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By Yogi Ramacharaka
To the average Christian the nature of the Holy Ghost--one of the beings
of the
Trinity--is veiled in obscurity, and is generally pronounced
"not to be understood." A careful examination of the orthodox
Christian writings will show the student that the Church is very much at
sea regarding this subject, which should be of the greatest importance
to its priests and congregations. Ask the average intelligent churchman
regarding the nature of the Holy Ghost, and see for yourself the vague,
contradictory and unsatisfactory concepts held by the person questioned.
Then turn to the encyclopaedias and other books of reference, and see
how little is known or taught regarding this important subject.
It is only when the teachings of Mystic Christianity are consulted
that one receives any light on the subject. The Occult Teachings are
quite explicit on this subject so fraught with difficulty and lack of
comprehension on the part of the orthodox teachers and students.
The teaching of Mystic Christianity, regarding the Holy Ghost, may be
summed up by the great general statement that: _The Holy Ghost is the
Absolute in its phase of Manifestation, as compared to its phase of
Unmanifestation_--_Manifest Being as compared with Unmanifest
Being_--_God Create as compared with God Uncreate_--_God acting as the
Creative Principle as compared to God as The Absolute Being_.
The student is asked to read over the above general statement a
number of times and to concentrate his or her attention carefully upon
it, before proceeding further with the lesson.
To understand the above statement it is necessary for the student to
remember that the Absolute may be thought of as existing in _two phases.
Not as two persons or beings_, remember, but as in _two phases_. There
is but One Being--there can be but One--but we may think of that One as
existing in two phases. One of these phases is Being Unmanifest; the
other, Being Manifest.
_Being Unmanifest_ is the One in its phase of Absolute Being,
undifferentiated, unmanifested, uncreated; without attributes,
qualities, or natures.
It is impossible for the human mind to grasp the above concept of
Being Manifest in the sense of being able to think of it as a
"Thing, or Something." This because of the essential being of
it. If it were like anything that we can think of, it would not be the
Absolute, nor would it be Unmanifest. Everything that we can think of as
a "thing" is a relative thing--a manifestation into objective
being.
But we are compelled by the very laws of our reason to admit that the
Absolute Being Unmanifest exists, for the Manifest and Relative Universe
and Life _must have_ proceeded and emanated from a Fundamental Reality,
which must be Absolute and Unmanifest. And this Being which our highest
reason causes us to assume to exist is Being Unmanifest--God the
Father--who cannot be known through the senses--whose existence is made
known to us only through Pure Reason, or through the workings of the
Spirit within us. In the material sense "God is
Unknowable"--but in the higher sense He may be known to the Spirit
of Man, and His existence may be _known_ and proven by the exercise of
the highest faculties of the reason.
Being Unmanifest is the One in its _actual_ existence and being. If
all the world of objective life and manifestation, even to its highest
forms, were withdrawn from manifestation, then there would be
left--what? Simply and solely, Being Unmanifest--God the Father, alone.
Into His Being all else would be withdrawn. Outside of Him there would
be _nothing_. He would be Himself--One--existing in the phase of Being
Unmanifest.
We are aware that this idea may seem to be "too abstruse"
for the minds of some of our students at first reading--it may appear
like an assertion of a Being who is Non-Being. But, be not too
hasty--take time--and your mind will assimilate the concept, and will
find that it has a corresponding Truth imbedded in its inmost recesses,
and then it will know this to be the Truth. And then will it recognize
the existence of God the Father, as compared with God, the Holy Ghost.
The Holy Ghost, as we have said, is the Absolute in its phase of
Manifest Being. That is, it is God as manifest in the Spirit of Life,
which is immanent in, and manifest in, all objective life and phenomena
in the Cosmos or Universe.
In previous series of lessons in the Yogi Philosophy, we have shown
you that there was a Spirit of Life immanent in, and manifesting
through, all forms of life. We have also shown you that everything in
the Universe is alive--down to even the minerals, and the atoms
composing matter. We have shown you that inasmuch as the Spirit of Life
is the source of all Manifestations in the universe, and the "God
in the machine" of all phenomena of force, matter and life, then it
naturally follows that there can be nothing dead in the world--that
there is LIFE manifesting in every object, varying only in the degree of
manifestation. In our "Advanced Lessons" and in "Gnani
Yoga" this subject is considered in detail. Then what is this
Spirit of Life? If God is All, then it cannot be Something other than
God. But it cannot well be God the Uncreate--the Absolute in its
Absolute phase--the Being Unmanifest. Then what can it be?
