefore do I understand it. Here also is another identical machine, but it is in separate state; its parts are a confused pile. Now thou knowest nothing of constructive mechanics; I do, and I will point out to thee the principal parts of the machine, which is in running order. Observe!"
"That's exactly my point, Phylos. Let me show you the better method I mentioned. Here in front of us is my own invention; I'm essentially its creator, so I understand it completely. There's also another identical machine here, but it's disassembled; its parts are in a jumbled pile. Now, you don't know anything about mechanical engineering; I do, and I'll point out the main parts of the assembled, working machine. Watch closely!"
Sohma went up to the machine, which stood, a marvel of mechanical beauty, its burnished brass and silver wheels, springs, cogs, chain belts, etc., showing through the quadrangular glass case. He spoke into the mouthpiece, explaining the machine to me the while. He said that he would remain near the mouthpiece, so that his words should be reported and printed and bound in book form. As he spoke he loosened a set screw. Then he said:
Sohma approached the machine, a stunning example of mechanical engineering. Its polished brass and silver components—wheels, springs, gears, and chain belts—were visible through the square glass casing. Speaking into the mouthpiece, he explained the device to me. He mentioned he would stay close to the mouthpiece so his words could be recorded, printed, and bound into a book. As he continued talking, he loosened a set screw. Then he said:
"A microphonic diaphragm sets strong currents of electricity in operation. These act only as my tones impinge on that vocal diaphragm, whereby, as thou seest, carbon discs close other circuits, and operate levers carrying type upon their extremities. Observe that this vocal diaphragm is made of sonant steel cords, like those of a piano, and there are of these just as many as experience has demonstrated that there are vocal tones and octaves. Hence there is in one alphabet just that number of letters, and our written language consists in the proper sequential arrangement of these letters, either type, if printed, or symbolic chirography, if written. Along with our spoken tones, then, if near such an instrument as this, we can 'utter' a printed volume. The congregate tones affect each its own chord; this in vibration compresses the carbon discs, sets going the instant electric current, the type lever does its work, the paper is carried a space forward and the next type strikes, and so on till the voice ceases utterance. The spacing between words, even, is automatically done, for, so long as one is talking connectedly there is a utilization made of the return of the carbon disc from its compressed active state, whereby a spring moves the paper carriage one space for every minor pause in the voice, and two for periods, but it is not sufficient for more than a double spacing motion. I am done speaking, nearly, and will move this lever up, thus releasing the stored force which arose from the motion of the parts, especially of the heavy balance wheel. No more printing will be done, but the reserve force will fold, cut and bind my speech, and when this is done, the last of the force stored, equal in all cases to the special work, is exhausted entirely by the ringing of a bell which signifies the end."
A microphone diaphragm activates strong electrical currents. These respond only to my voice striking the diaphragm, causing carbon discs to close other circuits and operate levers with type on their ends. Notice that this vocal diaphragm is made of resonant steel cords, like those in a piano, with as many cords as there are vocal tones and octaves. This results in an alphabet with the same number of letters, and our written language consists of the proper arrangement of these letters, either typed or handwritten. When speaking near this device, we can "create" a printed book. Each spoken tone affects its corresponding chord, compressing the carbon discs, triggering an electric current, and activating the type lever. The paper advances, and the next letter strikes, continuing until speech ends. Word spacing is automatic, with the carbon disc's return from compression moving the paper carriage one space for short pauses and two for periods, but not more than double spacing. I'm almost finished speaking. By moving this lever, I'll release the stored energy from the device's moving parts, especially the heavy balance wheel. No more printing will occur, but the remaining energy will fold, cut, and bind my speech. When complete, the last of the stored energy, always equal to the specific task, is fully expended by ringing a bell to signal the end.
Though Sohma ceased to speak, the instrument still worked, and almost quicker than this sentence will be put in type, the bell rang and behold! Sohma's words in book form dropped into a little box at the end of the case. The instrument stood motionless in its case, and for the first time its compactness struck me; it was but eighteen inches high, by two feet in width and three in length, yet it had done all that marvelous work.
Even though Sohma stopped talking, the machine kept working. In less time than it takes to type this sentence, a bell rang and, amazingly, Sohma's words appeared in book form, dropping into a small box at the end of the device. The machine then stood still in its case. For the first time, I noticed how compact it was—only eighteen inches tall, two feet wide, and three feet long—yet it had accomplished such incredible feats.
"Couldst thou take apart this instrument and put it together properly again?"--was the startling question, startling because I thought he intended me to do it! "No, my brother; but as its creator, knowing all its most obscure points, my comprehension of it and of other machinery, and of truths not mechanical as well, but scientific psychics, is a veritable spirit of knowledge, and observe-this spirit I will to enter into thy mind, at least so far as concerns this mechanism. Behold it and know it."
