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FIRST LESSONS IN REALITY, 
 
 OR, 
 
 THE PSYCHICAL BASIS 
 
 OF 
 
 PHYSICAL HEALTH. 
 
 
 BY THE WRITER OF 
 
 PERSONIFIED UNTHIN K ABLES. 
 
 ^^^ 
 
 
 DETROIT: 
 
 JOHN F. I'BY & CO., PRINTERS. 
 1886. ■ 
 

 \A 
 
 . COPYRIGHT 
 
 S'. S. GRIMKfi 
 1886. 
 
PREFACE. 
 
 The following lessons are now given to the pub- 
 lic without the slightest alteration, just as they were 
 prepared, and taught by correspondence to a few 
 friends and fellow seekers after Truth. 
 
 Although it would seem desirable, because of 
 their somewhat mystical nature, to attempt to fortify 
 them against misconception, yet experience has 
 taught that the attempt would, after all, but court 
 the very danger to be avoided. 
 
 To interpret them too literally will be to lose their 
 essence. On the other hand, not to discern the vital 
 relation between the ideas herein expressed, and the 
 symbols embodying them, will be equally fatal to 
 their true apprehension; for the terms employed are 
 not as one might suppose merely fanciful, figurative, 
 poetic, etc., but are used because they express the 
 dual unity of Thought and Symbol. 
 
 To have a knowledge of facts is one thing, but 
 to grasp the relation of these facts to each other, is 
 quite another thing. One mind can help another in 
 the former case, but in the latter each soul must 
 discern relations for itself. This discerning must be 
 inborn, it cannot be imparted. One cannot discern 
 a relation for another any more than a joke can be 
 appreciated vicariously. So in these lessons Thought 
 and Symbol have been placed in juxtaposition, the 
 insight into their relation must be left to the Soul in 
 travail with Truth. 
 
 Los Angeles, California, 
 July, 188(5. 
 
"Wisdom 
 Red 
 
SYNOPSIS. 
 
 Introduction — The Staff. 
 
 I. REFLECTION. 
 
 f Visible. f Hunger. 
 
 Ray-ment 1 Audible. Food < Eating. 
 
 (^ Tangible. ( Assimilating. 
 
 II. REFRACTION. 
 
 {Proportion. f Ray. 
 
 Door. Hearth-fire < Images. 
 
 Hearth. (^ Law. 
 
 Conclusion — The Wall. 
 

FIRST LESSON IN REALITY. 
 
 INTRODUCTION. 
 
 THE STAFF. 
 
 One end of a staff implies another end. I can- 
 not (as tradition relates of a certain Hibernian 
 philosopher) cut off one end from my staff, and 
 then have only one end left. I may thus reduce 
 the size of my staff, but while it holds out it con- 
 tinues to have two ends, Neither do the two ends 
 remain after the staff has gone. The staff and its 
 ends are real, or polar opposites, which mutually 
 imply each other, which are utterly meaningless 
 and unthinkable apart. 
 
 However, although I cannot detach the staff 
 from its ends, nor the ends from the staff, yet I 
 can distinguish between them. One end is not the 
 other end. The head is not the foot of the staff, 
 neither is the foot the head. There must, there- 
 fore, be some invisible point of union between the 
 two. A point which is neither the one end nor the 
 other, but where the two are one. This invisible 
 centre I take to be the point of equilibrium. I, 
 therefore, balance my staff until I find this point. 
 Now but one thing remains io make my staff living, 
 
INTRODUCTION. 
 
 to turn the rod into a serpent, and that is motion. 
 The motion of my staff about its invisible centre is 
 circular, a form of spiral. Spiral is from the Latin 
 spira, Greek (rnecpa, meaning breath, coil, spire, etc. 
 Spirit is from the same word. Motion is, accord- 
 ingly, the breath of life. 
 
 The staff as a whole expresses Unity/ as com- 
 posed of polar opposites it is a Duality / as polar 
 opposites and point of equilibrium, a Trinity / as 
 living it manifests a Quarterni, — the sacred Quar- 
 terni of Pythagoras. 
 
 The two ends of the staff, as visible, symbolize 
 the phenomenal, or terrestrial portions of this Quar- 
 terni. Point of equilibrium, and motion, as invis- 
 ible, symbolize the more real and celestial elements. 
 
 Having learned this much of the nature of the 
 rod, I wish to know what use I am to make of it in 
 the study of Reality. Finding that the words real^ 
 ray, thing and thought are all derived from the 
 word meaning Rod, I conclude that Reality is 
 Rod-ality, and that to spare the rod, in this study 
 of Reality, would be to spoil the child. 
 
 Accordingly, my staff, whether I take it as a rod 
 of light, or as a type of all vegetation, from the 
 blade of grass to the tallest tree, symbolizes to me 
 an invisible and more real rod of thing and Ray 
 of Thought. 
 
LESSON II 
 
 KAY-MENT-VISIBLE. 
 
 If, when standing beside a body of water, I 
 chance to see the form of a cloud mirrored in 
 golden and rosy tints upon its surface, I am not 
 deceived by the picture. Beautiful as it is, I know 
 that it is but a reflection of a cloud in the sky, far 
 above my head, which I do not see as long as my 
 attention is directed to the cloud upon the water. 
 I know that, although I thus distinguish between 
 the cloud upon the water and the cloud in the 
 sky, I cannot separate the one from the other. I 
 cannot detach the cloud upon the water from the 
 one in the sky, and still have my picture upon the 
 water after the picture in the sky has drifted away 
 beyond the horizon. 
 