The student will see that the natural and logical answer to the
question with which we have closed the preceding paragraph must be:
Being Manifest--God in Creation--the Holy Ghost! And this is the Occult
Teaching concerning this great mystery of Christianity. And see how well
the framers of the Nicene Creed grasped the traditions of the Early
Church, when it said: "And I believe in the Holy Ghost, _the Lord
and Giver of Life_."
The teaching regarding the Immanent God lies at the foundation of all
of the Mystic teachings of all peoples, races, and times. No matter
under what names the teaching is promulgated--no matter what the name of
the creed or religion in which it is found imbedded--it is still the
Truth regarding the God Immanent in all forms of life, force, and
matter. And it always is found forming the Secret Doctrine of the
philosophy, creed or religion. The Outer Teaching generally confines
itself to the instruction of the undeveloped minds of the people, and
cloaks the real Truth behind some conception of a Personal Deity, or
Deities--gods and demi-gods, who are supposed to dwell afar off in some
heavenly realm--some great Being who created the world and then left it
to run itself, giving it but occasional attention, and reserving his
consideration principally for the purpose of rewarding those who gave
him homage, worship and sacrifices and punishing those who failed to
conform with the said requirements. These personal deities are believed
generally to favor the particular people who give them their names and
temples, and accordingly to hate the enemies of the said tribe or
nation.
But the Secret Doctrine or Esoteric Teaching of all religions has
brushed aside these primitive conceptions of undeveloped minds, and
teach the Truth of the Immanent God--the Power inherent in and abiding
in all life and manifestations. And Christianity is no exception to the
rule, and in its declaration of faith in the Holy Ghost its esoteric
principle is stated.
While the tendency of the orthodox churches today is to say very
little about God the Holy Ghost, for the reason that it cannot explain
the meaning of the term, Mystic Christianity boldly declares its
allegiance to this principle of the earlier teachings and reverently
repeats the words of the Nicene Creed, "I believe in the Holy
Ghost, THE LORD AND GIVER OF LIFE."
* * * * *
That there is a Secret Doctrine of Christianity is not generally
known to the majority who claim the name of "Christian." But
it has always been known to the mystics in and out of the church, and
its flame has been kept steadily alight by a few devoted souls who were
chosen for this sacred task.
The Secret Doctrine of Christianity did not originate with Jesus, for
He, Himself, was an Initiate of Mysteries which had been known and
taught for centuries before His birth. As St. Augustine has said:
"That which is called the Christian Religion existed among the
ancients _and never did not exist_, from the beginning of the human race
until Christ came in the flesh, at which time the true religion which
already existed began to be called Christianity."
We would like to quote here a few paragraphs from the writings of a
well known writer on religious subjects, with which statement we
heartily agree, although our views on certain other points of teaching
do not agree with those of this writer. He says:
"It may be said that in the present day these doctrines are
simply not taught in the churches; how is that? It is because
Christianity has forgotten much of its original teachings, because it is
now satisfied with only part, and a very small part, of what it
originally knew. 'They still have the same scriptures,' you will say.
Yes, but those very scriptures tell you often of something more, which
is now lost. What is meant by Christ's constant references to the
'Mysteries of the Kingdom of God'--by His frequent statement to His
disciples that the full and true interpretation could be given only to
them, and that to others He must speak in parables? Why does He
perpetually use the technical terms connected with the well known
mystery-teaching of antiquity? What does St. Paul mean when he says, 'We
speak wisdom among them which are perfect'--a well known technical term
for the men at a certain stage of initiation? Again and again he uses
terms of the same sort; he speaks of 'the wisdom of God in mystery, the
hidden wisdom which God ordained before the world began, and which none
even of the princes of this world know'--a statement which could not by
any possibility have been truthfully made if he had been referring
merely to ordinary Christian teaching which is openly preached before
all men. His immediate followers, the Fathers of the Church, knew
perfectly well what he meant, for they all use precisely the same
phraseology. Clement of Alexandria, one of the earliest and greatest of
all, tells us that 'It is not lawful to reveal to the profane persons
the Mysteries of the Word.'"
