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• Extracts from the Teachings of the Rev. John Todd Ferrier. Booklet published by The Order of the Cross.
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The Order of the Cross
EXTRACTS
FROM THE TEACHINGS
OF THE
REV. JOHN TODD FERRIER
The Cross is the most sacred sign in the universe, and is a
symbolic expression of the sublimest Mystery of Being.
The Divine Renaissance, Vol. I, p. 13
(p. 1)
INTRODUCTION
John
Todd Ferrier’s numerous addresses and writings constitute the Teachings
of the Order of the Cross, published in over 40 books and booklets. The scope
of these Teachings is vast, including such themes as the nature of the human
Soul, the reality of Angelic ministry, the path of a Soul’s growth through
many incarnations, the Fall which intercepted that
growth, and the eventual return of the Earth and all Souls to a state of
harmony, peace and joy. The latter process is the true Redemption, embracing: “Purity
in diet, humaneness towards all the creatures, compassion for all who have
known misfortune, justice for the oppressed, truer and nobler thoughts
concerning social questions, more reverence for womanhood and parenthood,
greater desire to reach out unto the realization of loftier manhood and
womanhood, and so to live and to serve for the blessing of all.” (Life’s
Mysteries Unveiled, p.122)
These
extracts give an indication of the distinctive nature of the Order’s
Teachings as these interpret our spiritual constitution and our relationship to
the Eternal World.
More
quotations and information about the books published by the Order of the Cross
may be found on the Order’s website: www.orderofthecross.org
(p. 2)
CONTENTS
The Herald of the Cross, XI, pp 4-6
Divine Renaissance, Vol. 1, pp 5-7
The
Story of the Tempest (p. 12)
Christmas
– The Birth Stories (p. 14)
The
Manger and its Meaning (p. 16)
Easter
– A Soul Festival (p. 18)
The Herald of the Cross, XIV, pp 57-58
The
Real Meaning of Easter (p. 19)
The Herald of the Cross, IX, pp 35-37
Contact addresses for the Order
of the Cross can be found on the
inside of the back cover [at the end of
this file].
(p. 3)
What
does the World of to-day need? First, an elevated vision of Life; then the effect of that vision upon every department of
human experience, from the highest artistic sphere down to what may seem to be
the most material within the realms of commerce. What is it that the Children
of Men need that has been lacking in Christianity, or rather, in such a view of
Christianity as has been presented to them? It is the living fact that they are
parts of the universal Life, responsible Souls full of Divine energy to enable
them to be contributory parts of the Cosmic Whole – individually,
communally, nationally, and racially. How comes it to pass that the vision of
the World is so low, when the religious Message that has come to it has been so
high?
That
question will be answered presently. But in the meantime it may be affirmed
that what the World now needs is such a vision of Life as will exalt it in
every realm and sphere. Life itself must be shown to be something sacred; a
gift that has to be cherished; that must be thought of in relation to the
Divine Centre of all things, and also in its relation to all other lives. Life is a great
and sacred gift. Alas! that it should be otherwise
regarded!
For though, theoretically, it is accounted sacred, in practice its sacredness is
ignored; for the ways of men and women are a contradiction
of the theory.
The
World is needing a Renaissance. It requires a new
Vision of Life that will touch Art in its various branches – Fine Art;
Formative Art; Music; Dramatic Art; and that will also illumine Science and
exalt it into the Realm to which it should truly belong. Science claims to
know, and through its knowledge, to enlighten; yet it works on in a negative
way that denies knowledge of the Reality, in its very eagerness to trust and
exalt the merely phenomenal. Science needs the illumination that comes from
within, an enlightenment that cannot be possessed from without. And though it
is absolutely necessary to emphasize this fact, we do also appreciate all the
service of the great minds and hearts who seek to bring fuller interpretation
of the things which come within the vision of the objective realms.
Alas!
that Science should reject belief in the things which
come within the subjective vision, and belong wholly to the spiritual realms.
For it is there only that true knowledge can be found. The secrets
lying behind the phenomena observable upon the objective realm,
belong to the subjective world of Divine vision and illumined understanding.