 Still further, I know that as my cloud upon the 
 water depends upon the cloud in the sky, so they 
 both depend upon the light from the sun, and that 
 while my picture upon the water is simply a reflec- 
 tion produced by the action of rays of light and 
 the reaction of the surface of the water, so the pic- 
 ture in the sky is a refraction produced by the 
 action of rays of light and a reaction of vapor in 
 
10 RAY-MENT VISIBLE. 
 
 the atmosphere. My cloud celestial, and my cloud 
 terrestrial, are each a Ray-ment (rod-men t) resulting 
 from an action and a reaction. 
 
 But if I cannot separate the refracted picture 
 from the reflected picture, then there must be some 
 invisible point of union between the two, a centre 
 of equilibrium between the action implied in the 
 term refraction, and the reaction implied in the 
 term reflection, a point which is neither celestial 
 or terrestrial, but where the two are One. 
 
 Looking again upon the w T ater I behold my face 
 reflected upon its surface, and then call to mind 
 the fact that my own face I have never seen ; its 
 reflected image is alb that I ever have seen, or can 
 see. Now the reflected face upon the water is cer- 
 tainly only a ray-ment produced by the action of 
 rays of light and the reaction of the surface of the 
 water, and if, what I have hitherto considered my 
 real face is only a ray-ment produced by an action 
 and a reaction, the fact that it has never occurred to 
 me proves nothing against its truth, especially when 
 I remember that since real and ray are the same in 
 derivation, from the meaning of the words, my 
 real face is my ray face. 
 
 Turning my attention to my body, I conclude 
 that if my face is ray-ment my whole body is ray- 
 ment, produced by an invisible action and reaction. 
 If, then, this terrestrial body or ray-ment is like my 
 
KA Y-MENT VISIBLE. 1 1 
 
 cloud terrestrial, simply an inverted reflect of my- 
 celestial ray-ment, the fact that I have never con- 
 sciously recognized my celestial ray-ment proves 
 nothing against its existence, for while my atten- 
 tion was directed exclusively to my cloud floating 
 upon the water, I became for the time being 
 entirely oblivious of the cloud above my head 
 which I could not see. 
 
 But if this terrestrial ray-ment is only an inverted 
 reflect of a true and celestial ray-ment, then I am 
 possessor of an heritage hitherto unknown ; for, 
 like the two clouds, they cannot be separated, they 
 are real (ray) or polar opposites which mutually 
 imply each other, which are utterly meaningless 
 and impossible apart. Now if my consciousness 
 has been located, hitherto, solely within the reflected 
 image of my true self, then I am a slave bound 
 down, by my own ignorance, to chains of sense and 
 suffering. But with this recognition of my serf- 
 dom I also see clearly the way of escape. There 
 must be an invisible point of union between the 
 two, and I must locate my consciousness at that 
 invisible centre of equilibrium between my refracted 
 and my reflected self, the point which is neither 
 celestial nor terrestrial, but where the two are One. 
 
 The question of how to emancipate my conscious- 
 ness from its inverted reflection and to locate ir at. 
 its true and invisible centre, is the most momentous 
 
12 RAY-MENT VISIBLE. 
 
 in the universe. It involves the meaning and 
 object of existence. It is the problem of all times, 
 that of the perfectibility and immortality of the 
 soul. Of the soul, for this earthly consciousness 
 is but the inverted reflection of my true conscious- 
 ness, which is the same thing as soul. These first 
 lessons in Reality, then, are first steps in the path 
 of Rodality, — a straight and narrow ray of light ! 
 
 Turning, therefore, to my staff, I state the prob- 
 lem in terms of rod. The two visible ends are ter- 
 restrial ray-ments ; the head of the staff is the body ; 
 the foot of the staff is the purely finite or earthly 
 mind; the point of equilibrium, or the invisible 
 centre, where body and sensations are one, is con- 
 sciousness ; motion, the breath of life, completes 
 this Quarternio 
 
 Consciousness and motion symbolize the refracted 
 or celestial elements of the Quarterni. Body and 
 finite mind, the terrestrial portions. 
 
 Body is the strictly visible member of this Quar- 
 terni. And body, again, as a whole, is four-fold, 
 corresponding in structure to the four elements. 
 The solids of the body (bones, tissues, etc.) corre- 
 spond to earth. Heat, the agent of the functions 
 especially connected with solids and between solids 
 and liquids, corresponds to the second element, or 
 fire. Secretions of the body correspond to the 
 third element, or water, while breath is the fourth 
 element, or air. 
 
RAY-MENT — VISIBLE. 13 
 
 The action of respiration and the reaction of 
 secretions form an upper dualism, and to destroy, 
 e. ff., the balance between the action of the lungs 
 and the reaction of the blood, would instantly pro- 
 duce violent and even fatal results, from which the 
 visible body would soon pass to the realm of the 
 invisible. 
 
 The action of heat and the secretion of tissues 
 form a lower dualism, and to destroy the balance 
 between heat and tissues would likewise produce a 
 wasting away of the visible body. 
 
 Now the harmonious equilibrium between these 
 upper and lower dualisms is what is ordinarily 
 termed physical health, and if, as I have already 
 decided, equilibrium of body is simply a reflect of 
 a celestial or soul equilibrium, then the basis of 
 physical health is purely psychical. 
 
 But as long as my consciousness is located within 
 my body, body rules soul, whereas body should be 
 simply raiment (ray-ment) for my true conscious- 
 ness. 
 
 Again, this raiment for my soul must be like all 
 rays, or, like my staff. It must have two ends and 
 a central point. I, therefore, regard the Visible as 
 the head of my staff, the Audible as the foot, and 
 the Tangible as the point which is neither visible 
 nor audible, but where the two are one. 
 
LESSON III. 
 
 RAY-ME^TT- AUDIBLE. 
 