"Could you disassemble this device and reassemble it correctly?" was the surprising question—surprising because I thought he expected me to actually do it! "No, I can't. But as its creator, knowing all its intricate details, my understanding of it and other machines, as well as non-mechanical truths like scientific psychology, is a genuine wealth of knowledge. And listen—I intend to share this knowledge with you, at least regarding this mechanism. Look at it and understand."
Strange to relate, I, who previously knew almost nothing of such things, seemed on the instant to understand the whole of the delicate apparatus, as a watchmaker does a watch. Sohma, perceiving this, said:
Oddly enough, despite my previous lack of knowledge in such matters, I suddenly felt I understood the entire complex mechanism, much like a watchmaker comprehends a timepiece. Sohma, noticing this, remarked:
"Such, Phylos, is that key to all wisdom whereof I spoke. God, creator of all things whatever, shall one day enter into thee. Then thy spirit, which is a ray of His Spirit, shed into the darkness of life by Him, shall reunite with Him. And because He creates by constant Logos all things and states of Being, and is immanent in it all, knowing it all, so when He entereth thy soul, thou shalt know all things likewise, and, in less measure, truly, create also. Thou shalt know that, in chemical sense, only one element exists, operated upon by Force. Then all 'elements,' as thou knowest them, shall be seen to be but different speeds of the molecular formation of the One Element by varying degrees of the One Force, and light, heat, sound and all solid, liquid and gaseous substances will be seen to be different not in material, but in speed only.
One day, you'll achieve unity with God, the creator of all things. Your spirit, which is a fragment of His Spirit given to you in life, will reunite with Him. God creates everything through constant Logos and is present in all things, knowing all. When He enters your soul, you too will gain this knowledge and, to a lesser extent, the ability to create. You'll understand that, chemically speaking, there's only one element affected by Force. What we perceive as different elements are actually variations in the molecular formation of this One Element, caused by different degrees of the One Force. Light, heat, sound, and all matter—solid, liquid, or gas—will be revealed to differ not in substance, but in speed alone.
"That knowledge underlies all life, physics, chemics, sonants, calories, chromatics, electrics and all and every possible aspect of nature. Such is the supreme law of God, and He is nature, though nature is not conversely God. Another law is that of compensation; may I tell thee of it?"
That knowledge forms the foundation of all life, physics, chemistry, sound, energy, color, electricity, and every possible aspect of nature. This is God's supreme law, and He is nature, though nature is not, in turn, God. Another law is that of compensation. Would you like me to explain it to you?
I replied that I should be but too glad to listen, for his words revealed God in all things, whether high or low. So he continued:
I eagerly agreed to hear more, as his words showed how God could be found in everything, both great and small. He then went on:
"This law, then, not only governs all matter, but that of which matter is the reflection, Spirit, and the soul realm. I need state but a single brief instance in material nature, the screw plane. As the plane of a screw is greater or less in its inclination, so will its action be either rapid or powerful, but never both at once. If the thread be slight in pitch, the screw bar will progress through its nut very slowly, but, as exerted in a screw press, the crushing force will be enormous. Vice versa; if the pitch be steep, the screw bar will progress rapidly, as to wit, the screw nail, which may be driven into wood with a hammer, and revolve as it goes in.
This law governs not only all matter but also spirit and the soul realm, which matter reflects. A simple example from the physical world is the screw plane. The steepness of a screw's thread determines its action: a shallow thread moves slowly but exerts great force, as in a screw press. Conversely, a steep thread moves quickly but with less force, like a screw nail driven into wood with a hammer, turning as it goes in. The trade-off between speed and power applies universally.
