• The Logia or Sayings of the Master, as
Spoken by Him; Recovered in these Days, as Was Foretold by Him. John Todd Ferrier. Londres, The Order of the Cross, 1991. 412 pp.
Informações:
Esta é uma das obras principais do Rev. Ferrier, fundador da Ordem da
Cruz. Nela encontramos a seguinte dedicatória, que nos dá uma idéia
da importância atribuída pelo Rev. Ferrier a Anna Kingsford e Edward
Maitland:
“DEDICATÓRIA
“Aos membros da ANTIGA
ORDEM DE CRISTO, os quais têm sido durante inúmeras eras habitantes
deste sistema planetário, ministrando para as crianças da Terra nas
coisas que são de Deus e da Alma, os verdadeiros Videntes e Profetas de
todas as eras e de todos os povos, os Intérpretes da Sabedoria Divina e
Dispensadores do Divino Amor;
“E muito especialmente para aqueles dentre esses que formaram o grupo interno
dos amigos mais íntimos do Mestre, e Dele ouviram estes Logia (Ensinamentos),
e testemunharam Seu pesar nos dias do Seu Gethsemane;
“E desses últimos nós nomearíamos dois que estiveram entre nós uma vez mais como
os Mensageiros do Altíssimo, e que agora ministram do Céu, que são ANNA BONNUS KINGSFORD e EDWARD MAITLAND, que eram conhecidos por outros nomes
nos dias da abençoada Manifestação e que estavam próximos do Mestre;
“Para esses é dedicado este volume.”
A obra pode ser adquirida de seu editor:
The Order of the
Cross.
A
seguir temos sua página de título, seu Conteúdo e os links
somente para o Prefácio, para a Introdução e para o
primeiro capítulo, O Batismo de João,
pois a obra é ainda protegida por
copyright:
THE LOGIA
OR
SAYINGS of
the MASTER
AS SPOKEN BY HIM;
RECOVERED IN THESE DAYS,
AS WAS FORETOLD
BY HIM.
J. TODD
FERRIER
THE ORDER OF
THE CROSS
10 DE
VERE GARDENS
KENSINGTON
LONDON W8 5AE
CONTEÚDO
Dedicatória (v)
Prefácio
(vii)
Conteúdo (xi)
Introdução (1)
PARTE I. O BATISMO DE
JOÃO (11)
A Voz no Deserto.
As Águas do
Jordão.
A Vinda de Cristo.
PART II. DISCIPLESHIP (21)
The Finding of Christ.
The Call of Disciples.
Not to be Called Masters.
Purity, and the Value of Life.
Concerning Offences.
The Little Ones of the Kingdom.
Heavenly Treasures the Great Requisite.
The Lost Sheep of the Fold.
The Good Shepherd.
The Younger Brother.
The Marriage Feast.
The Women who Found the Lost Coin.
Stewardship and the Use of Talents.
The Virgins and the Marriage Festival.
A Vision of Hades with its Gehenna and Gehinnom.
The Different Soils of Life.
The Work Wrought by the Enemy.
The Soul as the Fisherman.
The Cohort of Angles at Beth phage.
(p. xii)
The Fig-Tree that Withered Away.
Healing the Obsessed.
The Way of the Birth from Above.
The Holy Breath.
Bringing Bach the Supposed Dead.
The Giving of Sight to the Blind.
Concerning the Law of Divorce.
The Humble of Heart.
PART III. DISCIPLESHIP (83)
Within the Secret Place.
The Prayer for Initiates.
The Doctrine of the Logos.
When the Kingdom Cometh.
The Shepherds of Bethlehem.
The Way of the Birth of Jesus Christ.
The Benedictus – A Song of Israel.
The Magnificat – A Song of the Soul.
The Story of the Magi.
The Presentation in the
Temple.
Gloria in Excelsis.
The Children of the
Bethlehem.
The Flight into Egypt.
Witnessing of the Father-Mother.
The Nourishing of the People.
The Law of Ceremonial.
Concerning the Works of God.
The Healing of the Leper.
An Event of Great Moment.
The Vision of One Who Was Blind.
The Demons and the Swine.
The Stilling of the Waters.
Coming Events – The Vision of Peter.
The Foundation of God’s Church.
The Prophecy of Peter’s Denial.
A Story of the Passion.
Going through Samaria.
In the Days of the Regeneration.
(p.
xiii)
PART IV. THE CHRISTHOOD
(Epistolary) (147)
The Elect Ones.
Epistles of Christ.
The Abrahamic Allegory.
Remembering the Divine Graciousness.
The Mystery of God.
The Gifts of the Spirit.
Spiritual Discernment.
Love Transcendent.
The Veil of Moses Lifted.
The Grace of the Lord.
The Earthly and the Heavenly.