 Once, by means of an aperture in a shutter, and 
 a prism, I tried to detach a raj of sunlight from 
 the sun, and shut it up within a dark room. It 
 arranged itself in beautiful colors upon the wall, 
 but when the sun went, the ray went too. So with 
 each step in this study of Ray-ality I am confronted 
 with the impossibility and unthinkability of any 
 such thing as separateness. Thus, by means of 
 refraction and reflection, combined according to 
 definite numeral conditions, light becomes visible; 
 also, by means of refraction and reflection combined 
 according to definite numeral conditions, breath 
 becomes audible y yet breath and light cannot be 
 separated, for light without breath or motion would 
 not be light, would not exist at all. 
 
 Still, although I cannot separate visible rays from 
 audible rays, yet I must distinguish between them 
 in order to reach an understanding of them. As a 
 first step in distinguishing between visible and 
 audible rays, I turn my attention to the numeral 
 conditions according to which all external mani- 
 festation takes place. And in order to study 
 
RAY-MENT — AUDIBLE. 15 
 
 numbers, I regard them as visible numerals and as 
 irivisible numerals. 
 
 The visible numerals are three, viz., the point, 
 and the two forms of the line, or, the straight line 
 and the crooked line. When I draw a picture on 
 a piece of paper, I use the three visible numerals. 
 But in order to complete the manifestation, to 
 make my picture living, there must be the light 
 spaces of the paper to bring it out. A moment's 
 reflection convinces me that the whole visible 
 universe is pictured out to my vision solely by 
 means of the three visible numerals in space. All 
 the infinite variety is but gradation and combina- 
 tion of these primary numbers. The horizon gives 
 me the perfect circle. The line from the zenith to 
 my feet is the straight line. The outlines of the 
 clouds present a loose combination of the straight 
 and the crooked lines, while the rocks, trees, etc., 
 of the earth's surface, display a more minute and 
 compact combination of the two forms of line. 
 Geometry, or the art of measuring the earth, as 
 well as the whole science of Astronomy, depend 
 upon these visible numerals, and with this thought 
 comes to me the meaning of these visible numerals. 
 The point symbolizes the centre of the two forms 
 of line, or the point which is neither the straight 
 line nor the crooked line, but where the two are 
 one. Again, the straight line symbolizes the form 
 
16 RAY-MENT AUDIBLE. 
 
 of force which strikes out from the center, termed 
 in science the centrifugal y while the crooked line 
 symbolizes the form of force which draws back to 
 the centre, termed centripetal. Thus is all visible 
 but the type of an invisible force — a force which is 
 dual in its action, and its dual action being balanced 
 at a central point which is neither centrifugal nor 
 centripetal, but where the two are one. And if 
 this balance were overcome by either form of force, 
 the visible universe would vanish like a shadow. 
 
 Just as the art of measuring deals with the 
 visible numerals, so the art of counting or number- 
 ing treats of the invisible numerals. All counting 
 is based on the Quarterni, 1, 2, 3, 4. Their sum is 
 10, ten tens are 100, and so on to infinity. All the 
 operations of arithmetic are also based on the first 
 four, viz., addition, subtraction, multiplication, 
 division. But counting cannot be separated from 
 something to count. The elements which comprise 
 the earth's surface and atmosphere combine only 
 according to count. Take e. g. the two invisible 
 gases, oxygen and hydrogen. They combine and 
 form water only according to the number two. 
 And, moreover, this combination is audible at the 
 instant at which it becomes visible. 
 
 This number two holds the balance of power. It 
 represents the point which is neither oxygen nor 
 hydrogen, but where the two are one, and I have 
 
 
R A Y-MENT A UDIBLE . 1 7 
 
 only to overcome this polarity to cause the visible - 
 water to vanish into two invisible gases. But what 
 is true of water is true of all compounds comprising 
 the earth's surface. Destroy the numeral condition 
 and the visible vanishes. Even the diamond, the 
 hardest known substance, heated in oxygen gas, 
 burns to carbonic acid, and carbonic acid at the 
 ordinary atmospheric temperature is a transparent, 
 colorless gas. 
 
 In order to determine the relation of measuring 
 to counting, I turn to my imprisoned ray of sun- 
 light, pictured on the wall in seven different colors, 
 viz.: 
 
 Red, Orange, Yellow, Green, Blue, Indigo, Violet. 
 __ __ _ _ _____ _____ __ 
 
 Now, the odd numbers, 1, 3, 5, 7, are certainly 
 different gradations of refraction from the white 
 back to the white, completing the circle. But 2, 
 or orange, which is between red and yellow, reflects 
 both red and yellow, and is thus a mixture or com- 
 pound of the two. Again, _, or green, reflects both 
 yellow and blue ; 6, or indigo, reflects both blue 
 and violet. Thus I see that the odd numbers 1, 3, 
 5, 7, signify different gradations of the centrifugal 
 force, or straight line, while the even numbers _. 
 4, 6, are gradations of the centripetal force, or 
 crooked line. Counting expresses gradations of 
 measuring. 
 
18 RAY-MENT AUDIBLE. 
 
 But what is true of the seven colors is equally 
 true of the seven notes : 
 
 12 3 4 5 6 7 
 
 Red, Orange, Yellow, Green, Blue, Indigo, Yiolet. 
 
 CD E F G A B 
 
 <j,e,g,b are different gradations of refraction from 
 the octave to the octave, while ©,1,1 are reflected 
 tones, corresponding in quality to the colors they 
 represent. 
 
 The exquisite primary chord 1, 3, 5, or C, E, G, 
 is Red, Yellow and Blue manifested to my con- 
 sciousness through my ear instead of my eye. So 
 every conceivable chord and combination of tone 
 and color can be written out in figures, until I am 
 led to exclaim : Sound is color made audible ; and 
 color is sound made visible ! My eye and my ear 
 are avenues to my consciousness of the two halves 
 of a unity. In order to determine whether the 
 sense of touch is the avenue to my consciousness of 
 ilio unity of the two halves, I next give my atten- 
 tion to the Tangible. 
 