"Now, in the soul realm, if a human being is content with the gradual, easy pitch of the Godward ascending plane of pure daily life, daily temptations to work in error, and too often fall, progress upward will be slow, but very sure. But, on the contrary, if eager to learn rapidly, it must meet in a few hours all the crushing force of temptations to err and to sin which the ordinary man meets distributed through many, many incarnations, covering ages, aye, aeonian time. In the one case the Father giveth sufficient of the daily bread of strength unto men to enable them to progress very slowly, but with certitude. In the other, all the splendid reserve of force of a very God is needed, for all the power of Lucifer, that high nature spirit who was incarnate in the planet which disrupted into the solar asteroidal belt, upon the lapse, the failure of its Soul, all of his glorious power sufficed not to carry him to victory, so he fell. God-Christ in thee can alone win this struggle. Truly, no mere human, so long as he remains Man, can have such a temptation; not thyself, not Mol Lang, my father, hardly Gautama were subjected to such a severe test as was that sublime world soul, Lucifer, except relatively. I say relatively, for consider this: that if a fly or an ant be subjected to all it can endure, then its pain at that, point is as severe as that of a man at his breaking strain. But as Jesus and Gautama were tempted to the utmost and did not fail, therefore their victory was greater than Lucifer's failure, and when thou shalt come to a trial like his, thou'lt doubtless succeed; though, again, thou mayest fail. There is but one Guide; follow and win; follow not, and fail. [*1] It is a new conception to thee to learn there is an animating ego, a world spirit, inmateriated in each star, each planet, every stellar body, just as there is an individual soul in each human, animal or plant body. Yet this is true. True also it is that the spirits of men will progress; will face the supreme ordeal, and, if they pass victorious, will enter that long rest, heaven, devachan, call it as thou wilt, Nirvana. But that is not the end, for life had a beginning--it hath also an end. And the perfect human ego emerging eventually from Nirvana, that long devachan of all the incarnations, emerges not as Man; it does not live, but It Is, and Its post-viviant existence is a state of Being which no human mind could understand, except inferentially it do so through the knowledge that that state is to Life as the senior to the junior. But ere then is the trial of transfiguration; to it my father hath come, I have not. If we fail, then that is the second death, [*2] but meet it we must, humanity must. But it is long ere then, for it cometh not until the essaying soul be perfect, and be ready to leave the pupaceous state of Human Life, to be judged according to (its) works for Him who made it. Do I weary thee, Phylos?"
In the spiritual realm, a person content with gradual progress on the path to God will face daily temptations and occasional setbacks, but will advance slowly and surely. However, those eager to learn quickly must confront intense temptations compressed into a short time, equivalent to challenges spread across many lifetimes for others. In the first case, God provides just enough daily strength for slow but certain progress. In the second, the full power of a deity is needed, as even Lucifer, the powerful spirit of a destroyed planet, failed despite his immense strength. Only God-Christ within can win such a struggle. No mere human faces such extreme temptation; not you, not my father Mol Lang, hardly even Gautama. Yet, relatively speaking, an ant's maximum endurance is as significant to it as a human's breaking point. Jesus and Gautama, tempted to their limits, succeeded where Lucifer failed. When you face a similar trial, you may succeed, but failure is also possible. There's only one Guide; follow and win, or ignore and fail. It may surprise you to learn that stars, planets, and celestial bodies have animating spirits, just as humans, animals, and plants have individual souls. Human spirits will progress, face supreme trials, and if victorious, enter a long rest—heaven, devachan, or Nirvana. But that's not the end. Life has a beginning and an end. The perfect human ego emerging from Nirvana enters a state of Being beyond human comprehension, related to Life as a senior to a junior. Before this comes the trial of transfiguration, which my father has reached, but I have not. Failing this trial results in the second death, which all humanity must face eventually. This occurs only when the soul is perfect and ready to leave the chrysalis state of Human Life, to be judged by its Creator. Am I boring you, Phylos?
I replied that he did not, though it did seem that I grasped his meaning only to lose it again. None the less I was eager to have him go on, fancying I understood, just as every Person you or I know is fond of thinking his or her comprehension of abstruse subjects perfect. Sohma smiled and said in reply that, when he was done, all that I would have gained would be the bent favoring my progress, for I was destined to forget the very ideas I fancied I was gaining. But he continued, observing that a favorable prejudice was a worthy thing, calling for his best effort for me.
I said he hadn't, though I felt I understood his point only to lose it again. Still, I was eager for him to continue, imagining I grasped it—just as everyone we know likes to think they fully understand complex topics. Sohma smiled and replied that when he finished, all I'd have gained would be an inclination favoring my progress, since I was bound to forget the very ideas I thought I was learning. But he went on, noting that a positive bias was worthwhile and deserved his best effort for my sake.
"I wish thee to observe also this: that if thou thinkest the judgment day, when according to its works thy soul is arraigned by thy spirit, which is God in thee, if thou thinkest that because that day may be in remote aeons ere it come, and therefore thou hast ample time to lag, to err, I counsel thee it is a fatal mistake. For if at the great trial any man fail it is because day by day, as the lives were run, he neglected his chances, either by omission or commission. Then shall such suffer the second death, be cast into the 'lake of fire,' in other words, their Spirit will depart from the soul and go unto the Father, while the soul will be gathered into the sum of force, the 'Fire' element, that which is sum of all lesser force forms, out of which springeth life, heat and vibration. But this will not be until the erring one hath passed from his soul into his spirit. So the 'second death' [*1] is not of the sinner; it is the cutting off of all his, or her, spoiled work, and a chance to begin again, to build better; our Father damneth not His child, but only the imperfect work, the sinning soul. In our library thou canst see a book brought here to Hesper from the Earth, a book which speaketh of the order of the Rosicrux, wherein this supreme Fire is written of. 'Tis also that Fire once called in the Earth the Maxin.