"Another consideration shows us clearly how much of this early
teaching has been lost. The church now devotes herself solely to
producing good men, and points to the _saint_ as her crowning glory and
achievement. But in older days she claimed to be able to do much more
than that. When she had made a man a saint, her work with him was only
just beginning, for then only was he fit for the training and teaching
which she _could_ give him then, but cannot now, because she has
forgotten her ancient knowledge. Then she had three definite stages in
her course of training--Purification, Illumination and Perfection. Now
she contents herself with the preliminary Purification, and has no
Illumination to give."
"Read what Clement says: 'Purity is only a negative state,
valuable chiefly as the condition of insight. He who has been purified
in Baptism and then initiated into the Little Mysteries (has acquired,
that is to say, the habits of self-control and reflection) becomes rife
for the Greater Mysteries for the Gnosis, the scientific knowledge of
God.' In another place he says: 'Knowledge is more than faith. Faith is
a summary knowledge of urgent truths, suitable for people who are in a
hurry; but knowledge is scientific faith.' And his pupil Origen writes
of 'the popular, irrational faith' which leads to what he calls physical
Christianity, based upon the gospel history, as opposed to the spiritual
Christianity conferred by the Gnosis of Wisdom. Speaking of teaching
founded upon historical narrative, he says, 'What better method could be
devised to assist the masses?' But for those who are wise he has always
the higher teachings, which are given only to those who have proved
themselves worthy of it. This teaching is not lost; the church cast it
out when she expelled the great Gnostic Doctors, but it has nevertheless
been preserved, and it is precisely that Wisdom which we are
studying--precisely that which we find to answer all the problems of
life, to give us a rational rule by which to live, to be to us a
veritable gospel of good news from on high."
St. Paul indicates the existence of the Secret Doctrine of
Christianity, when he says to the Corinthians:
"And I, brethren, could not speak unto you as unto spiritual,
but as unto carnal, as unto babes in Christ. I fed you with milk, not
with meat; for ye were not yet able to bear it; nay, not even now are ye
able, for ye are yet carnal." (_I Cor. 3:1._)
Jesus said: "Give not that which is holy unto the dogs, neither
cast your pearls before the swine, lest haply they trample them under
their feet, and turn and rend you." (_Matt. 7:6._)
St. Clement of Alexandria has said regarding the above saying of
Jesus:
"Even now I fear, as it is said, 'to cast the pearls before
swine, lest they tread them underfoot, and turn and rend us.' For it is
difficult to exhibit the really pure and transparent words respecting
the true Light to swinish and untrained hearers."
In the first century after Christ, the term "The Mysteries of
Jesus" was frequently used by the Christian teachers, and the Inner
Circle of Christians was recognized as a body of advanced souls who had
developed so far as to be able to comprehend these mysteries.
The following passage from St. Mark (4:10-12) is interesting in this
connection:
"And when He was alone, they that were about Him with the twelve
asked of Him the parables. And He said unto them, 'Unto you is given the
mystery of the kingdom of God: but unto them that are without, all
things are done in parables: that seeing they may see, and not perceive;
and hearing they may hear, and not understand.'"
The same writer says (4:33-34):
"And with many such parables spake He the word unto them, as
they were able to hear it; and without a parable spake He not unto them;
but privately to His own disciples He expounded all things."
Jesus said to His disciples (_John 16:12._): "I have yet many
things to say to you, but ye cannot bear them now." The Occult
Teachings state that when He returned in His astral form, after the
crucifixion, He taught them many important and advanced mystic truths,
"speaking of the things pertaining to the kingdom of God."
(_Acts 1:3._)
The early Christian Fathers spake and wrote openly regarding the
Christian Mysteries, as all students of Church History well know.
Polycarp, Bishop of Smyrna, writes to certain others hoping that they
are "well versed in the sacred Scriptures and that nothing is
hidden from you; but to me this privilege is not yet granted."
(_The Epistle of Polycarp, chapter 7._) Ignatius, Bishop of Antioch,
says that he is "not yet perfect in Jesus Christ. For I now begin
to be a disciple, and I speak to you as my fellow disciple." He
also addresses them as being "initiated into the Mysteries of the
Gospel, with St. Paul, the holy, the martyred." Again:
"Might I not write to you things more full of mystery? But I
fear to do so, lest I should inflict injury on you who are but babes.