(p. 4)
The
World is needing such intonation within its very heart as will exalt its Music
and make its compositions Divine, even when brought down to the simplest airs
for the daily round – for the hours of human joy, as well as for the
hours of reverent worship. And these latter should be hours of joy too; for
Life should be full of hours of delight.
The
World needs Art to be purified of all things that do not represent Divine
Ideas, whether Celestial, Planetary, or Human. The Renaissance that is to be
– and it is coming – must touch Music and Sculpture, Painting and
Design, every branch of Science and all Drama, and even the wonderful art of
Government, till all of them reveal GOD as present in HIS World. For herein all will reveal the highest Good, the truest Beauty,
the most exquisite in Form, the perfect in Colour, the rich, sonorous
interpenetrating rhythms which intonate the Eternal even within the spheres of
Human experience.
That
is what the World needs. It is full of Beliefs; the religious institutions have
seen to that. One oft-times wishes that the religious history of the past
eighteen centuries could be blotted out; that there were no binding traditions
to overcome; that there obtained no sectarian narrowness to be healed; nor
prevailed self-righteous exclusiveness of spirit; nor were heard the great but
empty claims to be catholic.
A
catholic Soul is open to the Universe. To be truly catholic is to be like GOD. When a Human Soul is truly
catholic it is open to receive the influx of the living Breaths from the
Eternal World. It is capable of open vision, of Divine perception, of perfect
understanding, and of enduring the Divine involution wherein it becomes GOD incarnate. Its traditions are
Divine. It knows nothing of exclusiveness. It manifests the Spirit of GOD.
That is what the
World needs. It is not a new Religion; it is Christianity as it was. Many of the traditions of the
past must be swept out of its consciousness, and the misinterpretations of the
Life of the Master and His Message, which have prevailed for ages and misled the
whole religious World, corrected.
Oh,
that I could blot them all out, and the World begin
anew! But in order to accomplish that, we have much to do within and through
the vehicles of historical Christianity.
(p. 5)
OF THINGS UNSEEN
Amidst
the motion of the multitude of things that are seen, it is not easy to dwell in
the consciousness of Divine Realities as the objects of the objective world
pass before us making their claim, arresting and holding the vision, and
drawing forth into activity the powers of the inner Being, even to the
absorption of all their energy.
It
is no Iight task that a Human Soul finds set before it, to turn inward and hear
other voices calling, and see other visions passing, and to enter into rapport
with all that those visions speak of, and unto which the voices call.
So
tremendous have been the demands made by the pageantry of the outer life, that
the children of GOD have
almost lost the power to visualize and understand the glorious procession of
Divine Events ever in motion in the Unseen. For when these events conglomerate,
they make up such Divine Pageantry as arrest and hold, enamour and rejoice the
Soul who truly seeks to touch the Inner Realms.
The
Comedies, Dramas, and Tragedies, by means of which the objective passing-show
expresses itself unto everyone, unto most have made life in the objective world
so absorbing, that men and women have come to feel as if these things were in
themselves life in toto. Whilst thus absorbed they dream but little,
if at all, of the great spiritual realities associated with all that is really
vital and abiding; verities also which are for those who can see and hear them,
understand and interpret them.
These
great Truths are expressed in and through Divine Comedies wherein the laughter
of the Gods is heard, and joy supreme fills all who witness; and also in and
through Dramas whose spectacular exceeds in greatness and glory any earthly
show, and whose scenes and acts and motion set forth to the beholder blessed,
Divine Enactments.
In
these latter there is the procession of Divine unveilings of the Mystery of
Life individual and cosmic. And worlds, which though seeming to be solitary
members in the great universe, have their embodiment,
(p. 6)
and their motion, and their
ministry, as individual members of a vast multitude named the Congregation of
the Gods, each member contributing to the accomplishment of the Divine Purpose.