Observe this: if you think the day of judgment, when your soul is assessed by your spirit (which is God within you) based on your actions, is far in the future and therefore you have ample time to slack off or make mistakes, I warn you that this is a deadly error. If anyone fails at the great trial, it's because they neglected their chances day by day, through either inaction or wrongdoing. Those who fail will suffer the second death, cast into the 'lake of fire.' In other words, their Spirit will leave the soul and return to the Father, while the soul will merge into the sum of force, the 'Fire' element—the source of all lesser forces, from which life, heat, and vibration emerge. However, this won't happen until the erring person has passed from their soul into their spirit. So the 'second death' isn't about the sinner; it's about discarding all their flawed work and giving them a chance to start anew, to build better. Our Father doesn't condemn His child, only the imperfect work—the sinning soul. In our library, you can find a book brought to Hesper from Earth, which speaks of the Rosicrucian order. It describes this supreme Fire, once known on Earth as the Maxin.
"Phylos, thou wilt suffer the ordeal of the Crisis before other men; whether thou shalt succeed or fail no man knoweth save those who have passed heretofore."
"Phylos, you will face the trial of the Crisis before others. Whether you'll succeed or fail, no one knows except those who have gone through it before."
When Sohma ceased speaking, I looked around me, and found that while the clocks and typewriters, and locks and various instruments, were gone, the vocal printer was not gone; it was an actuality, the rest only concepts which Sohma had willed me to see. My mind was not trained sufficiently well to continue on a special line of thought so long, and while I fancied that I possessed a clear idea of all my companion had said, and was pleased by the notion, yet had I tried at that moment to recollect his meanings, I should have been chagrined to find that I had nothing beyond vague ideas. Still, I did not try the experiment, but, content with the supposition of possession, my mind wandered to a new theme, and I asked Sohma if Hesperians had not found aerial vessels possible among so many triumphs. He turned toward me and looking behind me, smiled as he answered:
When Sohma finished speaking, I glanced around. The clocks, typewriters, locks, and various instruments had vanished, but the vocal printer remained real. The rest were merely concepts Sohma had willed me to perceive. My mind wasn't trained enough to maintain such focused thought for long. While I imagined I understood everything my companion had said, if I'd tried to recall his meanings at that moment, I'd have been embarrassed to find I had only vague ideas. I didn't test this, though. Instead, content with my assumed comprehension, my thoughts drifted to a new topic. I asked Sohma if Hesperians had managed to create flying machines among their many achievements. He turned to me, looked past me, and smiled as he answered:
"I will leave Phyris to tell thee that; I must go elsewhere."
"Phyris will explain that to you; I have to go somewhere else."
I was pleased at this new event, yet shyness at once asserted itself, and though vexed at this fact, my vexation seemed only to increase my diffidence. Taking, as I supposed, no notice of this diffidence, she said:
I was happy about this new development, but suddenly felt shy. This shyness frustrated me, which only made me more self-conscious. Seemingly unaware of my discomfort, she said:
"We rarely go, except we go astrally. We care but seldom to avail ourselves of our aerial vessels; but we have them. It may be that thou, or shall I say 'you' to lessen thy--your--shyness of me?" and Phyris bent a pair of laughing eyes upon me, a gaze that, while it gave most delicious pleasure, effectually confused me, past recovery, I feared.
"We rarely go, except in astral form. We seldom use our aerial vessels, though we have them. Perhaps I should say 'you' instead of 'thou' to make you feel more at ease?" Phyris said, her laughing eyes fixed on me. Her gaze, while delightfully pleasurable, left me thoroughly flustered—perhaps beyond recovery, I feared.
"Perhaps," she continued, after gently laughing at my piteous abashment, "perhaps you think we Hesperians can transport our physical bodies here and there by some occult process, or other. For instance, as all forms of matter are but divine ideas clothed in the One Substance, it is possible to disintegrate the material form, but preserve the psychic idea and transport that as other thoughts move, by effort of will, then rehabilitate it in matter. Thus it is, articles can be brought from the earth here to us. But if you think we can do this by our own bodies you err, for ourselves are the ideas embodied. Truly we can emerge from these bodies, and travel in one brief instant from one to any other star. But we can not have two corporeal bodies at once. If we leave the one we have, we can, by putting it in a cataleptic trance, leave it in fit state to reoccupy upon our return. But if we leave it and make around ourselves a new one, like in all respects to the other, and abide in it, the deserted temple will perish. We could do it; but we have no need to, and consequently do not. All about you is matter, every breath is matter, differing only from iron in its molecular speed. The air is matter; electricity is matter. I will show you. See, I wish a plate, several plates, cups, saucers, knives and forks, so I image them (imagio, I create) in the mental or psychic form. Do you see them? Eyes of Earth could not; thou hast for a time Hesperian vision."
