A Dweller on Two Planets, by by Phylos the Thibetan (Frederick S. Oliver), [1894], at sacred-texts.com
A Dweller on Two Planets, by by Phylos the Thibetan (Frederick S. Oliver), [1894], at sacred-texts.com
An eminent author has said that "literary themes are necessarily limited; that authors can not create as a fiction that which has no counterpart in fact." And this is absolutely true. Literature is restricted to ringing the changes on love, hatred, hope, despair, greed, indifference, envy, the gamut of our human emotions, in short. When these are presented in their threefold aspects, tragedy, comedy, or serio-comic, the scale is run, and the only further variations possible are the lights or shadows of faintness or intensity of emotion.
Perhaps the thought arises that in this history some new phase will appear, that Theo-Christianity has some new phases to present. Such an idea is doomed to disappointment. Indeed, the occult will be found to exclude even certain potent earthly factors of literature, all those of the lower animal nature, because these have no place in human life. Envy, greed, hatred, have no place in a nature which is close kin to that soul of love, Jesus. Indifference, sloth, despair, these can have no room in a soul which scans so absorbing a vista as that open to Mol Lang, yet so loving a soul that, like Jesus and Gautama, perfect willingness existed to turn from such sublime reward in order that they might lead their least brethren thither also. You may say that such love as this is not animal when I say it is not human. Right. But it is spiritual; it is that love which only those know who have begun to tread the Path, knowing within the soul the advent of the Spirit. If any of you come to feel that You will not shrink, though karma demand you also to show
that "greater love hath no man" than that he "give up his life for a friend," then brother, sister, you have known the birth of the Spirit within you. Blessed are you then.
No one can rightfully expect that by the relation of weird things I shall give him a half-hour's amusement; such is not my aim. This book is a work of love, done for a sacred purpose. The second coming of Christ is upon the world, not only as a time simultaneously arriving for all, but also unto each human soul as it becomes ready to receive Him in the heart, and do His work. 1 He is at hand now in the sense that if you will open your soul to receive His spirit, He is there to enter in. Truly, of the moment He comes to His own no man can tell the day or the hour; yet I say, tarry not for Him as a man or an external spirit, but as the Christ Spirit entering into your very being. And He shall not wait to come an a man, but come as the Spirit of Divine Love, just so soon as you are ready to make that your rule of life; and as the Christ and Father are One, so therefore shall you that hear and attend be glorified, and presently arise, depart from tide world, and go unto the Life. Who hath ears to hear, let him hear. Likewise He shall come as a person at the last. 2
I certainly have strange things to relate, but nothing weird, unreal or sensational. That which I say is from my Father, and can lead the earnest hearer into the Path whither the Christ led the way. What I say concerns a larger measure of life, Hesper, the planet of Divine Love. I hope to reveal some further idea than I have hitherto of the extent, kind and duration of occult life. Heretofore I have given only rules; now I give the result of faithfulness to them. I hope to show what a glorious being man becomes through heeding occult law, the law of the Spirit whereof I testify. Upward through all the ages, with never any descent, Man pursues still the glorious march which shall eventuate in making him one with the Father--more than man finite, Man infinite! Angelic!
But my pen is years ahead of my visit to Hesper. I must return to that time lest my words become merely words, erected like modem buildings, fourteen stories high.
My desire to investigate the occult truth did not diminish because of the rapid growth of my desire for a life more familiar. Yet ever and again I caught myself studying whether psychic truth might not be pursued where, ah! amidst--well, some set of conditions less rigorous to the animal instincts struggling within me, and setting me so far below my friends. As well hope to mix oil and water as to study the occult amidst unspiritual, earthly influence!
As preceptor, Sohma contented himself with telling me of principles, and not of marvels, lest in pursuing wonders I should lose sight of causes; the fruit of a tree is apt always to be more attractive to the ignorant than is the tree itself. Here is a chief truth in guidance to occult study: pay small heed to the marvels, or to magic, and all heed to laws, for the laws are the tree. The marvel worker is the least of the brethren, understanding not the laws of the rather to any profitable extent. Know the law, know the marvels incident; know not the law, but only the marvel, and you are not following Him, nor shall you inherit His kingdom, though you could do more magic then the Tchin, Mendocus, or even Mol Lang. It was their possession of least value; may you regard it likewise.