VISIONS GLORIOUS
On
our way through this Unseen Universe of Being, we meet with Souls perfected
after their order and the degree of their realization in embodiment; Angels in
varying degrees of glorious embodiment of spiritual attribute and omnipotent
endowment; Archangels, the great Angelic Patriarchs, the Archfathers and High
Priests of Celestial mediation; and so enter the Realms of the Gods, sharing
something of the Divine glory which they embody and radiate, and in their
motive-ministries express.
For,
on our way thither to the Royal Seat of the Eternal Mystery, we are shown of
these Realms and the glory of them, and learn as we ascend from World to World,
from Sphere to Sphere, from Kingdom to Kingdom and from Realm to Realm, of the
exceeding Majesty of HIM Who is the FATHER-MOTHER. We glimpse all the way on our
journey HIS Sacred
Motion and Revealing, acquiring, as we ascend, ever increasing vision through
apprehension and comprehension of HIS Sublime Mystery, even until we stand in
the midst of the innumerable throng of Divine potencies and potentates, powers
embodied expressing the Mystery of the FATHER-MOTHER, and feel our own Divine Heart
throbbing, pulsing in its sacred motion in glorious unison with the Divine.
WHERE SECRETS
ARE KNOWN
Into
these Realms we would pass in consciousness. We would again behold and know the
Divine Secrets expressed in creative acts and exquisite embodiment. We would
again understand anew Life’s Divine Comedy, witnessing the inner
significance of things, and sharing again the laughter of the Heavens. We would
understand anew the real Drama of the Soul, and know the meaning of its
everchanging scenes and acts, its motion and its emotion, and have the full
assurance that these marvellous things are not simply kaleidoscopic, the
results of chance-motion and commotion.
(p. 7)
Once
more would we grasp, unto the holding of for evermore, the Eternal Truth of man’s
divinity, and of the sublimity of his constitution and the motion of his Being,
and all the attributes of GOD with which he has been endowed. Thus would we understand the realities
of the Unseen Universe expressed microcosmically within man, in his
constitution, in his fashion, in the motion of the elements within him, and in
his attributes. In this way alone can the Unseen
Universe become a glorious multiple Realm of Being, seen,
felt, understood even unto great comprehension of its Divine Mystery. For the
way to the realization of the Divine universal is through the Divine
individual. Until a Soul becomes one in and with and for the macrocosmic
Mystery, it has to learn through the realm of the microcosmic embodiment.
Thus
the process of a Soul’s venture into the Unseen Universe, wherein it
gathers knowledge of the Divine Mystery unto that degree wherein the knowledge
passes into realization of that Mystery, is through the expansion and deepening
and altitudic motion of the microcosmic expression of the Mystery within it.
And this latter is accomplished through the atoning and unifying of all its
elements, substances, attributes and motion, till these are one with the Divine
Mystery in HIS most
sacred Purpose.
(p. 8)
When
the blessed Master found an hour of quiet with His immediate friends, He spake
thus unto them concerning the experiences through which the Soul passes when it
is beset with conditions which try it:
“The Soul is like a ship upon the open
Sea, when all its attributes are out of true harmony; it is tossed about upon
the tempestuous waves, and is in danger of becoming overwhelmed.
The mind (1) of the Soul, which should be always calm and clear like
pellucid waters, is then filled with disturbing elements, so that it cannot
reflect unto the Soul the Heavens of its Lord.
Even the powers of the mind itself are so
troubled that they fill it with the fear of a great dread, and make it cry out
like those who are in dire distress.
For, as I have said unto you, the mind of
the Soul is the Sea of Galilee; (2)
and the sacred little ship upon it is the Soul, the sacred
In order that they might the better remember
and understand the significance of the things of which He had spoken, He told
them the allegory of the Stilling of the Storm on the
“A great Teacher (3) who was sent from the heavenly Father-Mother entered into a
little ship with His disciples, and launched into the Deep.
When in the midst of the Deep, a storm
arose, and it grew more and yet more tempestuous, until it was so great as to
almost overwhelm the boat; and fear laid hold of the disciples. (4)
But the Teacher was asleep in the hinder
part of the ship. (5)
Then the disciples came to Him in great
distress, and called unto Him to save them. (6)
(p. 9)
NOTES
(1) The mind of the Soul is the spiritual mind
or higher reason sometimes called the understanding. It is the mind through
which all spiritual knowledges are gathered on the way during the process of
the Soul’s evolution.