Pardon me in this respect, lest, as not being able to receive their
weighty import, ye should be strangled by them. For even I, though I am
bound and am able to understand heavenly things, the angelic orders, and
the different sorts of angels and hosts, the distinction between powers
and dominions, and the diversities between thrones and authorities, the
mightiness of the aeons, and the preëminence of the cherubim and
seraphim, the sublimity of the Spirit, the kingdom of the Lord, and
above all the incomparable majesty of Almighty God--though I am
acquainted with these things, yet am I not therefore by any means
perfect, nor am I such a disciple as Paul or Peter."
Ignatius also speaks of the High Priest or Hierophant, of whom he
asserts that he was the one "to whom the holy of holies has been
committed, and who alone has been entrusted with the secrets of
God." (_Epistles of Ignatius._)
St. Clement of Alexandria was a mystic of high rank in the Inner
Circle of the Church. His writings are full of allusions to the
Christian Mysteries. He says among other things that his writings were
"a miscellany of Gnostic notes, according to the time
philosophy," which teachings he had received from Pontaemus, his
instructor or spiritual teacher. He says of these teachings:
"The Lord allowed us to communicate of those divine Mysteries
and of that holy light, to those who are able to receive them. He did
not certainly disclose to the many what did not belong to the many; but
to the few to whom He knew that they belonged, who were capable of
receiving and being moulded according to them. But secret things are
intrusted to speech, not to writing, as is the case with God. And if one
say that it is written, 'There is nothing secret which shall not be
revealed, nor hidden, which shall not be disclosed,' let him also hear
from us, that to him who hears secretly, even what is secret shall be
manifested. This is what was predicted by this oracle. And to him who is
able secretly to observe what is delivered to him, that which is veiled
shall be disclosed as truth; and what is hidden to the many shall appear
manifest to the few. The mysteries are delivered mystically, that what
is spoken may be in the mouth of the speaker; rather not in his voice,
but in his understanding. The writing of these memoranda of mine, I well
know, is weak when compared with that spirit full of grace, which I was
privileged to hear. But it will be an image to recall the archetype to
him who was struck with the Thyrsus."
(We may state here that the Thyrsus was the mystic-wand carried by
the Initiates in the Mystic Brotherhoods--the Initiate being first
tapped with it, and then receiving it from the Hierophant, at the
ceremony of formal Initiation.) Clement adds:
"We profess not to explain secret things sufficiently--far from
it--but only to recall them to memory, whether we have forgot aught, or
whether for the purpose of not forgetting. Many things, well I know,
have escaped us, through length of time, that have dropped away
unwritten. There are then some things of which we have no recollection;
for the power that was in the blessed men was great."
"There are also some things which remain unnoted long, which
have now escaped; and others which are effaced, having faded away in the
mind itself, since such a task is not easy to those not experienced;
these I revive in my commentaries. Some things I purposely omit, in the
exercise of a wise selection, afraid to write what I guarded against
speaking; not grudging--for that were wrong--but fearing for my readers
lest they should stumble by taking them in a wrong sense; and, as the
proverb says, we should be found 'reaching a sword to a child.' For it
is impossible that what has been written should not escape, although
remaining published by me. But being always revolved, using the one only
voice, that of writing, they answer nothing to him that makes inquiries
beyond what is written; for they require of necessity the aid of
someone, either of him who wrote or of someone else, who walked in his
footsteps. Some things my treatise will hint; on some it will linger;
some it will merely mention. It will try to speak imperceptibly, to
exhibit secretly, and to demonstrate silently." (_The Stromata of
St. Clement._)
St. Clement, in the same work from which the above quotation was
taken, has a chapter entitled "The Mysteries of the Faith, not to
be Divulged to all." In it he states that inasmuch as his writings
might be seen by all men, the unwise as well as the wise, "it is
requisite, therefore, to hide in a Mystery the wisdom spoken, in which
the Son of God is taught." He then adds, "For it is difficult
to exhibit the really pure and transparent words to swinish and
untrained hearers. For scarcely could anything which they could bear be
more ludicrous than these to the multitude; nor any subjects on the
other hand more admirable or more inspiring to those of noble nature.
But the wise do not utter with their mouths what they reason in council.