LESSON IV. 
 
 RAY-ME^T-TA^GIBLE. 
 
 I might have been born blind, and yet been able 
 to determine the meaning, the harmony, and to a 
 certain degree, even the color of objects about me, 
 by means of touch. I might have been born deaf, 
 and yet been able to determine the meaning of 
 words, and the harmonies of sound from touch and 
 sight. I might have been born with only the sense 
 of touch, yet have attained to a higher and truer 
 knowledge of the world in which I live than many 
 about me endowed with five senses. 
 
 But without the sense of touch I could not main- 
 tain my terrestrial existence. When feeling goes, 
 life of the visible body goes too. Touch is, then, 
 the vital sense of the terrestrial body. 
 
 When I push my hand against a stone, or thrust 
 it into water, or pass it through the air, I am con- 
 scious of different degrees of resistance. And I 
 classify objects about me according to the different 
 degrees of resistance which they offer to my touch. 
 The air, when it offers no resistance to my touch, is 
 unperceived, so without resistance there is no touch. 
 
 But what is resistance? Resistance is simply 
 
20 RAY-MENT TANGIBLE. 
 
 force, an invisible action and reaction, which is 
 expressed by, and can be determined from, num- 
 bers, e. g., the resistance of water is expressed by 
 the number 2. I have only to overcome the polar- 
 ity or equilibrium expressed by this numeral to 
 render the water, which was tangible, tangible no 
 longer. 
 
 But what can be done in the case of water is also 
 possible in the case of the most seemingly immov- 
 able solids of the earth. By means of burning 
 glasses the sun's rays can be collected to a central 
 point, or focus, and heat obtained sufficient to 
 change solid rocks into liquid flames. And thus I 
 come to realize that the tangible is tangible only 
 according to certain definite conditions which cor- 
 respond exactly with the conditions according to 
 which the Visible is visible and the Audible is 
 audible. 
 
 Upon comparing the three forms of ray-ment 
 still further, I am convinced that the visible, and 
 the audible, likewise, are perceivable by me, only 
 by means of Resistance. The one is resistance of 
 light vibrations, or radiations, and the other is 
 resistance of breath vibrations, or radiations. So 
 that sight and sound can be said to be forms of 
 Touch. Touch thus represents the point where 
 sight and sound are one. 
 
 All sensation may then be called touch, or Resist- 
 
RAY-MENT TANGIBLE. 21 
 
 (mice expressed in different degrees. The sense of 
 touch (ordinarily so called) expresses the first 
 degree, or most actual and living contact; sound, 
 the second degree ; vision, the third degree, or 
 most remote and external contact. 
 
 Thus, to hear and see flames may affect me very 
 agreeably, but the effect of touch would be quite 
 the contrary. Yet the flames come in contact with 
 my consciousness as truly in the one case as in the 
 other. 
 
 The fact of the unity of sensation is well illus- 
 trated in the case of a child. It is never satisfied 
 with simply looking at an object. It must see 
 with its fingers as well as its eyes. And shakes 
 or drops the object in order to see with its ears 
 also. 
 
 Now since I have decided that this terrestrial 
 ray-ment is only an inverted reflect of a celestial 
 ray-ment, or thoughtment, I must strictly apply 
 this fact in the case of sensation. 
 
 This resistance, comprised under the three forms 
 of visible, audible and tangible sensation ; this 
 purely terrestrial touch ; this my means of com- 
 munication with the external world, or terrestrial 
 minds about me, is simply an inverted reflect of 
 a higher sense of Touch, of a Resistance to an 
 interior or celestial world of Thoughts and Minds 
 (since thoughts imply minds). 
 
22 RAY-MENT TANGIBLE. 
 
 If I have hitherto been entirely unconscious of 
 this interior three-fold sense, it is because my atten- 
 tion has-been so taken up solely with external resist- 
 ance that the interior resistance has been unobserved. 
 
 But when I do observe this interior resistance I 
 find that, in its development, my experience corre- 
 sponds to that of the child in the case of its exterior 
 sensation. I see first with my fingers. This is 
 the interpretation of bodily suffering. Body first 
 responds to this thought resistance. But as I 
 advance in knowledge and acquire this thought 
 resistance through the other avenues of touch, 
 thought vibrations, or radiations, which, like the 
 flames, now cause me acute suffering, will become 
 a source of most wonderful knowledge and under- 
 standing as soon as I can hear them and see them, 
 instead of simply feeling them. Then, what now 
 prostrates me with physical suffering will become 
 to me the greatest possible source of power and 
 wisdom. 
 
 But before I can raise my interior and true sense 
 of touch to the celestial plane, I must first pass 
 through a terrestrial plane of thought. I am 
 encompassed round about by a dense atmosphere 
 of absorbing cares , in traffic, and in social and 
 political life. I must feel my way through this 
 earthly atmosphere before I can reach a higher 
 realm of Thought. First, I feel my way with 
 
R A Y-MENT TANGIBLE. 2 3 
 
 touch in the first degree, which means suffering ; . 
 second, with touch in the second degree, by means 
 of which I begin to observe a harmony and meaning 
 in the confused din and squabble about me ; and 
 finally, with touch in the third degree, whence my 
 eyes are gradually opened, and seeing for the first 
 time in my life, I come to know how to see less 
 witli my fingers and more with my ears and my 
 eyes. 
 
 Thus I come to discern the relation of terrestrial 
 body and mind to celestial body and mind. 
 
 Reflected body and its three-fold sense is simply 
 raiment, or garment, or visible expression for the 
 celestial body, or soul. 
 