(2) The
(3) Who is the Great Teacher but the Lord of
all Being! And where is His dwelling-place but within the little
(4) Souls who have not yet reached the advanced
stage in their evolution when they also will launch out into the Deep, and who
therefore have never known such experiences as are recorded here, could not
possibly understand the profound meanings implied. The tumultuous seas, the
fearful raging of the elemental spirits when besetting a Soul, the tossing to
and fro of the sacred
(5) The Lord and His Christ in the
(6) The awakening within them of the memory of
His Presence, the coming back into the consciousness of His power. None but He
could stay the power of the elementals, and bring the little
(p.10)
And when the Teacher was awakened He asked
them, saying, ‘Why were ye so fearful? How was it that your spiritual
vision was so easily obscured?’
‘O ye whose faith is not little,
wherefore do ye doubt?’ (7)
And the Teacher arose and spake unto the
storm-tossed waters, saying unto them: ‘Peace! Let there be stillness.’
And there was the Great Silence in which the
winds and the waves grew calm.” (8)
(p. 11)
NOTES
(7) Spiritual perception and realization are
the quintessence of Faith. It is to perceive heavenly things and enter into the
realization of them. Faith is the substantial of the things hoped for, and also
the evidence through realization of the Unseen.
(8) The Great Silence is through Soul
upliftment. To the voice of the Eternal One within us, the winds (the elemental
spirits) and the waves (the disturbed conditions of the waters or knowledges of
the Soul) are obedient. The spirits are subject to the Christs. At the coming
forth into manifestation of the Presence within, all tumult is quelled, and
life’s sea is changed from tempestuous conditions into one of infinite
calm.
(p. 12)
THE STORY OF THE
TEMPEST
The
true character of the Teachings given by the Master, and the depth of their
inner significance, will become even more wonderful when the inner meaning of
another incident is understood. It is an incident recorded in the synoptic
Gospels. In these Records it is written of as if it had been an event upon the
outer planes, an experience of a material kind. Its sublime and profound
meanings are therefore lost to the Soul. In its present form it is only an
outward history, having no direct bearing upon the innermost life. Yet it was
an allegory of the Soul, the story of a profound spiritual event in the history
of the Soul. We refer to the miracle of The Stilling of the
Tempest.
It
was an allegory told by the blessed Master to the inner group, setting forth
the experience of the Soul in its path across the Deep as it moved from the
shores of the outward or sense-life, to those of the divine life. It embodied
what has been, and what is now, the experience of every one who seeks to leave
the outward life for the inward, the material for the spiritual, the sense
realizations for those which are of the Soul. For ever since the elemental
kingdoms of this world became changed in their nature, the Soul has found her
path most trying and difficult. Since her fall into matter she has had such a
history of trouble and sorrow as was never anticipated, and such as few could
form any conception of. Her path has been one beset with hardships, full of
contrariety in the influences to which she has been subject. Her difficulties
have not been simply such as were necessary for the development and
strengthening of life, but also such as might be expected to arise out of wrong
conditions and contrary powers. Of these contrary conditions and powers we have
already spoken, and we shall yet have further words to say concerning them.
For, to thoroughly understand the conflicts into which the Soul has now to
enter, it is absolutely necessary to understand the conditions through which
the conflicts are brought about, and to witness the influence which they
exercise over the whole of life.
The
allegory of “The
Stilling of the Tempest” was a picture of the powers of the elemental kingdom, and the fear
which these powers awakened within the Soul as they played upon her frail life,
and especially as she
(p. 13)
crossed the Deep from the shore of the
world-life to that of the spiritual heavens. It pictured the setting out of the
Soul; the sleep of the divine consciousness within her; the arising of the new
and overwhelming conditions, and the great fear awakened within the Soul
through them; the arousing of the sleeping LORD, or the divine consciousness within her;
the LORD’s command to the elements,
and the stilling of the tempestuous winds and seas; and, at last, the
restoration of the vision of the Soul.