During a stroll in the garden, I asked Sohma concerning his remark that though I should be given the key to occult wisdom, I should not be taught details. "Sohma, you say details are omitted, and effects also, and only general laws are to he taught me. Now, my nature seems incapable of learning much in that way. I seem to feel a different method necessary, a method born of--of--" here I passed my hand across my brow in perplexity, for earth memories were not supporting me. "Well, I know not exactly what; I seem to have some vague idea of a past life, somewhere, in which other methods of learning were in use. I do not know now, brother. I am lost."
"No, not lost, Phylos; misplaced, ahead of thy common place in life. But thou makest reference to the analytical philosophy, which reasons from effects back to a common cause. It is not a sure process, as witness the status of chemical science in that vaguely remembered life of thine. Chemistry is a proud science, though handicapped by clumsy analytical processes. It cannot tell what a grain of sand is."
Suddenly my chemical learning returned to me, in obedience to Sohma's will, although the environing circumstances of its acquirement were prevented. But with the return of the knowledge itself I became immediately argumentative, and I replied to Sohma:
"Pardon me, but chemistry can tell that. Sand is silica, silicic acid, and it is composed of the element silicon and the oxygen of the air, in the proportion of two of the latter to one of the former."
"Precisely. But thou hast not really told anything; thou art as far from a finality as before. Thou sayest sand is composed of two primary elements?"
"Certainly."
"And being primary, cannot he reduced farther?"
"No, they cannot," I said, yet, remembering certain wonderful things I had already witnessed, I was beginning to he nervous.
"No! Art thou sure?" he queried, persistently; and I, both from a feeling of stubbornness which his manner aroused and a determination to be true to my science at, all hazards, replied:
"Assuredly!"
"Phylos, if it were not that thy stubbornness were tempered with an admirable fidelity to principle, I should say that wisdom will die with thee. But, my friend, thy system of chemistry, with its sixty-odd 'primal elements' and its 'monads, dyads, triads' and so on; its simples, binaries, tertiaries and the like numerous compounds, is nothing but a fine working hypothesis, well adapted to producing the result it has produced, but because it is not the whole chemical
truth, not capable of ever attaining that wholeness of results which marks the sublime constitution of nature. So far from conducting to the truth these theories have just the opposite effect; they teach the multiformity of matter, whereas its unity is the truth. As I said, though, the chemists of the earth have a good working hypothesis, one which will do until the better method of truth is found."
Sohma paused, whereupon I asked what the better method was. He did not answer me in direct words, but instead he put before my mental vision a workshop, wherein were many kinds of instruments and machines in states either of completion or approaching completion, lying upon tables and benches. I saw here a clock, there watches, there again an old style typewriter; there were time locks and combination tools, besides many intricate mechanisms that even the sight of suggested no use for. At a little distance upon a table lay a confused mass of parts of machinery not put together. He said:
"Phylos, canst thou put these things together? In this pile are portions of clocks, typewriters, locks and so forth. Thou sayest thou art not a machinist, hence cannot deal with these things. These things are not unfamiliar to me, who am a machinist. With all the parts before thee thou couldst not construct a clock or other mechanism. But suppose thou shouldst take carefully apart a clock now in running' order, and study carefully all its relations, and do so by not one only, but by several of these instruments, then the whole would become familiar to thee, and while merely taking one clock apart would not be apt to teach thee, doing so by many would enable thee to put them all together again as they were. That is the process of analysis, deduction and synthesis; it is the same, practically, in physics, or in mechanics or chemics."
"But my friend," I said in dismay, "I cannot do these acts, not having opportunity to thus experiment."
"That is my point, Phylos. I will show thee the better method of which I spoke. Here before us is an invention of
my own; practically I am its creator, and therefore do I understand it. Here also is another identical machine, but it is in separate state; its parts are a confused pile. Now thou knowest nothing of constructive mechanics; I do, and I will point out to thee the principal parts of the machine, which is in running order. Observe!"