The Rising from the Dead.
The Imprisoned World.
The Divine Conqueror.
Experiences of the Oblation.
The Burden of Oblation.
The Restoration of Israel
Foretold.
PART V. THE CHRISTHOOD (of the Soul) (189)
The Marriage in Cana.
The Perfect Union.
The Mount of Transfiguration.
The Manna of Life.
The Bread of Life.
The Lord as the Vine.
The Beatitudes of the Immortals.
The Return of the Presence.
The Night and the Dawn.
The Greater Works.
PART VI. THE CHRISTHOOD (The Great
Oblation) (209)
The House of Mary.
The Anointing.
The Gethsemane.
The Sayings of the Cross.
(p. xiv)
Fragments from the
Garden
of Sorrow.
The Burden of Ransom.
The Way of the Cross.
The Forty Days in the Wilderness.
An Echo of the Sin-offering.
The Great Lament.
The Exceeding Sorrow.
The Recovery of the Logia Anticipated.
Preparing the Guest Chamber.
The Eucharistic Supper.
The Eve of the Passover.
The Humiliation and Condemnation.
The Crucifixion.
After Ten Days.
Sins Remitted or Retained.
Sharers of the Oblation.
The Closing Scene.
The Last Allegory.
The Great Request.
PART VII. VISTAS OF EVENTS TO COME (259)
Going through Samaria.
The Well of Jacob.
The Woman Discovering Christ.
In the House of Simon.
The Way of the Debtors.
The Woman in Simon’s House.
The Seven Fishermen of Galilee.
The Mystery of the Fish.
The Mysterious Soliloquy.
Washing the Disciples Feet.
The Case of Simon Peter.
A Story of the Oblation.
The Sleep and Awakening of Lazarus.
The Sorrow of Maria Magdalene.
A Vision of the Lord.
The Prayer of the Aftermath.
(p.
xv)
PART VIII. THE APOCALYPTIC VISIONS (301)
Section I.
The Overthrow of the
Great
City.
The
Ancient Church Unveiled.
The Glory of Adonai.
The Church in Ephesus.
The Church in Smyrna.
The Church in Pergamos.
The Church in Thyatira.
The Church in Sardis.
The Church in Philadelphia.
The Church in Laodicea.
Section II.
The Trone of the Eternal One.
The Book that Was Sealed.
The Opening of the Seven Seals.
The Travail of the Christhood.
The Loosening of the Four Breaths.
The Hosts of the Tribulation.
The Song of the Redeemed.
The Seraphim and the Golden Censer.
Section III.
The Voices of the Seven Trumpets.
Lucifer, Star of the Morning.
The Measuring of the Temple.
God’s Two Witnesses.
The Voice within the Temple.
Woman Clothed with the Sun.
Her Persecution and Preservation.
The Beast that Rouse Out of the Sea.
The Lamb that Spake as a Dragon.
The Twelve Tribes of Israel.
The Coming of the Messenger.
The Mystery of Babylon.
The Overthrow of all False Systems.
The Lord Alone Reigneth.
(p. xvi)
The Word of God the Redeemer.
The Seven Arcs of Light.
The Angel of the Sun.
The Binding of Satan.
The First Resurrection.
Section IV.
The New Creation.
The Holy
City.
The Restored Eden.
INDICES
1. Glossary Index (390)
2. Subject Index of the Logia (399)
3. General Index (402)
(p. v)
DEDICATÓRIA
“Aos membros da ANTIGA
ORDEM DE CRISTO, os quais têm sido durante inúmeras eras habitantes
deste sistema planetário, ministrando para as crianças da Terra nas
coisas que são de Deus e da Alma, os verdadeiros Videntes e Profetas de
todas as eras e de todos os povos, os Intérpretes da Sabedoria Divina e
Dispensadores do Divino Amor;
“E muito especialmente para aqueles dentre esses que formaram o grupo interno
dos amigos mais íntimos do Mestre, e Dele ouviram estes Logia (Ensinamentos),
e testemunharam Seu pesar nos dias do Seu Gethsemane;
“E desses últimos nós nomearíamos dois que estiveram entre nós uma vez mais como
os Mensageiros do Altíssimo, e que agora ministram do Céu, que são ANNA BONNUS KINGSFORD e EDWARD MAITLAND, que eram conhecidos por outros nomes
nos dias da abençoada Manifestação e que estavam próximos do Mestre;
“Para esses é dedicado este volume.”