"Maybe," she said with a gentle laugh at my embarrassment, "you think we Hesperians can magically transport our physical bodies. For example, since all matter is just divine ideas wrapped in the One Substance, we could break down the material form, keep the psychic idea, move it like a thought through willpower, then rebuild it in matter. This is how objects can be brought here from Earth. But we can't do this with our own bodies, as we are the embodied ideas themselves. We can leave these bodies and travel instantly to any star, but we can't have two physical bodies at once. If we leave one, we can put it in a trance to reoccupy later. But if we leave it and make a new identical one to live in, the old one will die. We could do this, but we don't need to, so we don't. Everything around you is matter, even your breath, just vibrating at different speeds than iron. Air is matter; electricity is matter. I'll show you. See, I want plates, cups, saucers, knives, and forks, so I imagine them in psychic form. Can you see them? Earth eyes couldn't, but you have Hesperian vision for now."
Before me was a pile of delicate tableware, with the pattern upon each piece of a different kind.
In front of me sat a stack of fragile dishes, each one decorated with a unique design.
"These articles are really only thought forms; no eye unable to perceive a thought could see them. But now look, I gather to myself the higher rate of speed, the extra force which makes air of the One Substance, and the force which I leave is just that of the various minerals of which I desire my ware to be 'made,' observe that one plate is a ruby, the real crystal aluminum; and another is a pearl, others are of various gem stones, as that cup and saucer, crystal carbon, diamond each one. On the Earth those dishes would be valued into the millions of dollars, yet here they are valued for their uses and their beauty only. Do you see, Phylos, I know the terms of your language and what ideas are conveyed by your words. But now I, like Sohma, must go, for I have a dinner to get, a use for my plates, cups and saucers, which I have made, as well as more yet to make. Quite like an ordinary mortal, you say? Indeed, and why not? Do you think an occultist is always rapt in abstruse speculations? You err, Phylos, you err, indeed. You may go into the library, where you may find something to interest you."
These concepts are essentially just mental constructs; they'd be invisible to anyone unable to perceive thoughts. Now watch as I harness a higher vibrational energy from the universal substance, leaving behind only the forces needed to create the minerals I want. See how one plate is ruby, made of crystallized aluminum, while another is pearl? The rest are various gemstones, like that diamond cup and saucer. On Earth, these dishes would be worth millions, but here we value them only for their usefulness and beauty. Phylos, I understand your language and the ideas it conveys. But now, like Sohma, I must go. I have a meal to prepare and more dishes to make. Sounds quite ordinary, doesn't it? Well, why shouldn't it? Did you think an occultist is always lost in complex theories? You're mistaken, Phylos. Feel free to browse the library; you might find something interesting there.
To the library, therefore, I went, and if you will, you may go with me, in a mental way, and see something of it. Do not object that these Hesperian objects were unreal, just because I have said that no one with ordinary terrestrial eyes could see any evidences of life on Venus. Reality does not necessarily imply terrene solidity.
Let's take a mental journey to the library together. You might wonder about the authenticity of these Venusian sights, especially since I mentioned that normal Earth-bound eyes couldn't detect signs of life on Venus. But remember, reality isn't always defined by physical, earthly substance.
At least forty thousand volumes lined the shelves; many of them were plainly, but some richly, bound. On my first introduction to this apartment I had found that the books on the shelves were all in the phonetic print of Hesper. But I saw on a table one whose cover bore in Anglo-Saxon in gilt letters the title and name of the publishers, and as I looked, for a brief time the memory power of Earth returned. The inscription was:
At least forty thousand books filled the shelves, ranging from simple bindings to ornate ones. When I first entered this room, I noticed all the books were printed in Hesper's phonetic script. However, on a table, I spotted one with a title and publisher's name in English, written in gold letters. For a moment, my Earth memories resurfaced. The inscription read:
"A THOUSAND MILES UP THE NILE" By Miss A. B. Edwards Published by Longmans & Co. 1876
"A THOUSAND MILES UP THE NILE" By A. B. Edwards Published by Longmans & Co. 1876
That volume had been brought all the many millions of miles across inter-planetary space along the "currents," just as Phyris had done when she "made" the tableware, only in the case of this book she had not created the thoughts in the book, but had disintegrated the matter, preserving the astral, the only reality about an object, and after bringing it from Earth to Hesper, had reclothed it in matter after its journey. I looked about, and found other volumes, one entitled:
The book had traversed millions of miles through interplanetary space using the same "currents" Phyris had employed when she materialized the tableware. However, in this case, she hadn't created the book's content. Instead, she had broken down its physical form, preserving only its astral essence—the true reality of any object. After transporting it from Earth to Hesper, she had reconstituted its material form. As I looked around, I noticed other volumes, one of which was titled:
"THE ROSICRUCIANS" By Hargrave Jennings.