These
profound experiences are embodied in the story, so that there is a wealth of
history in it little imagined by the general reader, a history transcending in
meaning that of any merely outward and physical events. And it, therefore, has
a value exceeding in importance any experience with the elements such as the
story found in the synoptic Gospels would imply, since it deals with the inner
history of
the life of man rather than the outward. For it is a
spiritual history and not material. It is the embodiment of universal
experience on this Planet rather than a mere personal narrative. And its value
is enhanced greatly when the Soul can behold in it not only her own experience,
but also, in part, that of the Master after the passing away of the Christhood.
For the states He entered into during the days of the Sin-offering, are
portrayed in it. He truly became like unto His brethren; passed through the
like experiences; was tried as they have been and still are; traversed the
storm-swept waters of life in all the lives of the Sin-offering; knew the
meaning of the sleep of the LORD within the Soul, the overwhelming fear begotten of the powers of the
elements, the sad consciousness of the loss of the awakened and realized
Christhood, and what it meant to feel so utterly forsaken as to cry out in
agony of Soul, “Carest Thou not that we perish?”
WHAT THE
ALLEGORY REVEALS
The
allegory was one spoken by the Master to the inner group of disciples for the purpose
of helping them to understand the meaning of the terrible conflicts which were
and still are so obviously a part of the experience into which every earnest
disciple enters. It
was told by Him in order to deepen
their trust in the Divine Love, to impress them with the ever-blessed truth
that never fails to accomplish for the Soul absolute conquest over the
elemental kingdoms. For the Master knew what lay ahead of them after the
passing of the Christhood. He had beheld in the
(p. 14)
arise as the result of the
materialization of the Teachings. He foresaw the arising of the conditions
which turned the whole spirit of Christianity into one that sought and
delighted in mental and even physical conflict. He knew how the inner life
would be overwhelmed by the tempests generated from such a spirit; how the sea
of experience, across which the little ship of the Soul must needs pass, would
be turned into tumultuous waters; how the storm-spirits, the elemental
influences, would be let loose as the result of the intellectual conflicts and
ecclesiastical claims and oppression, to hold revelry upon these waters; how
great would be the sufferings of the members of the inner group of disciples,
as well as all earnest Souls. Hence the aim of the allegory.
And
what a picture of the thoughtfulness of the Divine Love we have in this
allegory told by the Master! What tender care is revealed in this vision of
coming events, wherein the Soul’s difficulties are anticipated.
How great is the love revealed in the forward look on their behalf, the
endeavour to prepare them for the coming hardships, and to guard them against
the influences of that evil day. With what sorrow did
He foresee the changes that would take place in the conditions amid which they,
and indeed all earnest truth-seekers, would find themselves; and with what
tender solicitude did He yearn over them and endeavour to prepare their minds
to meet the turbulent conditions without allowing these to effect any permanent
change in themselves. What pathos there was in the message as He gave it to
them in the allegory of the storm-swept sea, and the trying experiences of the
little ship and all aboard her. To understand the
depth of feeling with which it was spoken by the Master, one must have been
present to hear it.
THE
BIRTH-STORIES
The
Teachings contained in the Birth-stories were at once both beautiful and
profound. They were allegories, in part concerning the Christhood of the Master
and the Divine Manifestation through Him; in part concerning the Sin-offering;
and in part concerning the history of those Souls who formed the inner group of
disciples, and others of the same order, as well as the manner in which the
Christ-state was born within every one who sought it. The stories were records
of facts; but the facts were
(p. 15)
of Soul-histories and events. They were
allegories of realities; the realities, however, were not in the objective
world. They belonged to the realm of true history; but the history was
empirical. They were wonderful cryptographs. Here we can give only an
indication of their meaning.
The Annunciation was a beautiful Soul experience,
and had naught to do with the Motherhood of the body of the Master. It
concerned the birth of Christhood within the Soul. For the Christ-life is “the
holy thing begotten within” Maria the Soul, from the Holy Breath. And it
is that holy state which bringeth with it Light for all Souls. Unto every one
in whom such an event is taking place, the Angel of the Lord appears and
affirms the nature of the event.