(p. vii)
PREFÁCIO
SOME
who turn to these pages in the hope of finding an ordinary biography of the
Master, known to the West as Jesus Christ, will meet with disappointment; for it
is not the biography of the Master with which we are concerned, but the
restoration of the Teachings which He gave. A true biography of Him would be
indeed profoundly fascinating and full of interest; but it need not for one
moment be supposed that such a biography would accomplish that which the marred
fourfold biography of the Evangelists failed to do. It could not effect that for
which the Manifestation of the Blessed Life was made and the Sin-offering
Oblation offered; for only through the Teachings which He gave, the right
understanding of them, and the making of them concrete in experience, could the
supreme purpose of the Manifestation be achieved. It is possible to admire a
biography and worship the subject of it, and yet utterly fail to apprehend the
purpose and aim of the life – just what the West has done all through this era.
After eighteen centuries of supposed interpretation and progress, the World that
professes to worship the Master and follow Him, marks its most singular failure
in the revelation of the conditions of that world. The nations that have most
loudly acclaimed Him Prince of Peace and Redeemer from sin and wrong, and
claimed Him as their Saviour and King, have followed only too surely the false
prophet whose materialistic teachings have misled the whole world. They have set
up the image of the Beast of every kind of gross materiality upon the planes of
the earth, and even within the Temple of Life, and bowed down to it, and
oppressed those who would not bow down and worship. They have made friends of
the Dragon of Oppression to wound and crush each other, all of them praying to
the Prince of Peace to give them the victory to the utter overthrow and
abasement of each other. The peoples who have most loudly proclaimed the Gospel
of Love have cherished and
(p. viii)
revealed the
deepest hates. Those who should have been initiated into the knowledge of the
true glory of life, have set upon it false values, accounting man as nothing
unless as an earning and fighting unit. The most ostentatious spreading of
religious wares has been done by the very nations whose vision of life has been
so false that true religion can scarcely find room to make itself manifest.
These have mostly killed the true expression of the Soul’s life, whilst with
clanging cymbals they have announced themselves the devout followers of Him whom
they believe to have been meek and lowly in heart, and in life the Saviour of
all.
In the following pages there is no biography as such, though the Sayings reveal
the several degrees of the Manifestation. In these Sayings the true Way of Life
is set forth in such manner that it must be obvious unto all who truly seek an
entrance into the Kingdom. The Path of Jesushood is most clearly and
emphatically revealed; the deeper experience of Christhood is unveiled; and the
perfect Atonement is made manifest in which the Soul is one with the Lord. There
is thus the threefold manifestation of Jesushood, Christhood, and the
Lord-consciousness, in which the Lord speaks directly through the Soul – the Way
of Life, the Light of Life, and the Divine Pleroma. Of these beautiful states of
Soul-realization the Sayings are the exposition and interpretation. And to these
remarkable revelations of the value and destiny of the human Soul, the high life
unto which it is called, the path to be followed, the nature of the realizations
that would become its heritage, there is added the true nature of the Oblation
known as the Sin-offering, the reason for it, the path along which it would take
the Master, the duration of it, and the tragedy of its awful sorrow and anguish.
These Teachings were designed to aid Souls in different degrees of spiritual
attainment. All had to pass through the first initiation, or the baptism of John
in the Waters of the Jordan, ere they could find Jesus – come to the state of
Jesushood. Whilst all could find Jesus in this sense, there were many who could
not proceed further, so that the several degrees of Christhood could only be
found by the few, especially the higher degrees of that state in which it was
said that the Soul had found Christ. To the elect Souls only – those who had
found Jesus, then Christ – was the Lord made manifest.
(p. ix)
For the same purpose as the Sayings were originally spoken, are they restored
and given to all who may be able to follow. For their appearing they require no
apology; they are their own apologia. They are not likely to appeal to those who
prefer the ways of human and priestly traditions to those of God and the Soul.
But in the hearts of many they will find response, and especially in those who
were once within the Household of the Faithful, or the Order of the Christhood
in the ancient days. To these it will be no barrier to the discernment of their
source and meaning, that they come to them in terms and arrangement differing
much, and often fundamentally, from the teachings given in the New Testament
records; for these know that the light of truth is in itself, and that it is not
dependent upon any formula, or school, or institution, or authority begotten of
men. It will be no occasion of offence to such Souls that the beautiful
Teachings of the Master, and His strange and remarkable Sayings, should be
separated from the false environments in which they were placed, and the
historical and Jewish garments in which they were clothed. Such Souls will now
be able to perceive and understand many things, to trace something of their own
past history and the ancient heritage which was theirs, and is now once more to
be entered into – the true promised land. To the question, Whence know we these
things? they will find an answer in the Sayings, and themselves come into the
blessed consciousness that the dawn of the Resurrection morning has broken upon
the world, and that the Lord has risen indeed, and that He calleth them. Nay,
they may now discern the arising of the Christhood, of which Order they
themselves were once members. And those who belonged to the group of disciples
in the days of the blessed Manifestation through the Master, many of whom are
now upon these outer planes, will also discern the signs of the times, and know
that the Oblation of the Sin-offering is accomplished.