THE ROSICRUCIANS By Hargrave Jennings
I found copies of Milton's works, of Tennyson's earlier poems, of Moore, and a pile several feet high of other standard works; on top of all lay the "Essays of Emerson," upon which, as I gazed, appeared a piece of white paper, and as I looked, the words seemed to form as if precipitated from the air,
I discovered copies of Milton's works, Tennyson's early poems, Moore, and a stack of other classic books several feet high. On top of them all was Emerson's "Essays." As I stared at it, a white piece of paper appeared, and before my eyes, words began to form as if materializing from thin air.
"Phylos, these books I have brought for you from the distant earth. I did so that you might contrast them with our Hesperian works. Finally, consider this: that we who are illumined by the Spirit of the Creator do little with books or such crude methods of learning, caring only for them as specimens of the work of souls on certain planes. To read them we have no need, no desire, they serve only as texts, for when we would learn, we retire within our souls and listen to the All Knowing Spirit."
"Phylos, I've brought these books for you from Earth. I want you to compare them with our Hesperian literature. Consider this: those of us enlightened by the Creator's Spirit have little use for books or such basic learning methods. We value them only as examples of how souls on certain planes express themselves. We have no need or desire to read them; they serve merely as reference points. When we seek knowledge, we retreat into our souls and listen to the All-Knowing Spirit."
That message was signed by Phyris. It was written in English. Written? No, precipitated, and as soon as I had read it, it disappeared as it had appeared, with no hand to remove it, no person save myself in the room. With its disappearance I also ceased to retain memories of the world whence I came. As I stood, considering what next to do, Phyris came in and said:
The message bore Phyris's signature, written in English. Written? No, materialized. As soon as I finished reading, it vanished just as mysteriously as it had appeared, with no one to remove it and no one but me in the room. With its disappearance, my memories of my original world faded away. As I stood there, wondering what to do next, Phyris entered and said:
"Here is an invention by Sohma which will render thy delight greater; I know it is always great where books abound."
"Check out this invention by Sohma—it'll make your love of books even more enjoyable. I know you're always happiest when surrounded by books."
She picked up a book from Earth, Shakespeare, and placed it in an instrument which turned the pages automatically, and a strong electric light being cast on the visible pages, its beams reflected upon a metallic plate. Unseen wheels revolved within a case, and a voice issued from a funnel-shaped mouthpiece. To my pleasure I heard the reading of page after page of the great English literary gem, in appropriate tones for the various characters. While I listened, absorbed, Phyris withdrew, and it was some time ere I noticed her absence. I think I should then have gone in search of her, or of Sohma--Mol Lang had gone to a distance, on duty bent, leaving his body asleep in his room--but as I was about to go out of the library, a hand--a woman's hand, reached over my shoulder, and a soft voice said:
She picked up a book from Earth, Shakespeare, and placed it in a device that turned the pages automatically. A bright light shone on the visible pages, reflecting off a metal plate. Hidden gears turned inside the machine, and a voice emerged from a funnel-shaped speaker. To my delight, I heard the great English literary masterpiece read aloud, page after page, with appropriate voices for each character. As I listened, enthralled, Phyris slipped away, and it took me some time to notice her absence. I might have gone to look for her or Sohma—Mol Lang had left his body sleeping in his room while he attended to duties elsewhere—but just as I was about to leave the library, a woman's hand reached over my shoulder, and a soft voice said:
"Put these over your eyes."
"Put these over your eyes."
It was Phyris, who gave me a seeming pair of spectacles. They were indeed spectacles which all the fortunes of earth could not obtain. How thoughtful she was of my pleasure! As I put them on, all the shelves of books disappeared, and a book being pieced in my hand, as I know from retrospection, for I did not know then, I found myself seemingly amid scenes of most familiar aspect. All the mental pictures conjured up by vivid perusal of Scott's famous poem, "The Lady of the Lake," all the voices of its characters became seen and heard, as if I were on the spot where all was said to have transpired. For the time I was transported by means of those magical eyespieces into the mental world of Walter Scott, which, while he wrote,
Scott's famous poem "The Lady of the Lake" came to life before my eyes, thanks to a remarkable pair of spectacles Phyris gave me. These were no ordinary glasses; they were priceless beyond measure. Her thoughtfulness in gifting me such an extraordinary experience touched me deeply. As I put them on, the bookshelves vanished. A book appeared in my hand, though I only realized this later. Suddenly, I found myself immersed in the vivid scenes I had only imagined while reading the poem. The characters' voices rang out clearly, as if I were actually there, witnessing the events unfold. These magical spectacles had transported me into Walter Scott's mind, allowing me to experience the world he had created while writing.