'But what ye hear in the ear,' said the Lord, 'proclaim upon the houses;
bidding them receive the _secret traditions of the true knowledge_, and
expound them aloft and conspicuously; and as we have said in the ear, so
to deliver them to whom it is requisite; but _not enjoining us to
communicate to all without distinction_ what is said to them in
parables. But there is only a delineation in the memoranda, which have
the truth sown sparse and broadcast, that it may escape the notice of
those who pick up seeds like jackdaws; but when they find a good
husbandman, each of them will germinate and will produce corn."
"Those who are still blind and dumb, not having understanding,
or the undazzled and keen vision of the contemplative soul, must stand
outside of the divine choir. Wherefore, in accordance with the method of
concealment, the truly sacred Word, truly divine and most necessary for
us, deposited in the shrine of truth, was by the Egyptians indicated by
what were called among them _adyta_, and by the Hebrews 'the veil.' Only
the consecrated were allowed access to them. For Plato also thought it
not lawful for 'the impure to touch the pure.' Thence the prophecies and
oracles are spoken in enigmas, and to the untrained and uninstructed
people. Now, then, it is not wished that all things should be exposed
indiscriminately to all and sundry, or the benefits of wisdom
communicated to those who have not even in a dream been purified in
soul, for it is not allowable to hand to every chance comer what has
been procured with such laborious efforts. Nor are the Mysteries of the
Word to be expounded to the profane. The Mysteries were established for
the reason that it was more beneficial that the holy and the blessed
contemplation of realities be conceded. So that, on the other hand,
then, there are the Mysteries which were hid till the time of the
apostles, and were delivered by them as they received from the Lord,
and, concealed in the Old Testament, were manifested to the saints. And
on the other hand, there is the riches of the glory of the mysteries of
the Gentiles, which is faith and hope in Christ. Instruction, which
reveals hidden things, is called Illumination, as it is the teacher only
who uncovers the lid of the ark." (_The Stromata of St. Clement_.)
St. Clement also quotes approvingly the saying of Plato, that:
"We must speak in enigmas; that should the tablet come by any
mischance on its leaves either by sea or land he who reads may remain
ignorant." He also says, concerning certain Gnostic writings:
"Let the specimen suffice to those who have ears. For it is not
required to unfold the mystery, but only to indicate what is sufficient
for those who are partakers in knowledge to bring it to mind."
We have quoted freely from St. Clement, for the purpose of showing
that he, a man in a very exalted position in the Early Christian Church,
recognized, and actually taught, the Inner Teachings, or Secret Doctrine
of Mystic Christianity--that the Early Christian Church was an
organization having a Mystic Centre for the few, and Common Outer for
the multitude. Can there be any doubt of this after reading the above
words from his pen?
But not only St. Clement so wrote and taught, but many others in
authority in the Early Christian Church likewise voiced their knowledge
of, and approval in, the Inner Teachings. For example, Origen, the pupil
of St. Clement, a man whose influence was felt on all sides in the early
days of the Church. Origen defended Christianity from the attacks of
Celsus, who charged the Church with being a secret organization which
taught the Truth only to a few, while it satisfied the multitude with
popular teachings and half-truths. Origen replied that, while it was
true that there were Inner Teachings in the Church which were not
revealed to the general public, still the Church, in that respect, was
but following the example of all teachers of Truth, who always
maintained an esoteric side of their teachings for those fitted to
participate in them, while giving the exoteric side to the general body
of followers. He writes:
"And yet the Mystery of the Resurrection, not being understood,
is made a subject of ridicule among unbelievers. In these circumstances,
to speak of the Christian doctrine as a _secret system_ is altogether
absurd. But that there should be certain doctrines, not made known to
the multitude, which are divulged after the exoteric ones have been
taught, is not a peculiarity of Christianity alone, but also of
philosophic systems in which certain truths are exoteric and others
esoteric. Some of the hearers of Pythagoras were content with his _ipse
dixit;_ while others were taught in secret those doctrines which were
not deemed fit to be communicated to profane and insufficiently prepared
ears. Moreover, all the Mysteries that are celebrated everywhere
throughout Greece and barbarous countries, although held in secret, have
no discredit thrown upon them, so that it is in vain he endeavors to
calumniate the secret doctrines of Christianity, seeing that he does not
correctly understand its nature."
"I have not yet spoken of the observance of all that is written
in the Gospels, each one of which contains much doctrine difficult to be
understood, not merely by the multitude, but even by certain of the more
intelligent, including a very profound explanation of the parables,
which Jesus delivered to 'those without' while reserving the exhibition
of their full meaning for those who had passed beyond the stage of
exoteric teaching, and who came to Him privately in the house. And when
he comes to understand it, he will admire the reason why some are said
to be 'without' and others 'in the house.'" (_Origen against Celsus_.)