(p. 3)
INTRODUÇÃO
THIS volume of the Sayings of the Master contains His chief utterances, those
given in parable, allegory, and those spoken to the inner groups of interested
friends. The accepted records are believed to contain these Sayings in
practically perfect form; yet in the four Evangelists the reports of what He did
say are so maimed as to misrepresent His meanings, and not infrequently give to
them quite a foreign meaning. In many things the four Evangelists contradict one
another. As they stand in these records, some of the Sayings could not have been
the utterances of the Master, for they are a contradiction of the state of
Christhood, and even of Jesushood. Nor would they ever have been accepted as
His, had the meaning of these two blessed states of Soul attainment been
understood.
In the present volume, which is naturally the complement of The Master: His Life and Teachings, the Sayings are brought into truer relationship and freed from
their oft-times Jewish setting. They are presented in the form in which they
were spoken. The allegories, which were changed into narratives by the writers
of the Gospel Records, will be found to contain other and deeper meanings than
the narrative form implies. Many of the profound Sayings of the Master are to be
found mixed up in the Pauline Letters, much corrupted as to their meaning, and
placed amid environments that were foreign to them. For the real mystic Sayings
in the Pauline Letters, formed part of the Logia spoken by the Master to the
inner group of initiates. These Sayings we have presented in a separate section
that they may be the more easily recognised, and we have brought together
portions which were separated when made use of by the Pauline writers, when they
sent out their letters to the first communities of the New Religion.
(p. 4)
It might be well here to say a word about those Sayings, and how they came to be
put into the Letters to the Churches. They had been embodied in a larger
treatise for use amongst the members of the Brotherhood composed of the intimate
friends of the Master. That treatise was known amongst the brethren as the Logia
of St. John. It had been preceded by the evangel of St. Matthew, the very record
concerning which there has been so much guesswork on the part of scholars. That
evangel contained the initial teachings on the way of the redeemed life. It made
quite obvious what was meant by purity in life, compassion and pity, illustrated
by parable wherein the life of the Divine Way was set forth, the nature and
value of the individual life, the law of the Soul’s growth, culminating in the
realization and consciousness of Jesushood. These were the Teachings given in a
more general way, and expounded to all who cared to inquire and follow the path
indicated in them. But the Logia of St. John contained the deeper Teachings,
such as could only be spoken to the inner groups composed of those who had
attained to Jesushood, and who had become initiates for the Christhood. In that
greatly treasured document the Christ estate was dealt with, its nature and
various degrees expounded – the path to be traversed ere the Soul could
enter into its realizations. It contained the
allegories whose profound teachings none could receive who had not passed
through some degree of the Christ consciousness. Some of these allegories
contained the mystery of the Sin-offering and Oblation. There were also
Teachings on the history of the human Soul and the World, the Ancient Order to
which the members of the inner group had belonged, portrayals of the betrayal
and crucifixion of the Christhood as distinguished from that of the personal
Master, the spiritual event named the Resurrection and the arising in the age of
the coming again of the Son of Man, of the Ancient Order of the Christhood, with
the conditions that would prevail, and the events that would transpire in these
days.
It was from that document containing the true Gnosis that Paul derived his
mystic Sayings. He secured these during his visit to
Jerusalem, when he is said to have gone up with Barnabas to consult
the Brethren. He found himself confronted by their united opposition to the
interpretations which he chose to put upon the Sayings of the Master, as these
had orally been conveyed to him. The main
(p. 5)
subject of
discussion between him and them was not that recorded in the Acts of the
Apostles, but the doctrine of the Redemption and the Sin-offering. He was given
the privilege of reading the Logia of St. John, and from that he took portions
and built them up into his several theses, but without understanding them. And
he often applied them to himself in a personal way, and thus destroyed their
deep significance in relation to the Master as He bore the burden of the
Oblation. That many of the Sayings were beyond his power of spiritual
understanding, is most evident from the interpretation he put upon them and the
setting he gave to them. Some of the Sayings which contained hidden in them
profound depths of Soul history in relation to the Oblation, a pathos and
mysterious sorrow none could understand who had not been with the Master in most
intimate fellowship, Paul mixed up in various letters in detached fragments; and
in not a few instances he made use of some of these to express personal
experiences, through which he said he had passed during his arduous labours
amongst the churches.
This action on the part of Paul destroyed the real meaning of the Sayings, and
hid from the mystic Souls the true spiritual relationship of them. As a
consequence, the wrong interpretation of the Redemption was given to the new
communities created by Paul and his followers. It was not the doctrine of the
Redemption taught by the Master, and believed in and taught by the Brotherhood.