"Lay around him like a cloud, A world he could not see."
Surrounding him like a fog, A reality beyond his grasp.
except with the vision of the creative imagination.
except through the lens of creative imagination.
The whole was presented in a few moments, for thought is swifter than the senses, and when the King threw his golden fetters over Malcom's neck and laid the chain in fair Ellen's hand, without waiting for the rest Phyris withdrew the wonderful spectacles from my eyes and said:
In an instant, the entire scene unfolded, as thoughts move faster than physical senses. The King placed the golden chains around Malcom's neck and handed the end to fair Ellen. Before anything else could happen, Phyris quickly removed the remarkable spectacles from my eyes and spoke.
"These would banish material surroundings, and let the reader directly into the author's realms of imagery, whatever the book, but not whoever the reader, for only fine, developing human senses, none that are controlled by the animal, can enjoy the use of them. And this because they are a species of sensitive magnet, linking psychic facts but not material things. But there, I do not know much more about them, and you must ask father of them if you would learn more. I am only a girl, and must learn to be more ere I can assume to teach. And I should dislike to fail in offering you an explanation. Your good opinion of me would lessen, and that would be mortifying, for I treasure it--I, well, never mind," she said, as a delicate flush spread over her face, "come with me; I think it is well not to be too long a time amidst any one set of influences, as literary environs."
These would transport the reader directly into the author's imaginative world, regardless of the book. However, not everyone can appreciate this effect. Only those with refined, developing human senses—not those dominated by baser instincts—can truly enjoy them. This is because they act as a kind of sensitive magnet, connecting psychic facts rather than material things. But I don't know much more about them, and you should ask my father if you want to learn more. I'm just a girl, and I need to learn more before I can presume to teach. I'd hate to give you an inadequate explanation. Your good opinion of me would diminish, and that would be embarrassing because I value it—I, well, never mind," she said, blushing slightly. "Come with me; I think it's best not to spend too long under any one set of influences, like literary surroundings."
Much, aye, most that I saw in Hesper had been unfamiliar. But that delicate blush--it set me thinking, my own ideas meantime in a confused, ecstatic whirl. What did it mean? Did it denote reciprocal affection?
Much, indeed most of what I saw in Hesper had been unfamiliar. But that delicate blush—it set me thinking, my own thoughts meanwhile in a confused, ecstatic whirl. What did it mean? Did it indicate mutual attraction?
"It does in truth," she said, in reply to my unspoken query. "But the significance of it is beyond my knowledge. Thou, nay, you, see me a maid of not many years. Your love shall behold me a woman. Do I speak a riddle? Only time can solve it. You are with me, and I with you, and our ages differ not greatly. You have little understanding; I have more; both are imperfect, yet the Spirit shall make us whole. If I asked you now, 'What is will power?' you could not answer it truly. Yet I tell you, and my words shall sink deep, and guide you to me. I said erroneously that you are with me, and behold, you are so only in the sight of our Father in the beginning, but not now. Yet one day shall come, and when I shall ask, 'What is will?' you shall say of your own knowledge: 'Will is the fiat of consciousness.' If it be will of the animal soul, its result will be only a subjective thought which shall energize muscles to do an objective reality conforming to the subjective plan. If it be of the human soul, it will be of greater intensity and nobler, but still the brain, and through it the muscles, must render its fiat into material form. But if the will be the fiat of our Spirits, and trained, we shall say to any material force, 'Obey me,' and it shall obey. Because our Spirits are of our Father and one with Him, and the Will of the Spirit shall need no mediate brain nor muscle, but shall find every natural power its direct servant, and this is the faith whereof Jesus spoke. So, Phylos, my own, I have told you, and yet you, hearing, hear not. Why not? Because our Father is not yet manifest in you. But when you, having heard, understand, then shall we twain be one, for it is so written in the Book of Life."
