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(p. lxxxix)






Preface to the Fifth Edition (i-lxvii)

Preface to the Second (Revised) Edition (lxix-lxxx)

Preface to the First Edition (lxxxi-lxxxviii)






PART 1. Purpose of this book; to supply the existing need of a perfect system of thought and life by one founded in the nature of existence. This not a new invention, but a recovery of the original system which was the basis of all religions. Its recovery due to the same means by which it was originally received, namely, the Intuition, which represents the knowledges acquired by the Soul in its past existences, and complements the intellect, being itself quickened and enhanced

(p. xc)

by illumination of the Spirit. Revelation a proper prerogative of man, belonging to him in virtue of his nature and constitution, and crowning the reason. God the supreme Reason. The Understanding, the “Rock” of the true Church. Illustrations of Method, classic and rabbinical. Sketch of Doctrine. Spirit and Matter: their nature, relations, and essential identity. Existence and Being. The Kalpa, Sabbath, and Nirvana, Divinity of Substance: its unity and trinity, and mode of individuation and development. The true doctrine of creation by evolution; found in all religions, as also that of the progression and migration of Souls; personal and historical testimony to its truth; recognised in Old and New Testaments. Rudimentary man. The Sphinx. (1-25)


PART II. Relation of the system recovered to that in possession. The true heir. Religion, being founded in the nature of existence, is necessarily non-historical, independent of times, places, and persons, and appeals perpetually to the mind and conscience. Objections anticipated. Persistency of religious ideas due to their reality. The apparently new not necessarily really new. Christianity not exempt from the influences which caused

(p. xci)

the deterioration of Judaism. Its future development by means of new revelation foretold by its Founder. Need of such new revelation to preserve, not only religion, but humanity from extinction. The “man of sin” and “abomination that maketh desolate.” Substitution of Gospel of Force for Gospel of Love. One name whereby is salvation, but many bearers. The Christs. (25-37)






PART I. The Soul, universal or individual, the supreme subject and object of culture; the essential self, to know which is the only wisdom, involving the knowledge of God. Mysticism or Spiritualism, and Materialism, the doctrines respectively of Substance or Spirit, and of phenomenon. Matter a mode or condition of Spirit, and indispensable to its manifestation. The object of all religion and subject of all revelation the redemption of Spirit from Matter. Necessity to creation of the idea of a No-God. The ascent from Nature’s Seeming to God’s Being. The recovered system and Materialism respectively as Phoebus and Python. (38-44)


(p. xcii)

PART II. The Soul as individual, its genesis and nature: the divine idea, eternal in its nature, but perishable if uninformed of the Spirit. The “Fire of the hearth:” the Divine breath. Convergence and divergence: the celestial Nirvana, and that of annihilation. The end of the persistently evil. The planet and its offspring. The fourfold nature of existence, alike in macrocosm and microcosm, due to differentialities of polarisation of original substance. (44-50)


PART III. The Soul as individual, its history and progress: commencing in the simplest organisms, it works upwards, moulding itself according to the tendencies encouraged by it; its final object to escape the need of a body and return to the condition of pure Spirit. Souls various in quality. The parable of the Talents. (50-52)


PART IV. Of the nature of God; as Living Substance, One; as Life and Substance, Twain; the Potentiality of all things; the absolute Good, through the limitation of whom by Matter comes evil. Subsists prior to creation as Invisible Light. As Life, God is He; as Substance, She; respectively the Spirit and Soul universal and individual; the Soul the

(p. xciii)

feminine element in man, having its representative in woman. God the original, abstract Humanity. The seven Spirits of God. “Nature.” The heavenly Maria, her characteristics and symbols. As Soul or Intuition, she is the “woman” by whom man attains his true manhood. The defect of the age in this respect. No intuition, no organon of knowledge. The Soul alone such organon. (52-58)


PART V. Divine Names, denotative of characteristics. Function of religion to enable man to manifest the divine Spirit within him. Man as an expression of God. The Christs, why called Sungods. The Zodiacal planisphere a Bible or hieroglyph of the Soul’s history. Bibles, by whom written. The “Gift of God”. (58-63)







PART I. The sphere of the astral, its four circuli and their respective occupants. The Shades; purgatory; “hell”; “devils”; “the Devil”; possession by devils; “souls in prison”;

(p. xciv)

under the elements”; spirits of the elements, subject to the human will; souls of the dead; the anima bruta and anima divina. Metempsychosis and reincarnation; conditions of the latter; descent to lower grades; cause of the Soul’s loss. (64-75)


PART II. The astral or magnetic spirits by which, ordinarily, “mediums” are “controlled”; reflects rather than spirits; difficulty of distinguishing them from Souls; elements of error and deception; delusive character of astral influences; their characteristics; danger of a negative attitude of mind; necessity of a positive attitude for Divine communication; spirits elemental and elementary; genii loci; cherubim. (76-85)


PART III. The sphere of the celestial; the procession of Spirit; the triangle of life; the Genius or guardian angel, his genesis, nature, and functions; the Gods, or Archangels. (85-93)






PART I. This the central doctrine of religion, and, like the Cosmos, fourfold in its nature.