Had the interpretation of Life, the Fall, and the Redemption given by the Master
been understood by Paul and those who followed him, and had the Churches been
also taught the same, there would have been a very different order of religious
expression in the West to-day. The Churches would have been truly Christian, for
they would have understood Jesushood and Christhood; their message would have
brought the redeemed life into beautiful individual and social manifestation,
for it would have taught a real Redemption, and not a mythical one which, after
eighteen centuries, has left the West as pagan as it was in the last days of the
Roman Empire.
By those who are able to discern it will be observed how valuable these Pauline
Logia are. Indeed they will find in them priceless treasures. In all the
epistolary literature they have been the most magnetic, because they are the
most spiritual. But their magnetic light was veiled.
(p. 6)
In addition to the Pauline Logia, others are included in this volume, and it
will be a surprise to the reader to discover that these are important parts of
the Apocalypse of St. John. But St. John the
Seer was the Master.
The Apocalypse is one of the most profound writings in sacred story, and
contains more Planetary and Soul history than other writings. It was given by
the Master to a few of His most intimate friends, and one of them embodied it in
the original Logia of St. John. Afterwards it was enshrined in a separate
document, and, in that form, it came into the hands of those who did not
understand it, after the Brotherhood was broken up and its members were
scattered. Throughout all the ages of this era it has remained a sealed book,
though the attempts at interpretation have been many. For ages it was the cause
of much controversy regarding its authorship, and whether it was an inspired
writing worthy of a place amongst the canonical books; but at last the
authorities who were set up to decide upon the different books, admitted it into
the New Testament Records. Why it was worthy to be regarded as a divinely
inspired writing none of the ecclesiastical councils appear to have known; for
even until this day the ecclesiastical schools have no key by which to interpret
it. In earlier ages it did not escape serious alterations at the hands of
editors, though in this respect it suffered less than other portions of the
Logia of St. John.
The Apocalypse has remained a Mystery Book to the several Churches, though in
its message it has much to say to them. It has been supposed by many to contain
the history of the overthrow of the Roman Empire, the deliverance of the Jews
from their captivity, and the restoration of the Temple service with a glorified
Jewish nation to which the nations of the world would pay tribute; whilst others
have believed it to relate chiefly to the later effects of the Roman Empire upon
the West, whose chief fulfilment was to be made manifest in “the last times.”
Upon these aspects, many have been the books written. But others have looked
upon its series of visions as appertaining to the Divine Judgment upon the
World, as that Judgment has been understood and interpreted by the Churches.
But the teaching found in the Apocalypse is much more. Little have the Churches
imagined what wealth of sacred story it contained. Had they known what the
series of visions comprising the book
(p. 7)
meant, they
would have found in them remarkable histories of the Soul and the Planet,
histories dating back to long ages prior to the times spoken of as the beginning
of human history in the Sacred books, and indeed of anything that science knows.
They would have discovered who the Elect-Souls were who are spoken of, even the
Ancient Christhood Order, and the nature of the ministry which they rendered to
the children of this world. They would have found remarkable events foretold,
whose history upon these outer planes was to be written during the three
terrible days, in which the Oblation or Sin-offering was to be made – three
planetary cycles which have only been completed within these days. In addition
to these they would have found the present times embodied, and many events in
the fashioning, events in which the blessed effects of the Sin-offering Oblation
will be made manifest.
The Apocalypse contains the history of the Redemption, the Resurrection, and the
Regeneration. And through the outworking of these it reveals the overthrow of
all the materialistic systems, religious, scientific and national, which are
expressed under the hieroglyphs, the Beast, the second Beast, the Dragon, the
false Prophet, the Beast which assumed the appearance of the Lamb, the Devil,
Satan and Abaddon, with the scarlet Woman and the great City of Babylon over
which she reigned. For all the merely materialistic systems which have oppressed
the Children of the Most High, are to be overthrown, not only the gross systems
of government, the sensualism in the midst of societies and nations, the great
military tribunes, the scientific inquisitions which impose upon the dumb
creatures the most awful cruelty imaginable, but also the ecclesiastical systems
which have failed themselves to enter the Kingdom, and, by their wrong
conception of the Redemption, have prevented from entering that Kingdom those
who would have done so. All the systems founded by the materialistic spirit,