In the same work Origen considers the story of the Syria-Phoenician
woman (_Matt. Chap. 15_) and says concerning it:
"And perhaps, also, of the words of Jesus there are some loaves
which it is possible to give to the more rational, as to the children,
only; and others as it were crumbs from the great house and table of the
well-born, which may be used by some souls like dogs."
And, again,
"He whose soul has, for a long time, been conscious of no evil,
especially since he yielded himself to the healing of the Word, let such
a one hear _the doctrines which were spoken in private by Jesus to His
genuine disciples_."
And, again,
"But on these subjects much, and that of a mystical kind, might
be said: in keeping with which is the following: 'It is good to keep
close to the secret of a king,' in order that _the doctrine of the
entrance of souls into bodies_ may not be thrown before the common
understanding, nor what is holy given to the dogs, nor pearls be cast
before swine. For such a procedure would be impious, being equivalent to
a betrayal of the mysterious declaration of God's wisdom. It is
sufficient, however, to represent in the style of a historic narrative
what is intended to convey a secret meaning in the garb of history, that
those who have the capacity may work out for themselves all that relates
to the subject."
He also says, in the same work:
"If you come to the books written after the time of Jesus, you
will find that those multitudes of believers who hear the parables are,
as it were, 'without,' and worthy only of exoteric doctrines, while the
disciples learn in private the explanation of the parables. _For,
privately, to His own disciples did Jesus open up all things, esteeming
above the multitudes those who desired to know His wisdom._ And He
promises to those who believe on Him to send them wise men and
scribes."
In another work, Origen states that:
"The Scriptures have a meaning, not only such as is apparent at
first sight, but also another, which escapes the notice of most men. For
such is written in the forms of certain Mysteries, and the image of
divine things. Respecting which there is one opinion throughout the
whole Church, that the whole law is indeed spiritual; _but that the
spiritual meaning which the law conveys is not known to all_, but to
those only on whom the grace of the Holy Spirit is bestowed in the word
of wisdom and knowledge." (_De Principiis_.)
We could fill page after page with live quotations from the writings
of the Early Christian Fathers, and their successors, showing the
existence of the Inner Teachings. But we must rest content with those
which we have given you, which are clear and to the point, and which
_come from undoubted authority_.
The departure of the Church from these Inner Teachings was a great
calamity, from which the Church is still suffering. As that well-known
occultist, Eliphias Levi, has said:
"A great misfortune befell Christianity. The betrayal of the
Mysteries by the false Gnostics--for the Gnostics, that is, _those who
know_, were the Initiates of primitive Christianity--caused the Gnosis
to be rejected, and alienated the Church from the supreme truths of the
Kabbala, which contains all the secrets of transcendental theology....
Let the most absolute science, let the highest reason become once more
the patrimony of the leaders of the people; let the sarcerdotal art and
the royal art take the double sceptre of antique initiations and the
social world will once more issue from its chaos. Burn the holy images
no longer; demolish the temples no more; temples and images are
necessary for men; but drive the hirelings from the house of prayer; let
the blind be no longer leaders of the blind; reconstruct the hierarchy
of intelligence and holiness, and recognize only _those who know_ as the
teachers of _those who believe_." (_The Mysteries of Magic, Waite
translation_.)
And now, you ask, what were taught in these Christian Mysteries--what
is the Inner Teaching--what the Secret Doctrine? Simply this, good
students--the Occult Philosophy and Mystic Lore which has been taught to
the Elect in all times and ages, and which is embodied in our several
series of lessons on THE YOGI PHILOSOPHY AND ORIENTAL OCCULTISM, _plus
the special teaching regarding the nature, mission, and sacrifice of
Jesus the Christ, as we have tried to explain in the present series of
lessons_. The Truth is the same no matter under what name it is taught,
or who teaches it. Strip it of the personal coloring of the teacher and
it is seen to be the same--THE TRUTH.
In these lessons we have tried to give you the Key to the Mysteries,
but unless you have studied the other lessons in which the Occult
Teachings have been set forth, you will not be able to see their
application in Mystic Christianity. You must bring Knowledge to these
lessons, in order to take away knowledge.
Suggested Further Reading
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