 Finite, or earthly, or reflected mind is the food 
 or nourishment for the soul, by means of which the 
 soul after hungering, eating and assimilating the 
 husks of finite thought, returns to its Father's 
 house, to be fed with the heavenly bread and staff 
 of life, and to enter upon the celestial heritage. 
 
 This great truth of my celestial heritage is first 
 refracted to my consciousness through the tear- 
 drops of suffering, then afterwards refected, by 
 means of numbers and harmony, to my vision. 
 
 Touch is the refractory medium through which 
 the Divine Ray\s transmitted to my consciousness, 
 while the medium refracts outwardly, the Ray is a 
 
24 RAY-MENT — TANGIBLE. 
 
 rod of correction, but when it refracts back toward 
 its celestial source, it is the staff which comforts. 
 
 The Tangible is thus the point of equilibrium 
 between the Visible and the Audible, the vital 
 point of radiation, while radiation itself, or motion, 
 changes sensation from the plane of reflected body 
 to the plane of reflected Intellect, or to the second 
 spire or coil of the Serpent. 
 
LESSON V. 
 
 FOOD-HUNGER. 
 
 The polar opposite of touch is desire ; and, 
 although touch and desire cannot be separated the 
 one from the other, yet I at once observe a very 
 important and significant distinction. Touch, I 
 cannot disconnect from bodily sensation ; Desire, I 
 cannot disconnect from mind — the purely finite or 
 reflected mind. 
 
 Bodily sensation brings me in contact with the 
 infinite wonders of the phenomenal universe, and 
 spontaneous with this contact occurs the desire to 
 experience and to know the reality back of this 
 phenomenal — its meaning, and its purpose. 
 
 The way by which I am to reach this experience 
 and knowledge is, obviously, very direct, if I but 
 follow the straight and narrow path already marked 
 out, viz., as the phenomenal is an inverted and 
 left-sided copy of the real ; as external sensation 
 also bears this relation to interior sensation, then 
 must the desire connected with external sensation 
 be also only an inverted and left-sided copy of a 
 Desire which is interior, or esoteric. In other 
 words, the interior sense of touch implies the eso- 
 
26 FOOD HUNGER. 
 
 teric desire, just as external touch implies external 
 desire. 
 
 In order to reach this esoteric desire, I ^must, 
 indeed, start from the coterie desire. I must 
 possess myself of the knowledge which only can be 
 bought by experience, and which comes from direct 
 contact with the phenomenal. But I must accept 
 the experience of sensation and desire only as a 
 means of knowing reality — the coterie must always 
 be my ladder to the coterie. 
 
 The Visible must simply reflect to me images of 
 objects which in themselves are entirely beyond my 
 range of sight ; from the Audible I must learn to 
 detect the counts of the Still Voice / while the rod 
 of the Tangible, with its two ends of pleasure and 
 pain, must truly 
 
 " Feed full my sense for a while;" 
 
 until balancing the rod and finding the point of 
 equilibrium between pleasure and pain, I attain to 
 
 the interior vision, 
 
 " The sight that my soul yearns after." 
 
 To refuse the experiences of bodily sensation and 
 desire is to refuse ray-men t and food to the soul ; 
 and thus to deprive the soul of its only means of 
 development toward final perfection. 
 
 But, to be deceived by these images — to accept 
 the mere reflections for the realities themselves — is 
 
FOOD — HUNGER. 27 
 
 the fundamental error, or, in other words, the fatal 
 si?i of Idolatry. No matter whether I call it error, 
 or whether I call it sin, the thing in itself, indepen- 
 dent of what I may call it, is Idolatry. 
 
 Therefore, although I must diligently till the soil 
 of this terrestrial ray-men t and its sensations, the 
 fruit must not be consecrated to the idols them- 
 selves, but must be brought as an offering and 
 sacrificed to the true desire of soul. 
 
 Now, if I say the irrevocable penalty of Idolatry 
 is Disease and Death, I but state in other words 
 the fact that Disease and Death are logical results 
 of calling inverted shadows the entities they are 
 not and cannot be. 
 
 The fact in itself acts quite independent of what- 
 ever I may choose to call it. Idolatry is not 
 pacified with the term sin any more than by the 
 word error. 
 
 As long as I am an Idolator, I am subject to dis- 
 ease and death in spite of the creed to which I may 
 subscribe, in spite of the benevolence and morality 
 I may practice, or even in spite of the drugs I may 
 swallow and the laws of hygiene I may observe. 
 
 Nor is this death penalty of Idolatry canceled 
 with once meeting its decrees; on the contrary, it 
 means innumerable deaths for me, until, by my own 
 insight, I renounce the Idolatry of shadow worship, 
 and turn to the Living liay-ality. 
 
28 FOOD — HUNGER. 
 
 Yet the requisite insight, together with the 
 necessary power of choice, do not reside in the 
 finite mind itself. They cannot be separated from 
 it, but their true seat is in the soul. 
 
 That consciousness possessed by the finite mind 
 and its desires (hungers), together with its seeming 
 power of choice, are but illusory reflects of Soul 
 (true consciousness), and true Freedom. Soul is 
 the true Ego, while the consciousness possessed by 
 finite mind and its desires is reflected ego. So also 
 in this power of choice which I possess, I must 
 distinguish between a true and a reflected Freedom. 
 
 Now, this true ego is the central point of my 
 four-fold system as a whole ; body is raiment to this 
 ego, and, just as I must needs have many garments 
 in the course of my earth life, so must the true ego 
 require innumerable robes in its long course of 
 development toward perfection. Finite mind is 
 food to the true ego, and also, just as my finite 
 mind and its hungers is not in itself developed by 
 one meal of victuals, so the true ego requires for 
 its nourishment during its long process of growth 
 the food supplied by innumerable finite existences. 
 In other words, the true ego is only developed by 
 means of innumerable re-incar nations. Herein is 
 the mystery of birth and death. 
 