including those which have assumed the religious nomenclature, like the Beast
which took on the appearance or likeness of the Lamb, will be cast out from the
New Heaven and the New Earth which are now in process of becoming. The day of
the Judgment of God is now upon them, to purify them, and to remove all that
cumbers the ground. They are to be judged, not because it is wrong to have
earthly Houses of Prayer, for we have some most noble Sanctuaries with the
history of saintship
(p. 8)
written upon
their walls; nor because such Sanctuaries have had attached to them Priesthoods
of various orders and degrees of ministry, for in themselves these may be most
beautiful and helpful if kept pure, free from all bondage, and full of light;
they are to be judged, because they have lamentably failed to be the channels of
Divine Revelation to the World, in which the true laws of being and the path to
the realization of the perfect life should have been rightly interpreted, and
beautifully manifested. They have failed to be what they have always professed
to be, namely, the true interpreters of the Divine Nature, Love and Wisdom; for,
as systems, they have not known these: had they understood and realized these
blessed truths, they never would have crucified afresh, and continually in one
way or another, the Lord of Glory, through persecuting and oppressing those who
were sent by Him unto them. For it has been the ecclesiastical systems, from the
pontifical to the most rationalistic and democratic, which have slain the Seers
and Prophets in all ages, and contributed in no small way to the death of the
two witnesses for God within the Soul – the Intuition and the higher or
spiritual Understanding. Ecclesiastical Christianity has failed as fully as
rabbinical Jewry. It has mistaken the letter for the Spirit, the husk for the
kernel. It has always grasped at the phenomenal and missed the truly
substantial. Upon tradition it has set great store, but utterly failed to
rightly appraise the inward life. Its nomenclature teems with shibboleths, but
the meaning of the terms it uses it has never understood. The meaning of
Jesushood it knows no more of to-day than when, as a system, it was first
inaugurated. In the cave of its Adullam it has hidden the light of the
Christhood, for it has never known the Path to the realization of that blessed
state. Ahab and Jezebel have ensnared it; in its ramifications are to be found
even unto this day the Abattoirs and Shambles, Distilleries and Breweries,
houses of the Wine of Sodom and Gomorrah – the testimonies to the barbaric
conditions amid which the Church sits as Queen.
But the purification of the Temple
for the Soul and the Planet has begun, and in its process there shall be cast
out every evil thing, and all who love to treat as human merchandise the most
sacred verities of life, and all who buy and sell the Dove or the Spirit of
purity, love and peace.
(p. 9)
May these precious Logia be found of all for whom they have been restored, and
may these be aided in their spiritual realizations, even until they reach the
high estate of their Christhood as in ancient days. To this are they called,
that they may make manifest Jesus in the ways of their living and show the
children of this world how to live, and be the vehicles once more through whom
the Light of the Eternal Love shall be radiated and His Glory revealed. To each
one of these Souls is the Word of Life spoken –
“Arise! Shine! for thy Light is come!”
(p. 10)
[página em branco]
(p. 11)
PARTE I
O BATISMO DE JOÃO
Wherein the Logia of the Master reveal that John the
Baptizer was no other than Himself Baptizing with the
Waters of the Jordan
or the Truths of the Spirit, at
Bethabara or the House of the Crossing, unto
the
Purification of Life for all who sought
to
be Initiates of the Jesushood, and
come to know the Christ of
God, and the High Life
and
Service unto
which He called
the
Soul.
(p. 12)
[página em branco]
(p. 13)
A LUZ NO MEIO DAS
TREVAS
There was a man sent from God whose
name was John. He came into the
world to bear witness unto
the
Light of God which
lighteth every man
as
he cometh up
out
of the
world.
(p. 14)
A Voz no Deserto
Amid the wilderness of Judah
(1)
was a Voice heard proclaiming the Word of the Lord.
It
was the Voice of the Messenger of the Lord of whose coming the holy prophets
spake, to prepare the way of the Lord, and to proclaim unto Israel His appearing. (2)
From afar was the Voice heard calling from the East side of the Waters of
Jordan, (3)
to make the ways of life pure in the waters of purification, and receive of the
Spirit of Truth that baptism which maketh clean the heart and prepareth the life
for the coming of the Lord.
Unto the Waters of the Jordan did many gather that they might be baptized
therein, even unto the making clean of all their ways; for they responded unto
the Voice of the Messenger to prepare for the coming of the Lord, to make
crooked ways straight and rough places smooth, that their lives might be lived
in righteousness before Him, to exalt desire and purpose of mind through
purifying them, and make clear the inner life of the Soul with its spiritual
uplands and divine heights, that the true life might be manifested.
And
the Voice that was heard calling unto the Waters of the Jordan, spake
saying:
“Bring forth fruits meet for repentance, O ye dwellers in
Jerusalem,
(4)
and ye inhabitants of the wilderness of Judah!