Sohma went up to the machine, which stood, a marvel of mechanical beauty, its burnished brass and silver wheels, springs, cogs, chain belts, etc., showing through the quadrangular glass case. He spoke into the mouthpiece, explaining the machine to me the while. He said that he would remain near the mouthpiece, so that his words should be reported and printed and bound in book form. As he spoke he loosened a set screw. Then he said:
"A microphonic diaphragm sets strong currents of electricity in operation. These act only as my tones impinge on that vocal diaphragm, whereby, as thou seest, carbon discs close other circuits, and operate levers carrying type upon their extremities. Observe that this vocal diaphragm is made of sonant steel cords, like those of a piano, and there are of these just as many as experience has demonstrated that there are vocal tones and octaves. Hence there is in one alphabet just that number of letters, and our written language consists in the proper sequential arrangement of these letters, either type, if printed, or symbolic chirography, if written. Along with our spoken tones, then, if near such an instrument as this, we can 'utter' a printed volume. The congregate tones affect each its own chord; this in vibration compresses the carbon discs, sets going the instant electric current, the type lever does its work, the paper is carried a space forward and the next type strikes, and so on till the voice ceases utterance. The spacing between words, even, is automatically done, for, so long as one is talking connectedly there is a utilization made of the return of the carbon disc from its compressed active state, whereby a spring moves the paper carriage one space for every minor pause in the voice, and two for periods, but it is not sufficient for more than a double
spacing motion. I am done speaking, nearly, and will move this lever up, thus releasing the stored force which arose from the motion of the parts, especially of the heavy balance wheel. No more printing will be done, but the reserve force will fold, cut and bind my speech, and when this is done, the last of the force stored, equal in all cases to the special work, is exhausted entirely by the ringing of a bell which signifies the end."
Though Sohma ceased to speak, the instrument still worked, and almost quicker than this sentence will be put in type, the bell rang and behold! Sohma's words in book form dropped into a little box at the end of the case. The instrument stood motionless in its case, and for the first time its compactness struck me; it was but eighteen inches high, by two feet in width and three in length, yet it had done all that marvelous work.
"Couldst thou take apart this instrument and put it together properly again?"--was the startling question, startling because I thought he intended me to do it! "No, my brother; but as its creator, knowing all its most obscure points, my comprehension of it and of other machinery, and of truths not mechanical as well, but scientific psychics, is a veritable spirit of knowledge, and observe-this spirit I will to enter into thy mind, at least so far as concerns this mechanism. Behold it and know it."
Strange to relate, I, who previously knew almost nothing of such things, seemed on the instant to understand the whole of the delicate apparatus, as a watchmaker does a watch. Sohma, perceiving this, said:
"Such, Phylos, is that key to all wisdom whereof I spoke. God, creator of all things whatever, shall one day enter into thee. Then thy spirit, which is a ray of His Spirit, shed into the darkness of life by Him, shall reunite with Him. And because He creates by constant Logos all things and states of Being, and is immanent in it all, knowing it all, so when He entereth thy soul, thou shalt know all things likewise, and, in less measure, truly, create also. Thou shalt know that, in
chemical sense, only one element exists, operated upon by Force. Then all 'elements,' as thou knowest them, shall be seen to be but different speeds of the molecular formation of the One Element by varying degrees of the One Force, and light, heat, sound and all solid, liquid and gaseous substances will be seen to be different not in material, but in speed only.
"That knowledge underlies all life, physics, chemics, sonants, calories, chromatics, electrics and all and every possible aspect of nature. Such is the supreme law of God, and He is nature, though nature is not conversely God. Another law is that of compensation; may I tell thee of it?"