 So long as the desire clings to its idols of sense — 
 to its shadow pursuits, to its shadow possessions of 
 
FOOD — HUNGER. 29 
 
 raiment, food, houses and lands, and its shadow 
 pleasures, just so long must I pay the penalty of 
 repeated birth and death. 
 
 But when this desire turns toward Reality with 
 the unspeakable tenacity wdth which it formerly 
 clung to the shadowy reflects of Reality, and as 
 persistently follows the study of Reality as it has 
 pursued pleasure, then will I begin to attain to that 
 msight into the mystery of birth and death which 
 will ultimately free me from these shadows, and 
 enable me to realize the Health which is Whole- 
 ness, and the Life w^hich is Eternal. 
 
 Of my staff of finite mind, desire is the head ; 
 and just as the staff must follow the course of the 
 head in its revolutions, so the coterie desire leads 
 the whole staff in downward spirals to the very 
 depths of the shadows ; but the coterie desire leads 
 in upward spirals toward the celestial light. 
 
 As the polar opposite of desire is action, action 
 must then be the foot of my staff of finite mind. 
 
 But esoteric desire of the finite mind is only 
 another term for hunger of soul, and just as desire 
 implies action, so hunger implies eating. 
 
 Esoteric desire and action of the finite mind are 
 hunger and eating of the true Ego. 
 
LESSON VI. 
 
 FOOD-EATING. 
 
 Since desire is either true desire or reflected 
 desire, exoteric or esoteric, then must the action 
 implied by desire be either exoteric action or 
 esoteric action. 
 
 Accordingly, studying action as dual, as true 
 action and reflected action, I first observe that the 
 two forms must, of necessity, be exactly contradic- 
 tory. This is implied in the relation itself of a 
 reflect to the object it reflects. Action on the 
 plane of finite thought moves in a diametrically 
 opposite direction from action on the plane of the 
 celestial. And as long as the finite acts uncon- 
 scious of the higher plane, which it simply con- 
 tradicts (reflects), that power of choice which I 
 seem to possess is, in truth, the exact contradic- 
 tory of choice. It is only the choice of the winds 
 and the tides, the times and the seasons, which obey 
 the hidden law instead of coming and going as they 
 themselves may choose. 
 
 As my eyes become opened to the relation of 
 exoteric action to esoteric action, as expressed in 
 the law of contradictories, the more evident it 
 
FOOD — EATING. 31 
 
 becomes to me, that the very actions, in the per- 
 formance of which I was most certain of perfect 
 power of choice, were the very ones in which I had 
 absolutely no choice. 
 
 On this plane of the shadows I find that although 
 I have eyes I see not, although I have ears yet I 
 hear not, and although I act with seeming freedom, 
 yet all my acts are contradictory ; what I do with 
 my right hand, that my left undoes, and what I 
 affirm with my lips, that my heart denies ; when I 
 would walk in one direction my feet follow the 
 opposite. 
 
 Thus I come to realize that the quality of all my 
 action on the finite plan, though seemingly active, 
 is, in truth, passive. Accordingly I regard all finite 
 action (exoteric action) as in its essence, Passion. 
 
 Again, action is always put forth as a means to 
 obtain a given end. It is a reaching out toward, 
 accordingly I must regard action as Offering, or 
 Oblation, as well as Passion. 
 
 From this it directly follows that all my actions 
 which have in view terrestrial aims, pleasures and 
 possessions are offerings, or sacrifices made to idols 
 (shadows). As long as in my desires I worship 
 idols, all my acts must, of necessity, be oblations to 
 my idols, for the desire and the act mutually imply 
 each other. But, on the other hand, it also directly 
 follows that as soon as my desire becomes esoteric 
 
32 FOOD — EATING. 
 
 all my actions will be offerings to the living Ray- 
 ality instead of to shadow idols. 
 
 The ancient myth of Saturn feeding upon his own 
 helpless offspring, is, I find, an exact type of my 
 true ego, which is sustained and developed to matur- 
 ity (im-mortality) by devouring its own reflected 
 (mortal) images. 
 
 However, as long as I am an idolator, and my 
 desires purely exoteric, I find that I, in my turn, 
 act the part of Saturn to all beneath me in the 
 plane of shadow. I desire, and seek my own com- 
 fort and welfare as paramount. If I am humane it 
 is because I am enlightened enough to discern that 
 thus I best secure my own ends. And even on the 
 plane of body, while I continue to maintain my 
 animal life at the expense of my animal kindred, I 
 do so without perceiving that I thus have the dis- 
 tinctive mark which classifies me with the beast of 
 prey tribe. 
 
 I deprive a helpless victim of the birthright to 
 life for the sake of a mess of savory pottage, thus 
 securing for myself both the birthright and pottage. 
 And as 1 analyze my line of conduct still further, 
 I find that this one act is a perfect type of every 
 act of worldly wisdom and prudence. 
 
 But the instant my desire becomes esoteric, the 
 whole line of conduct is reversed and begins to 
 move in the opposite direction. Action is no 
 
FOOD — E A TING . 3 3 
 
 longer sacrifice of the higher to the lower, but 
 becomes a series of oblation after oblation of the" 
 lower to the higher. Each act is the renunciation 
 of a shadow for a true ray. Each step upon the 
 ladder by which I mount from the exoteric to the 
 esoteric is the crucifixion of a contradictory of 
 truth. 
 