Say
ye not any more that ye have Abraham and the Fathers, and that ye are in the
line of the Prophets of the Lord. (5)
For
out of stony places hath the Lord had to raise up children unto Abraham, because
of the going down of the children of Jacob into the wilderness which was made of
the land of Judah, and into Egypt where they were oppressed by the things of the
flesh, and into Goshen where gross darkness overtook them, and they were led
into the awful Desert of Sin where they were afflicted by the fiery serpents and
viperous creatures.” (6)
(p. 15)
NOTAS
(14:1) The Wilderness of Judah
was not a strip of land in Palestine, though
there was a wilderness of Judea. What is
referred to is the spiritual condition of the land of Judah,
for it had become as a wilderness, all confused and confusing. But Judah
was not a country; it was the Soul of this Planet. It was the term used by the
Ancient Hebrews to designate the Planet-Soul. Her land had become a veritable
wilderness. The religious history of the world testifies to this fact.
(14:2) As Judah was no
mere section of the Jewish nation, neither was
Israel. The Israelites were the Ancient Christhood Order,
those who had attained and were the Cross-bearers in ministry unto the children
of this world. As the appearing of the Lord upon this world could only be of a
Soulic kind (for the Lord is not any man), His appearing could only be
apprehended by Souls who knew Him. And the Ancient Israel had once known Him as
a conscious Presence.
(14:3) “The Waters of the Jordan” was meant as a symbol of
truth. Water is the cleansing element in the outer; so is truth in the inner
realms of our being. But the river Jordan
referred to was not the river
of Palestine so named by
the Jews, but that of the Spirit which flowed through the land of man’s nature,
and which divided the East from the West, the inner from the outer. The Waters
of Jordan were the truths held as knowledges become vitalised by the Spirit, and
filled with power to cleanse even the leprosy of a Naaman.
(14:4) Jerusalem in the terms of the Hebrew
Mysteries meant this Earth as a spiritual system. That was the City that once
was so glorious, and which was to be restored to her former glory.
(14:5) A direct negation of all the religious claims of the Jews.
(14:6) A whole world of history is contained in these allusions. They
indicate what took place in the ages after the “Fall.” Abraham, Isaac and Jacob
were planetary names and were meant to express three states of planetary
consciousness. Abraham was the father of all, because all have proceeded from
the Divine. It represented the Divine Estate of this Earth. To raise up children
unto Abraham – to aid Souls to evolve into a high state of consciousness – was
now a difficult process because of the stony or non-spiritual conditions. The
history implied in the paragraph as relating to Israel will be found interpreted elsewhere.
(p. 16)
As Águas do
Jordão
Behold! Out from these things hath the Lord called you unto redemption, to
change the hard and stony nature through the washing of purification,
to raise you up as seed unto Abraham that ye should inherit the Blessing which
the Lord gave unto him.”
And
John (1)
continued to baptize all who came unto Him; with the Waters of the Jordan
did He baptize them in the Name of the Holy One.
He
called upon all who came unto Him to bring forth fruits meet for repentance,
that their lives might be a true returning unto the ways of purity. (2)
As
He proclaimed His message, there came to Him certain of the Pharisees and
Levites, demanding to be informed upon whose authority He taught these things,
and who He Himself was. (3)
And
He said unto them: “I am a voice crying in this wilderness of Judah unto all who
may hear of her children, calling upon them to purify themselves of evil, and to
prepare for the coming of the Lord unto them, (4)
to repent truly of their iniquities, transgressions, and sins, and bring forth
within their hearts those fruits which are alone worthy of a turning unto Him.”
But
they inquired yet farther concerning His authority, and questioned whether He
were Elijah returned, or another of the prophets.
And
when He answered that He was neither, they pressed Him to tell them who He was,
and whether He laid claim to be the Christ. (5) But for answer He said,
“I
baptize you with these truths of the Spirit in the Name of the Holy One, that ye
may return in your lives unto the Lord; but in the midst of you there is One
whom ye know not (6): He baptizeth with the Fire of the Holy
One.
He
it is who will purge the house of Judah and cleanse the courts of the Temple of
the Lord (7); for He will winnow the
chaff from the wheat upon the threshing-floor, with His Fan which is in His
right hand, and He will consume away the chaff, and gather in to His granary all
the wheat.”
(p. 17)
NOTAS
(16:1) John the Baptist was none other than the Master Himself in the first
part of His mission, that of the baptism of those truths necessary for the
purification of the life. He was the Man sent from God to bear witness of the
Light of Life, even that Light which illumineth all who rise above the
domination of the elemental world. The Baptism of John came first, then the
Baptism of the Holy One – the Eternal Christ. John must be the fore-runner of
the Christ. Purification is absolutely essential to the redeemed life. For a man
to know Jesus he must be pure; to know Christ he must pass through Jesushood.
(16:2) The true returning is not in matters of belief; but in purity, pity,
compassion and love. The way of Jewry was the denial of these. Its religion was
along the path of blood; its Sanctuary was a religious abattoir. The priests
traded in the lives of the creatures in their meals and daily sacrifices. There
can be no real following of Jesus without purity and compassion.