I replied that I should be but too glad to listen, for his words revealed God in all things, whether high or low. So he continued:
"This law, then, not only governs all matter, but that of which matter is the reflection, Spirit, and the soul realm. I need state but a single brief instance in material nature, the screw plane. As the plane of a screw is greater or less in its inclination, so will its action be either rapid or powerful, but never both at once. If the thread be slight in pitch, the screw bar will progress through its nut very slowly, but, as exerted in a screw press, the crushing force will be enormous. Vice versa; if the pitch be steep, the screw bar will progress rapidly, as to wit, the screw nail, which may be driven into wood with a hammer, and revolve as it goes in.
"Now, in the soul realm, if a human being is content with the gradual, easy pitch of the Godward ascending plane of pure daily life, daily temptations to work in error, and too often fall, progress upward will be slow, but very sure. But, on the contrary, if eager to learn rapidly, it must meet in a few hours all the crushing force of temptations to err and to sin which the ordinary man meets distributed through many, many incarnations, covering ages, aye, aeonian time. In the one case the Father giveth sufficient of the daily bread of strength unto men to enable them to progress very slowly, but with certitude. In the other, all the splendid reserve of resistant force of a
very God is needed, for all the power of Lucifer, that high nature spirit who was incarnate in the planet which disrupted into the solar asteroidal belt, upon the lapse, the failure of its Soul, all of his glorious power sufficed not to carry him to victory, so he fell. God-Christ in thee can alone win this struggle. Truly, no mere human, so long as he remains Man, can have such a temptation; not thyself, not Mol Lang, my father, hardly Gautama were subjected to such a severe test as was that sublime world soul, Lucifer, except relatively. I say relatively, for consider this: that if a fly or an ant be subjected to all it can endure, then its pain at that, point is as severe as that of a man at his breaking strain. But as Jesus and Gautama were tempted to the utmost and did not fail, therefore their victory was greater than Lucifer's failure, and when thou shalt come to a trial like his, thou'lt doubtless succeed; though, again, thou mayest fail. There is but one Guide; follow and win; follow not, and fail. 1 It is a new conception to thee to learn there is an animating ego, a world spirit, inmateriated in each star, each planet, every stellar body, just as there is an individual soul in each human, animal or plant body. Yet this is true. True also it is that the spirits of men will progress; will face the supreme ordeal, and, if they pass victorious, will enter that long rest, heaven, devachan, call it as thou wilt, Nirvana. But that is not the end, for life had a beginning--it hath also an end. And the perfect human ego emerging eventually from Nirvana, that long devachan of all the incarnations, emerges not as Man; it does not live, but It Is, and Its post-viviant existence is a state of Being which no human mind could understand, except inferentially it do so through the knowledge that that state is to Life as the senior to the junior. But ere then is the trial of transfiguration; to it my father hath come, I have not. If we fail, then that is the second death, 2 but meet it we must, humanity must. But it is long ere then, for it cometh not until the essaying soul be perfect, and be ready to leave the pupaceous state of Human Life,
to be judged according to (its) works for Him who made it. Do I weary thee, Phylos?"
I replied that he did not, though it did seem that I grasped his meaning only to lose it again. None the less I was eager to have him go on, fancying I understood, just as every Person you or I know is fond of thinking his or her comprehension of abstruse subjects perfect. Sohma smiled and said in reply that, when he was done, all that I would have gained would be the psychic bent favoring my progress, for I was destined to forget the very ideas I fancied I was gaining. But he continued, observing that a favorable prejudice was a worthy thing, calling for his best effort for me.
"I wish thee to observe also this: that if thou thinkest the judgment day, when according to its works thy soul is arraigned by thy spirit, which is God in thee, if thou thinkest that because that day may be in remote aeons ere it come, and therefore thou hast ample time to lag, to err, I counsel thee it is a fatal mistake. For if at the great trial any man fail it is because day by day, as the lives were run, he neglected his chances, either by omission or commission. Then shall such suffer the second death, be cast into the 'lake of fire,' in other words, their Spirit will depart from the soul and go unto the Father, while the soul will be gathered into the sum of force, the 'Fire' element, that which is sum of all lesser force forms, out of which springeth life, heat and vibration. But this will not be until the erring one hath passed from his soul into his spirit. So the 'second death' 1 is not of the sinner; it is the cutting off of all his, or her, spoiled work, and a chance to begin again, to build better; our Father damneth not His child, but only the imperfect work, the sinning soul. In our library thou canst see a book brought here to Hesper from the Earth, a book which speaketh of the order of the Rosicrux, wherein this supreme Fire is written of. 'Tis also that Fire once called in the Earth the Maxin.