 Yet any ascetic practice I may adopt which 
 merely aims to restrain the external act, while the 
 desire still exists in fu]l force, is as futile a per- 
 formance as it would be for me to set myself to 
 work to cut off one end of my staff and expect to 
 have only one end left. I must not attempt the 
 impossible, but must patiently set myself to work 
 to balance my staff of desire and action, and not 
 being discouraged with repeated failures, persist, 
 sustained by the knowledge that the staff can be 
 balanced, that there is a point of equilibrium 
 between desire and act, and that upon this point I 
 can step, in perfect security, to the higher plane. 
 But if I try to step upon either end the staff will 
 surely tip- It is only the point of equilibrium which 
 will sustain my weight. 
 
 These steps are the true sacrifices by means of 
 which I attain to my maturity. They are the 
 burnt offerings of consumed shadows upon which 
 the true ego feeds, until, accumulating the neces- 
 sary strength, it will finally free itself wholly from 
 
34 FOOD — EATING. 
 
 the shadows and enter upon its celestial heritage. 
 They are the offspring of Saturn, which will event- 
 ually possess themselves of their father's throne 
 and power. 
 
 But how w T ill they possess themselves of this 
 power ? Hunger and eating are polar opposites ; 
 now the equilibrium between hunger and eating, 
 or the point where the two are one, is assimilation. 
 The strength of my phenomenal body seemingly 
 comes from the assimilation which follows eating. 
 But this seeming fact is only a reflection of the 
 seeming fact that the finite mind obtains its finite 
 wisdom from its power of assimilating thought. 
 While this seeming fact, in its turn, is but reflection 
 of the Truth that the celestial Power of the true 
 ego is attained through its assimilation of its own 
 esoteric offspring, or its true Sacrifices. 
 
LESSON VII. 
 
 FOOD-ASSIMILATING. 
 
 On the plane of body, assimilation occurs through 
 the secretions, or fluids. On the plane of finite 
 mind, the mental picture expresses the point of 
 assimilation between mind and thought. 
 
 Now, the relation of finite mind to body is that 
 of cause to effect. Finite mind symbolizes action ; 
 body, re-action ; and since action and re-action are 
 only different terms for refraction and reflection, it 
 follows that all operations of body are reflected 
 mental operations ; therefore, it also follows that 
 all forms and conditions of secretions are reflected 
 mental pictures. 
 
 In the case of finite mind, the mental picture is 
 expressed outwardly by means of words, spoken or 
 written, or through some of the arts. In the case 
 of body, the secretions (reflected mental pictures") 
 expressed outwardly are bones, muscles, skin, etc. 
 
 Just so in the case of the globe I inhabit — its 
 liquids (reflected mental pictures) expressed out- 
 wardly are its geological formation, its rocks, 
 minerals, etc. 
 
36 
 
 FOOD ASSIMILATING. 
 
 In order to clearly and fully grasp this relation, I 
 will first analyze it by means of my staff, and then 
 follow out its application in the case of a word. 
 
 [1.] The word in itself as external (visible or 
 audible) is the head of my staff. 
 
 [2.] Its finite or reflected significance and force, 
 is the foot of my staff. 
 
 [3.] My experience of the significance and force 
 of the word is the point of balance between the 
 external word and its internal force ; and this 
 experience is of different degrees, from a merely 
 blind physical re-action up to the highest form of 
 consciousness. 
 
 [4.] The true, celestial force and meaning of a 
 word is motion, which completes the Quarterni. 
 
 Now I will apply this analysis in the case of the 
 word which is expressed outwardly, or phenomen- 
 ally, as arsenic. 
 
 [1.] Arsenic is a weapon of a cold, steel grey 
 color, and of a glittering lustre. This metal is the 
 visible expression of a reality which on the j)lane 
 of finite mind I term Calumny. Arsenic is the 
 steel grey, glittering weapon of the assassin 
 Calumny, and the metal in itself no more destroys 
 than the weapon can slay apart from the hand of 
 the assassin. 
 
 Arsenic destroys bodily tissues and functions for 
 the very simple reason that it cannot be separated 
 
FOOD ASSIMILATING. 37 
 
 from the thought which it represents. It cannot 
 come in contact with my sense of touch without 
 suggesting to my mind, and then to my body, the 
 thought of which it is an inverted reflect. It 
 makes no difference whether my sense of touch 
 comes in contact with the symbol through my 
 stomach or through my eyes, it is the thought which 
 slays, and not its reflected image. 
 
 Neither does it make the slightest difference in 
 the result that I did not know my mind was acting, 
 and my body re-acting, to the thought Calumny ; 
 for I know next to nothing of the majority of the 
 thoughts which pass and re-pass through my mind, 
 either of their true meaning, or of their connection, 
 or how they come and where they go. 
 
 [2.] But the visible effect of swallowing arsenic 
 upon my body only expresses a more real effect, on 
 the plane of finite mind, of the assassin Calumny 
 upon my whole terrestrial usefulness and existence. 
 
 [3.] However, when I grasp the meaning of the 
 law of contradictories, and begin to know the eso- 
 teric life, I gradually come to know that the more 
 powerless I am rendered on the lower plane, the 
 more do I gain power on the true plane, if I but 
 know how to use it. 
 
 [4.1 As my experience of the true force and sig- 
 nificance of the word is raised toward true con- 
 sciousness, I also begin to discern the celestial force 
 
38 FOOD ASSIMILATING. 
 
 of the word Calumny, and finally behold, in the 
 assassin, only a left-handed and inverted redeemer. 
 