(p. xcv)

What the doctrine is not; its corruption by materialism; priestly degradation of the character of Deity. The Bible represents the conflict between prophet and priest, the former as the minister of the intuition, and the latter as the minister of sense. (94-99)


PART II. The occult side of the sacrificial system. Effusion of blood efficacious in the evocation of sub-human spirits, as shown by various examples. These spirits visible in the fume of the sacrifices. Astral spirits personate the celestials. Abhorrence of the true prophet for bloodshed, illustrated in Buddha’s rebuke to the priests. The orthodox doctrine of vicarious atonement, a travesty due to astral spirits, of the true doctrine. Pernicious effects of the use of blood (or flesh) for food; impossibility, on such diet, of attaining full perception of divine truth. (99-105)


PART III. Antiquity and universality of the Cross as the symbol of Life physical and spiritual. Its application to the doctrine of the Atonement fourfold, having a separate meaning for each sphere of man’s nature. Of these meanings the first is of the physical and outer, denoting the crucifixion or rejection of the Man of God by the world. The

(p. xcvi)

second is intellectual, and denotes the crucifixion or conquest by man of his lower nature. The third, which refers to the Soul, implies the passion and oblation of himself, whereby the man regenerate obtains the power – by the demonstration of the supremacy of spirit over Matter – to become a Redeemer to others. The fourth appertains to the Celestial and innermost, and denotes the perpetual sacrifice of God’s Life and Substance for the creation and salvation of His creatures. The pantheistic nature of the true doctrine. (105-117)






PART I. Psyche as the Soul and true Ego the result of Evolution, being individualised through Matter. (118-123)


PART II. Man’s two personalities. Karma or the results of past conduct and consequent destiny. The soul essentially immaculate. (123-124)


PART III. The Ego more than the sum total of the consciousnesses composing the system, as representing these combined and polarised to a higher plane. The Psyche alone subjective and capable of knowledge. (125-135)


(p. xcvii)

PART IV. The Shade, the Ghost, and the Soul; their respective natures and destinies. (135-139)


PART V. The Anima Mundi, or Picture-World. The soul of the planet, like that of the individual, transmigrates and passes on. (139-141)


PART VI. The Evolution of the Ego, and therein of the Church of Christ, implied in the dogmas of the Immaculate Conception and the Assumption of the B.V.M. (141-144)






PART I. The first Church; its type the Kaabeh, or cube, denoting sixfoldness; dates from “Paradise.” The Merkaba, or vehicle of God, drawn by the four elements. The four rivers of Eden. Allegorical character of the Mystic Scriptures; how recovered by Esdras; their origin and corruption. (145-153)


PART II. The parable of the Fall: its signification fourfold, being one for each sphere of existence; the first, physical and social. (154-161)


PART III. The second signification rational and philosophical; the third, psychical and personal. (161-166)


(p. xcviii)

PART IV. The fourth signification spiritual and kosmical. The Restoration implied in the Sabbath, and prophesied in the Zodiac, and in the arms of Pope Leo XIII. (166-171)


PART V. A new Annunciation. (172-175)






PART I. Interpretation of Scripture dual, intellectual and intuitional, or exterior and interior; the Soul as the woman, through whose aspiration to God man becomes Man in the mystic sense, and made in the image of God; and through whose inclination to Matter he falls from that image. As the fall is through loss of purity, so the Redemption is through restoration of purity. (176-187)


PART II. The Soul’s history as allegorised in the books of Genesis and Revelation. (187-194)


PART III. Source of errors of Biblical interpretation. The historical basis of the Fall. The Church as the Woman. Rise and Fall of original Church. A primitive mystic community. The source of doctrine, interior and superior to priesthoods. (194-204)


(p. xcix)

PART IV. Nature and method of historical Fall. The three steps by retracing which the Restoration will come. Tokens of its approach. (204-209)






PART I. The “great work” the Redemption of Spirit from Matter: first in the individual, next in the universal. Definition of mystic terms used to denote the process: “Passion,” “Crucifixion,” “Death,” “Burial,” “Resurrection,” “Ascension”. (210-217)


PART II. The Man perfected and having power: the “philosopher’s stone,” and kindred terms; the Adept and the Christ; sense in which the latter may be called a medium for the Highest; not as ordinarily understood: the Hierarch or Magian, his qualifications and conditions. (217-224)


PART III: Design of the Gospels to present perfect character of Man Regenerate; selection of Jesus as subject; Church’s failure of comprehension through loss of spiritual vision, due to Materialism. Answer to objection.