"Phylos, thou wilt suffer the ordeal of the Crisis before other men; whether thou shalt succeed or fail no man knoweth save those who have passed heretofore."
When Sohma ceased speaking, I looked around me, and found that while the clocks and typewriters, and locks and various instruments, were gone, the vocal printer was not gone; it was an actuality, the rest only concepts which Sohma had willed me to see. My mind was not trained sufficiently well to continue on a special line of thought so long, and while I fancied that I possessed a clear idea of all my companion had said, and was pleased by the notion, yet had I tried at that moment to recollect his meanings, I should have been chagrined to find that I had nothing beyond vague ideas. Still, I did not try the experiment, but, content with the supposition of possession, my mind wandered to a new theme, and I asked Sohma if Hesperians had not found aerial vessels possible among so many triumphs. He turned toward me and looking behind me, smiled as he answered:
"I will leave Phyris to tell thee that; I must go elsewhere."
I was pleased at this new event, yet shyness at once asserted itself, and though vexed at this fact, my vexation seemed only to increase my diffidence. Taking, as I supposed, no notice of this diffidence, she said:
"We rarely go, except we go astrally. We care but seldom to avail ourselves of our aerial vessels; but we have them. It may be that thou, or shall I say 'you' to lessen thy--your--shyness of me?" and Phyris bent a pair of laughing eyes upon me, a gaze that, while it gave most delicious pleasure, effectually confused me, past recovery, I feared.
"Perhaps," she continued, after gently laughing at my piteous abashment, "perhaps you think we Hesperians can transport our physical bodies here and there by some occult process, or other. For instance, as all forms of matter are but divine ideas clothed in the One Substance, it is possible to disintegrate the material form, but preserve the psychic idea and transport that as other thoughts move, by effort of will, then rehabilitate it in matter. Thus it is, articles can be brought
from the earth here to us. But if you think we can do this by our own bodies you err, for ourselves are the ideas embodied. Truly we can emerge from these bodies, and travel in one brief instant from one to any other star. But we can not have two corporeal bodies at once. If we leave the one we have, we can, by putting it in a cataleptic trance, leave it in fit state to reoccupy upon our return. But if we leave it and make around ourselves a new one, like in all respects to the other, and abide in it, the deserted temple will perish. We could do it; but we have no need to, and consequently do not. All about you is matter, every breath is matter, differing only from iron in its molecular speed. The air is matter; electricity is matter. I will show you. See, I wish a plate, several plates, cups, saucers, knives and forks, so I image them (imagio, I create) in the mental or psychic form. Do you see them? Eyes of Earth could not; thou hast for a time Hesperian vision."
Before me was a pile of delicate tableware, with the pattern upon each piece of a different kind.
"These articles are really only thought forms; no eye unable to perceive a thought could see them. But now look, I gather to myself the higher rate of speed, the extra force which makes air of the One Substance, and the force which I leave is just that of the various minerals of which I desire my ware to be 'made,' observe that one plate is a ruby, the real crystal aluminum; and another is a pearl, others are of various gem stones, as that cup and saucer, crystal carbon, diamond each one. On the Earth those dishes would be valued into the millions of dollars, yet here they are valued for their uses and their beauty only. Do you see, Phylos, I know the terms of your language and what ideas are conveyed by your words. But now I, like Sohma, must go, for I have a dinner to get, a use for my plates, cups and saucers, which I have made, as well as more yet to make. Quite like an ordinary mortal, you say? Indeed, and why not? Do you think an occultist is always rapt in abstruse speculations? You err, Phylos, you err, indeed. You may go into the library, where you may find something to interest you."