(16:3) This is just what the leaders and priests did: it was the old story
in their history. Upon whose authority say ye these things? What are your
credentials as a new teacher? And in the modern world it is even as it was in
the ancient times. Tradition circumscribes everything. The Scribes and Priests
claim still to sit in the seat of authority.
(16:4) The coming of the Lord relates to the coming into the life of those
gracious influences breathed forth from Him. Unfortunately it was made to relate
to the coming of the personal Master, owing to the way in which the writers of
the records presented what they found in the original document by St. Matthew,
wherein the Master’s ministry was described. The expression has depths of
meaning which will be unfolded later.
(16:5) The Master only laid claim to have been sent from the Father-Mother.
He sought no titles; He required none. The application to Him personally of the
three terms expressive of His state and ministry, was a great calamity.
(16:6) This refers to the descent of the Logos or Adonai to overshadow the
Master. He was the One who baptised with the power of the Highest. The Baptism
of His Fire was the energising of the entire Being from the Divine World. It was
the Divine Flame within the Soul carrying up the life as in a chariot of fire to
the Heavens.
(16:7) The real Temple
of the Lord is the Holy Place within every
one’s own Soul; and its courts reach to the outer life. To purge the House of
Judah is to purify the entire planetary conditions, to purge away all the evil
elements which cause so much disorder, disharmony, disease, pain and sorrow. To
cleanse the courts of the Temple of the Lord, is to make clean every one of the
Souls’ vehicles – body, lower mind, heart and higher mind; and to bring back to
the Soul the use of all its inherent attributes.
(p. 18)
A Vinda de Cristo
And
some of the priests who were of the house of Levi inquired of Him concerning the
One of whom He spake these words, and whether they were related to Himself.
(1)
But
He said: “He of whom I have spoken unto you was before me. He came unto His own,
yet His own received Him not; for they knew Him not, having lost the memory of
His countenance. (2) But unto all who were able to receive Him,
unto them did He give Power, even the strength to become Sons of God; – those
who were born, not of bloods, nor of the flesh, nor of the will of man, but of
the Holy One. (3)
And
He has been in the world, but the world has known it not; for He of whom I spake
is the Word, the Christ who is to come. (4) And the Word will be made
manifest through those within whom He takes form, and His Glory shall be
revealed through them, full of grace and truth. (5)
I
saw the Heavens open and the Word revealed; for the Spirit of the Lord descended
even as a dove descends in her flight. And when it had rested upon Him, I heard
a Voice saying unto me, ‘Behold! it is the Lamb of God, even He who taketh away
the sins of the world.’ (6)
Of
Him do I bear record that He is the Son of God.”
(p. 19)
NOTAS
(18:1) How ready those in authority were to find occasion in which to
entrap Him to say something upon which they might build up a case against Him!
When opportunity presented itself, they bemeaned themselves, anxious to
overwhelm Him if possible; for His interpretations of life were opposed to
theirs, His doctrine of purity, pity, compassion and love was far above such as
their traditions taught.
(18:2) This saying has had a Jewish interpretation in Biblical exegesis;
for it has been taken to refer to the Master coming through the Jewish nation,
and that they failed to recognise Him. But the words were spoken by the Master
concerning the coming of the Adonai to those who had once known Him in blessed
realization, but whose condition prevented them from entering again into that
consciousness. These were of the Order of the Christhood in ancient days.
(18:3) There were some of these Souls equal to the vision, of whom were the
true Seers and Prophets, some who were able to receive the Power that enabled
them to reveal the Son of God. These Souls were of that Divine Order which
attached no importance to racial, traditional and social claims, for their love
and purpose in life were not begotten of these, but from the Holy One whose
dwelling was with them.
(18:4) The Logos or Adonai is here referred to. He is never a man; but His
Presence is with all who attain the Christhood, and through them He is made
manifest. The world has not known Him, because none of the Planet’s children had
reached the high state of the Soul’s evolution in which He becomes present to
the inner consciousness, and in vision He can be beheld. And He is the Eternal
Christ, of whom the microcosm is within the Soul to be unfolded until the
perfect day of the realization of Christ. He is the One who makes manifest
through His Christs.
(18:5) The Glory of the Presence within those in a state of Christhood,
which is also the Light of Life – the radiations of that Presence. The grace is
the Divine Love manifest, and the truth is the Divine Wisdom revealed.
(18:6) The opening of the Heavens must be understood esoterically. It was
the opening up of the innermost realm to the vision of the Master. He beheld
Adonai in that moment once more. Often had the vision been His, for He came
forth from the inner realm in order to be the Vehicle of the Manifestation and
the Oblation or Sin-offering. He knew that the Lamb of God was the Divine Love
of Adonai in a sacrificial capacity, and that He alone could bear up and take
away the awful sin of this world, and blot out the history which had been
written by its children.
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