"It does indeed," she said, answering my unspoken question. "But its meaning is beyond my understanding. You see me as a young woman now. Your love will see me as a mature woman later. Am I speaking in riddles? Only time will reveal the answer. We're together, and our ages aren't that different. Your understanding is limited; mine is greater, but both are incomplete. Yet the Spirit will make us whole. If I asked you now, 'What is willpower?' you couldn't give a true answer. But listen carefully to what I tell you, for it will guide you to me. I misspoke earlier—you're with me only in our Father's sight from the beginning, not now. But a day will come when I'll ask, 'What is will?' and you'll answer from your own knowledge: 'Will is the command of consciousness.' If it's the will of the animal soul, it results in a subjective thought that drives muscles to create an objective reality matching the subjective plan. If it's of the human soul, it's more intense and noble, but still needs the brain and muscles to turn it into material form. But if the will comes from our Spirits and is trained, we can command any material force to obey us. Because our Spirits are of our Father and one with Him, the Will of the Spirit won't need the brain or muscles as intermediaries. It will find every natural power its direct servant. This is the faith Jesus spoke of. So, Phylos, my dear, I've told you this, but you hear without understanding. Why? Because our Father isn't yet manifest in you. But when you hear and understand, we two will become one, for it is written so in the Book of Life."
As she ceased speaking we came into a plot of ground wherein grew the fruits for table use. Of these she gathered some, but of others desired, none were growing. Stooping, she drew on the soil a figure which looked familiar, although I could not tell where I had seen it previously. It was this ; and the reader will remember that it is the same that I described the Tchin as making when he caused the Vita Mundi to flame as he stood within it. It was also creative fire in Phyris hands, though it had not been so as exhibited by Quong. In the space Phyris planted seeds, and then, completing the symbol, the flames rose above the area sown.
As she finished speaking, we entered a garden where various fruits for eating grew. She picked some, but noticed others she wanted weren't available. Bending down, she drew a symbol on the ground that seemed familiar, though I couldn't place where I'd seen it before. It was the same symbol I'd described the Tchin using when he made the Vita Mundi burst into flames while standing inside it. In Phyris' hands, it also had creative power, unlike when Quong had shown it. Phyris planted seeds in the outlined area, and upon completing the symbol, flames rose above the newly sown patch.
"Behold, Phylos! If I have but the seed, the herb shall come forth after its kind. [*1] But if I have not the seed, my poor, human soul wisdom could not make that herb grow. Mol Lang could, being transfigured. Having seed, I can bring God's Viviant Fire to aid its germination--see! it sprouts; and again watch it--it grows visibly."
Look, Phylos! If I have the seed, the plant will grow true to its kind. But without the seed, even my limited human wisdom couldn't make that plant grow. Mol Lang could, being transformed. With the seed, I can use God's Living Fire to help it sprout—see! It's germinating. Now watch—it's growing before our eyes.
I was astonished to see, mounting up as fast as evening shadows lengthen, green tendrils, and buds unfolding even as the flowers of primula spring forth, flowers, blossoming, blossomed; seed scarps forming, formed; and the matured fruit hanging in clusters in the radiant flame of the Vita Mundi, as high as my head from the ground, where erst there had been but vacant soil. And this girl, who declared herself not a grown woman, exercising such magic as this and thinking it only ordinary! This was an inherent power of the Human Principle, my friends, and will be common to you also when you become developed in the Human. Earthly man is yet only in the initial of his humanity in a few favored cases, but is very largely in his animality. Most of mankind is merely animal, not human, save by courtesy. Yet the dawn of the glorious new era is at hand, and in its fullness of days Christ shall come again to it and enter into the hearts of his own; and it shall be the Father that shall enter, and by Messias. Be ye then prepared for the coming of the Spirit, for no man knoweth the day nor hour thereof.
I was amazed to see green tendrils and buds rapidly growing, like evening shadows lengthening. Flowers blossomed, seeds formed, and ripe fruit hung in clusters within the radiant glow of the Vita Mundi, reaching as high as my head from what had been bare soil moments ago. This girl, who claimed she wasn't yet a grown woman, wielded such extraordinary power as if it were commonplace! My friends, this is an innate ability of human potential, which you too will possess when you fully develop your humanity. Most people today are still largely governed by their animal nature, with only a few rare individuals truly embracing their human essence. The majority of mankind is merely animal, human in name only. Yet, the dawn of a glorious new era is upon us. In the fullness of time, Christ will return and enter the hearts of his followers. It is the Father who will enter through the Messiah. Be prepared for the coming of the Spirit, for no one knows the day or hour of its arrival.
Footnotes
Footnotes
^322:1 Luke xxi; 34, 35, 36.
Luke 21:34-36
^322:2 Mark xiii, 26.
Mark 13:26
^329:1 John xvi; 13.
John 16:13
^329:2 Rev. xx; 13, 15.
Revelation 20:13, 15
^330:1 Rev. xx, 13-15.
Revelation 20:13-15
^337:1 Genesis, i, 12.
Genesis 1:12