To the library, therefore, I went, and if you will, you may go with me, in a mental way, and see something of it. Do not object that these Hesperian objects were unreal, just because I have said that no one with ordinary terrestrial eyes could see any evidences of life on Venus. Reality does not necessarily imply terrene solidity.
At least forty thousand volumes lined the shelves; many of them were plainly, but some richly, bound. On my first introduction to this apartment I had found that the books on the shelves were all in the phonetic print of Hesper. But I saw on a table one whose cover bore in Anglo-Saxon in gilt letters the title and name of the publishers, and as I looked, for a brief time the memory power of Earth returned. The inscription was:
"A THOUSAND MILES UP THE NILE"
By Miss A. B. Edwards
Published by
Longmans & Co.
1876
That volume had been brought all the many millions of miles across inter-planetary space along the "currents," just as Phyris had done when she "made" the tableware, only in the case of this book she had not created the thoughts in the book, but had disintegrated the matter, preserving the astral, the only reality about an object, and after bringing it from Earth to Hesper, had reclothed it in matter after its journey. I looked about, and found other volumes, one entitled:
"THE ROSICRUCIANS"
By
Hargrave Jennings.
I found copies of Milton's works, of Tennyson's earlier poems, of Moore, and a pile several feet high of other standard works; on top of all lay the "Essays of Emerson," upon which, as I gazed, appeared a piece of white paper, and as I looked, the words seemed to form as if precipitated from the air,
"Phylos, these books I have brought for you from the distant earth. I did so that you might contrast them with our Hesperian works. Finally, consider this: that we who are illumined by the Spirit of the Creator do little with books or such crude methods of learning, caring only for them as specimens of the work of souls on certain planes. To read them we have no need, no desire, they serve only as texts, for when we would learn, we retire within our souls and listen to the All Knowing Spirit."
That message was signed by Phyris. It was written in English. Written? No, precipitated, and as soon as I had read it, it disappeared as it had appeared, with no hand to remove it, no person save myself in the room. With its disappearance I also ceased to retain memories of the world whence I came. As I stood, considering what next to do, Phyris came in and said:
"Here is an invention by Sohma which will render thy delight greater; I know it is always great where books abound."
She picked up a book from Earth, Shakespeare, and placed it in an instrument which turned the pages automatically, and a strong electric light being cast on the visible pages, its beams reflected upon a metallic plate. Unseen wheels revolved within a case, and a voice issued from a funnel-shaped mouthpiece. To my pleasure I heard the reading of page after page of the great English literary gem, in appropriate tones for the various characters. While I listened, absorbed, Phyris withdrew, and it was some time ere I noticed her absence. I think I should then have gone in search of her, or of Sohma--Mol Lang had gone to a distance, on duty bent, leaving his body asleep in his room--but as I was about to go out of the library, a hand--a woman's hand, reached over my shoulder, and a soft voice said:
"Put these over your eyes."
It was Phyris, who gave me a seeming pair of spectacles. They were indeed spectacles which all the fortunes of earth could not obtain. How thoughtful she was of my pleasure! As I put them on, all the shelves of books disappeared, and a book being pieced in my hand, as I know from retrospection,
for I did not know then, I found myself seemingly amid scenes of most familiar aspect. All the mental pictures conjured up by vivid perusal of Scott's famous poem, "The Lady of the Lake," all the voices of its characters became seen and heard, as if I were on the spot where all was said to have transpired. For the time I was transported by means of those magical eyespieces into the mental world of Walter Scott, which, while he wrote,
"Lay around him like a cloud,
A world he could not see."
except with the vision of the creative imagination.
The whole was presented in a few moments, for thought is swifter than the senses, and when the King threw his golden fetters over Malcom's neck and laid the chain in fair Ellen's hand, without waiting for the rest Phyris withdrew the wonderful spectacles from my eyes and said:
"These would banish material surroundings, and let the reader directly into the author's realms of imagery, whatever the book, but not whoever the reader, for only fine, developing human senses, none that are controlled by the animal, can enjoy the use of them. And this because they are a species of sensitive magnet, linking psychic facts but not material things. But there, I do not know much more about them, and you must ask father of them if you would learn more. I am only a girl, and must learn to be more ere I can assume to teach. And I should dislike to fail in offering you an explanation. Your good opinion of me would lessen, and that would be mortifying, for I treasure it--I, well, never mind," she said, as a delicate flush spread over her face, "come with me; I think it is well not to be too long a time amidst any one set of influences, as literary environs."