The appearing of
the Angel of the Lord unto Mary and Joseph was a blessed fact. But Mary and Joseph
were not the personal names of the earthly parents of the Master. They
represented spiritual and divine states. Though in a very special sense these
terms spake of the Master’s inner experiences, yet they represented the
experiences through which all Souls pass on their way to the realization of the
perfect Divine Life, the two representing, as their names imply, the feminine
and masculine modes of the Soul. In relation to the Master they revealed the
high estate of realization to which He had reached in having become Maria loseph – a Soul with Divine
consciousness, and one overshadowed by the Adonai. The Virgin Mary was the
Divine Soul (virgin meaning a pure Soul) in and through whom the Christhood was
to be made manifest.
The going up
into Bethlehem and the birth there, had an exceedingly beautiful
meaning. For the term
The Angel of the
Lord appearing unto the Shepherds upon the plains (planes) of
(p. 16)
by the Shepherds, contained profound experiences
relating to the Christ-Soul and the Christhood Order. On the one hand it was
the embodiment of experiences which are actually passed through by every Soul
on the way to Christhood, and during its dwelling on the planes of Bethlehem or
spheres of the Jesus-life; whilst, on the other hand, it was an echo of what
took place within the ancient Order of the Christhood long ages prior to the
Advent, when that sublime Manifestation was foretold.
The Magians, and
His Star appearing unto them to inform and lead them to the place of the
Christ, was
an allegory of beautiful spiritual import, and signified the state arrived at
by the Soul, and the degree of the Christhood to which it had attained. For the
Star was the sign of Divine Christhood; and the three Magians represented the
three Divine Principles within the Soul bowing in reverent worship before the
Divine, and the consecration of their special gifts unto the Christhood
service.
The
Magians found the Christ-child in a manger outside the Inn in the little city
of
The
life of that one in whom the Christ-child is born must be a friend of the
creatures. It could not be otherwise. The ox in the stall, the ass in the
stable, the sheep in the byre, the dove in its cote, and all creatures in their
several degrees of unfoldment, are related to such a life by indissoluble ties,
even that of the Oneness of all true life, and by the fact that the gentle
creatures have been the venues through which the
(p. 17)
Soul has passed upwards in its true
evolution before the Divine Love. To be born in the stable or byre, and cradled
in a manger, therefore, means very much more than to be born amid lowly
conditions. For the Soul truly was cradled amongst the creatures. And when the
Christ-child is about to be born within the Soul, the life awakens to the
consciousness of its relationship to all the creatures, its duty unto them, and
the service it must perform in making manifest the Divine Love then awakening
within the Soul.
Of
course all this implies the Redeemed Life for the individual. It presupposes a
very genuine sympathy with all the creatures, a sympathy
so rich and full in manifestation that it could not hurt the creatures for its
own pleasure, nor cause them to be wounded, afflicted and killed on any pretext
whatsoever. It shows how the Soul will look upon the creatures when once the
Christ-child is born within; how it will spread over them the mantle of true
pity, and protect them; how it will recognize them to be, not only the venues
by means of which souls came up on to the Human Kingdom, but members of the
Father’s Household. It teaches us how impossible it will be for those who
are born into the Jesus-Life to have the creatures killed for food, clothing,
and purposes of pleasure or healing. It reveals that beautiful state of love
which could not consent to the creatures suffering so unjustly. Unto such men
and women the Abattoirs will be as hells in all their conditions. The cruel
sport indulged in with such zest by so many men and women whose power and joy
of life are manifested in the destruction of vast numbers of the beautiful
creatures whose place in the economy of the world so few seem to understand or
even think of, will be to such Souls the most ignoble of pastimes, the most
heartless of pursuits, the work of all who unconsciously are the emissaries of evil.