(p. c)

Jesus as Liberator necessarily spiritual; Paul’s view. Method of Gospel symbolism; the miracles; kosmic order of Gospels. (225-232)


PART IV. Parentage of the Man Regenerate. Joseph and V. Mary as representatives of Mind and Soul. The two Josephs. Catholic tradition and hagiology. Mary Magdalen as type of Soul; also Seven Apocalyptic Churches. Identification of the Magi; the Stable and Cave of the Nativity. The John Baptist within. The Acts of the B.V.M. Ascension and Assumption. Final State of Soul. (232-244)]


PART V. The Twelve Gates of the Heavenly Salem; the Tabernacle; the Round Table and its “bright Lord;” the Number of Perfection; the genealogy of the Man Regenerate; “Christ” no incarnate God or angel, but the highest human. The world’s present condition due to sacerdotal degradation of truth. Christian gospels represent later stages only of regeneration, the earlier ones having been exemplified in the systems of Pythagoras and Buddha. Christianity framed with direct reference to these, not to supersede but to complete them; Buddha

(p. ci)

and Jesus being necessary to each other, as head and heart of same system. Of these combined will be produced the Religion and Humanity of the future; hence the import of the connection between England and the East. “Abraham, Isaac, and Jacob.” The “Kings of the East.” The “Eastern Question”; its interior significance; the destiny of Islamism. (224-257)






PART I. The two modes of Deity; God as the Lord, in the Bible, the Kabbala, and the Bhagavad Gita. Swedenborg and his doctrine: his limitations and their cause. The Hermetic doctrine. The “Mount of the Lord.” True meanings of “Mystery”; sacerdotal degradation of the term, and its evil results. (258-264)


PART II. Function of the Understanding in regard to things spiritual. Its place in the systems human and divine. The “Spirit of Understanding,” his various names and

(p. cii)

symbols, and relation to the Christ. Cognate myths in illustration. Hermes as regarded by the Neoplatonists and by modern Materialists. Mystic and Materialist, the feud between them. The School of Torturers. The “Mystery of Godliness,” according to Kabbala and Paul. The Pauline doctrine concerning Woman; its contrast with the doctrine of Jesus. Woman according to Plato, Aristotle, Philo, the Fathers, the Church, the Reformation, Milton, Islamism, and Mormonism. (264-282)


PART III. Charges whereby it is sought to discredit the system of the Mystics; Plagiarism and Enthusiasm: the signification and value of the latter. Ecstasy: its nature and function. Mystics and Materialists, their respective standpoints. Conspiracy of modern science against the Soul. Materialists, ancient and modern, contrasted. (282-291)


PART IV. Man’s perception of God sensible as well as mental. The Divine Unity, Duality, Trinity, and Plurality. The Logos, or Manifestor. The mystery of the human Face. (291-295)


PART V. The Vision of Adonai. (296-299)


(p. ciii)

PART VI. “Christ” as the culmination of Humanity and point of junction with Deity. The Credo of the Elect. (299-302)






I. The Constitution of Existence: Its Nature and Unity (Being Lecture V, of the First Edition) (305-327)

II. Paragraphs 27 to 41 of Lecture VIII, of the Second Edition (328-340)

III. “The Perfect Way and Its Critics (341-364)







(p. cv)




Portrait of Anna Kingsford, aet. 40 (Frontispiece)

Portrait of Edward Maitland, aet. 68 (Frontispiece)



Fig. 1. The Cherubim of Ezekiel and the Apocalypse (147)

Fig. 2. The Tabernacle in the Wilderness (246)



Fig. 3. Schematic Section of the Typical Organic Cell (311)

Fig. 4. Schematic Section of the Typical Wandering Cell (317)

Fig. 5. Break-up of Fixed Cell (317)

Fig. 6, 7, 8. Schemata Showing the Magnetic Molecular Poles in Health and in Disease (Sections) (325)

Fig. 9. Section of the Great Pyramid of Gizeh (335)

Fig. 10. The Marriage of the Hierophant (338)



(p. cvii)

“And the Lord God said unto the serpent . . . I will put enmities between thee and the woman, and between thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.” – Gen. iii. 14, 15.


“And a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.” – Apoc. xii. 1.



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