Much, aye, most that I saw in Hesper had been unfamiliar. But that delicate blush--it set me thinking, my own ideas meantime in a confused, ecstatic whirl. What did it mean? Did it denote reciprocal affection?
"It does in truth," she said, in reply to my unspoken query. "But the significance of it is beyond my knowledge. Thou,
nay, you, see me a maid of not many years. Your love shall behold me a woman. Do I speak a riddle? Only time can solve it. You are with me, and I with you, and our ages differ not greatly. You have little understanding; I have more; both are imperfect, yet the Spirit shall make us whole. If I asked you now, 'What is will power?' you could not answer it truly. Yet I tell you, and my words shall sink deep, and guide you to me. I said erroneously that you are with me, and behold, you are so only in the sight of our Father in the beginning, but not now. Yet one day shall come, and when I shall ask, 'What is will?' you shall say of your own knowledge: 'Will is the fiat of consciousness.' If it be will of the animal soul, its result will be only a subjective thought which shall energize muscles to do an objective reality conforming to the subjective plan. If it be of the human soul, it will be of greater intensity and nobler, but still the brain, and through it the muscles, must render its fiat into material form. But if the will be the fiat of our Spirits, and trained, we shall say to any material force, 'Obey me,' and it shall obey. Because our Spirits are of our Father and one with Him, and the Will of the Spirit shall need no mediate brain nor muscle, but shall find every natural power its direct servant, and this is the faith whereof Jesus spoke. So, Phylos, my own, I have told you, and yet you, hearing, hear not. Why not? Because our Father is not yet manifest in you. But when you, having heard, understand, then shall we twain be one, for it is so written in the Book of Life."
As she ceased speaking we came into a plot of ground wherein grew the fruits for table use. Of these she gathered some, but of others desired, none were growing. Stooping, she drew on the soil a figure which looked familiar, although I could not tell where I had seen it previously. It was this
; and the reader will remember that it is the same that I described the Tchin as making when he caused the Vita Mundi to flame as he stood within it. It was also creative fire in Phyris hands, though it had not been so as exhibited by Quong. In the space Phyris
planted seeds, and then, completing the symbol, the flames rose above the area sown.
"Behold, Phylos! If I have but the seed, the herb shall come forth after its kind. 1 But if I have not the seed, my poor, human soul wisdom could not make that herb grow. Mol Lang could, being transfigured. Having seed, I can bring God's Viviant Fire to aid its germination--see! it sprouts; and again watch it--it grows visibly."
I was astonished to see, mounting up as fast as evening shadows lengthen, green tendrils, and buds unfolding even as the flowers of primula spring forth, flowers, blossoming, blossomed; seed scarps forming, formed; and the matured fruit hanging in clusters in the radiant flame of the Vita Mundi, as high as my head from the ground, where erst there had been but vacant soil. And this girl, who declared herself not a grown woman, exercising such magic as this and thinking it only ordinary! This was an inherent power of the Human Principle, my friends, and will be common to you also when you become developed in the Human. Earthly man is yet only in the initial of his humanity in a few favored cases, but is very largely in his animality. Most of mankind is merely animal, not human, save by courtesy. Yet the dawn of the glorious new era is at hand, and in its fullness of days Christ shall come again to it and enter into the hearts of his own; and it shall be the Father that shall enter, and by Messias. Be ye then prepared for the coming of the Spirit, for no man knoweth the day nor hour thereof.
322:1 Luke xxi; 34, 35, 36.
322:2 Mark xiii, 26.
329:1 John xvi; 13.
329:2 Rev. xx; 13, 15.
330:1 Rev. xx, 13-15.
337:1 Genesis, i, 12.