The Physiological Laboratories where those creatures which have had the
misfortune to fall into the hands of the Scientists who there pursue their
nefarious traffic in the lives of the helpless ones, and make them to pass
through the very ‘fires of gehenna” – scientific inquisitors
who are bereft of pity as they try to wring from the fearfully afflicted lives
the secrets of their being – they will be led, through their
consciousness of the Oneness of all Life, to see in the light of the
Christ-spirit, the Christ-love, the Christ-compassion, to be the very
apotheosis of ignorance and wickedness.
What
a profound meaning is to be found in the picture of the birth of the
Christ-child within the refuge for the creatures, and His cradling in the
Manger! Great is the depth of meaning that may be found in
(p. 18)
this story which makes the birth of
the Master and His cradling to have taken place amongst them! When we know its
inner spiritual significance, the literal story is changed into a veritable
treasure-house full of invaluable riches. In the Advent the creatures were
concerned as well as the Human Races. In the birth of the Christ-child and the
full Manifestation of Christhood lay the hope of the groaning Creation. Unto
this end was the story told; unto this end is it now interpreted.
A
SOUL FESTIVAL
You
will all know that Easter-tide is the supposed anniversary of the coming forth
of the Master known as Jesus, from the Sepulchre, and the proclamation by the
Angels to His sorrowing friends that He had indeed arisen from the dead.
But
the real Easter is something very different from, and infinitely more exalting
for every one than the arising out of an earthly tomb. It is the arising of the
Soul above all earthly limitations, and the ascension into
the Atmosphere of the Heavens of the whole Being. For the true Resurrection is
the bursting forth into beautiful bloom of all the desires and feelings of our
Heart and the noble thoughts of our Mind: just as the plants do when
Spring-time comes round after the dark and cold of Winter.
The
great lesson of Easter-time is thus acquired and understood when we recognize
it to imply the renewing, reviving, and re-empowering of all our wonderful Soul
Gifts from the FATHER-MOTHER. For thus it becomes in us that
when we arise and realize these Blessings, the LORD hath risen indeed for us, through HIS arising within our Mind, Heart,
Soul and Spirit.
May
the Light and Joy of the true Resurrection Morn fill you; and may you indeed
hear the Angelic Voices telling you the Glad Tidings of your own risen
Childhood unto the FATHER-MOTHER.
(p. 19)
The
Winter is over and gone away, and the voice of Spring
is heard in the land. It is the time of the Earth’s Easter. The
resurrection morn has broken, and out of the graves of matter
arise and spring forth into manifestation the most wonderful forms of
life. There is no voice nor language articulated; yet
these speak to all who can understand, of the Eternal Mystery. For trees and
flowers are living symbols of purpose, thought, energy, service, education and
illumination. Those only who still sleep though the morn has broken, could fail
to behold the witness of Spring to the Eternal Love
and Wisdom, and hear the message poured forth from the flowers and trees.
*
*
*
*
*
The
real Easter is like the sacred Rod, the Law, and the Divine Manna, hidden in
the
Easter
Day is the hour of the Soul’s great awakening, when it comes into a vital
consciousness of its Divine Childhood, and there takes place the arising out of
the grave of spiritual darkness and impotence, and the coming forth into the
Light of Christhood and the resurrected Life of Jesus.
*
*
*
*
*
Easter
contains the secret of the Son of GOD realized by the Initiate. It is a Day of Wonders. Its Signs are
miraculous and prophetic. The trees in the
(p. 20)
the Garden, and the Initiate gains
the right to the Tree of Life. To partake of that Tree is to become as the
Gods. It is to learn unto the understanding of the Eternal Mystery.
Herein is the
real meaning of Easter. It is the prophecy of full ascension of Being into realms of the Gods,
and entrance into the
(p. 21)
Contact
information:
10 De Vere
Gardens
LONDON
W8
5AE
Tel:
020 7937 7012.
USA Literature
Secretary
PO
Box 2472
La
Grange
Illinois
60525
Tel:
1-800-611 1361
G.
McMillan
Victoria
Australia
Tel:
(03) 9874 4676
E-mail:
ordcross@ivu.org
Website: www.orderofthecross.org
Sections: General Index Present Section: Index