 But what is true of this one word is true of all 
 words. The whole universe can be regarded as 
 words in different degrees of evolution, just as it 
 can be considered thought-rays in different degrees 
 of manifestation. I must first learn the names of 
 these words, then I must combine words into 
 phrases, then into sentences. But, after I become a 
 proficient in reading, it is a long time before I can 
 grasp even the external (reflected) significance of 
 what I read. And only after most profound study 
 and experience of the external do I come, finally, to 
 grasp the law of contradictories, through which I 
 gain the esoteric vision that enables me to discern 
 the true and right-sided reality even while my exo- 
 teric eye sees only its inverted reflection. This 
 whole process expresses the various degrees of 
 reading, and esoteric reading is the assimilation of 
 the true ego. 
 
 From this analysis I observe a solemn import in the 
 use of words. No matter how ignorantly I may use 
 them, I must render an account of my use ; for the 
 word cannot be disconnected from its significance 
 any more than the reflect can be separated from 
 the object it mirrors, or ^-action can exist apart 
 from action. 
 
 No matter how I may regard words, just as 
 
FOOD — ASSIMILATING. 39 
 
 surely as I call upon them with my lips, just so 
 surely do I evoke their true significance and force, 
 which will act in sublime indifference to any con- 
 ventional opinion I may chance to hold of their 
 meaning. Words will follow the force which 
 impels them, and will rebound according to count. 
 But when I become an esoteric reader and know 
 the law of the action and the count of the rebound, 
 these words no longer rule me, but I rule words, 
 until finally I realize the power which follows 
 assimilation. 
 
 This power of assimilating contradictories which 
 enables me to see in death only an inverted and 
 left-sided reflect of Life ; and also to see that birth 
 and death are opposite ends of the same staff, is the 
 light upon my path which leads to my celestial 
 heritage. It is also the illumination by means of 
 which this heritage is made visible to my esoteric 
 sense. 
 
 But assimilation, in its highest degree, is the ges- 
 tation and travail of that new birth which is neither 
 birth nor death, but the life eternal. 
 
LESSON VIII. 
 
 HOUSE-PROPORTION. 
 
 My staff of Consciousness has two ends and a 
 point of equilibrium, i. <?., exoteric consciousness, 
 esoteric consciousness and soul (true ego), the 
 invisible centre where the two ends are one. Con- 
 sciousness, as a whole, is the tent, the covering, or 
 House of the true ego ; exoteric consciousness is 
 the outer room ; esoteric consciousness the inner 
 room, while the soul itself is symbolized by the 
 Hearth situated in the centre of the house between 
 the two rooms. 
 
 Before proceeding upon this study of Conscious- 
 ness, I must bear in mind the fact that I am now 
 dealing with entities which are not palpable to the 
 senses — Consciousness I cannot see, hear nor touch ; 
 it is a House not made by hands, and to accept 
 literally any of the terms employed in designating 
 degrees and relations of consciousness will be to 
 fall into the grossest error. And yet, since this 
 present study is devoted to the exposition of the 
 psychical basis of physical health, my study cannot 
 go beyond the ground plan of this house ; its eleva- 
 tion plan must be reserved for future study in 
 Realitv. 
 
HOUSE — PROPORTION. 41 
 
 In my present study I can only consider my cloud 
 celestial with reference to my cloud terrestrial, and 
 not with reference to its relation with its celestial 
 Sun and Source. 
 
 In the study of my cloud terrestrial, I have been 
 dealing with Reflection and inverted Reflects ; now, 
 however, I must study my celestial heritage as 
 Refraction, and true Refracts. And I must con- 
 stantly bear in mind that, owing to the blindness of 
 my esoteric vision, these true Refracts will at first 
 seem to me upside down ; but as my eyes are 
 opened, Refracts will seem right side up, but 
 Reflects will then, for the first time, seem in their 
 true light as inverted. 
 
 The House of Consciousness, as a whole, must, 
 therefore, be a true refraction of which my Ray- 
 men t of Body was the inverted reflection. 
 
 Of my staff of Ray-ment, the Visible was the 
 head ; therefore, that which appeals to the eye in 
 the case of House, or Proportion, must be the true 
 refract, of which the Visible is the inverted 
 reflect. The Proportion which appeals, through 
 my exoteric vision, to my sense of harmony, is the 
 external symbol of that true Proj)ortion discernible 
 only through my esoteric vision. 
 
 Proportion is commonly defined as an equality or 
 equilibrium of ratios. And since it must consist of 
 four terms, Proportion is the scales, or balance, of 
 the Quarterni. 
 
42 HOUSE PROPORTION. 
 
 In the case of body, this balance is the equilibrium 
 of the four elements, which results in the conscious- 
 ness of physical proportion termed Health. 
 
 In the case of finite mi?id, this balance is the 
 equilibrium of mind, thoughts, mental pictures and 
 outward expression (in speech, in art, etc.), which 
 results in the consciousness of mental proportion 
 termed knowledge and power. 
 
 But on the true and larger plane it is the equi- 
 librium of my celestial and terrestrial refraction 
 and reflection, which results in the conscious 
 possession and realization, on the part of the true 
 ego, of its celestial heritage. 
 
 Now, the terrestrial reflection was dual ; i. e., it 
 consisted of action (finite mind) and a re-action 
 (body). So the celestial refraction also consists of 
 an action (a Ray, one with and inseparable from its 
 Sun and Source), and a re-action (true ego). 
 Accordingly, in order to clearly see and firmly 
 grasp the relation of the dual reflection to its dual 
 refraction, I state them thus: starting with the 
 reflection, I represent body by a ; finite mind by 
 b* true ego by x; celestial Ray by y. 
 
 Now, since Proportion is an equilibrium of ratios, 
 it directly follows from the nature itself of reflec- 
 tion and refraction that a : b : : x : y, or, body is to 
 finite mind as the true ego is to its celestial Ray. 
 
HOUSE — PROPORTION, 43 
 
 Body (is to) finite mind (as) true ego (is to) Ray. 
 a : b : : x : y 
 
 Reflected # Reflected , , Refracted . Refracted 
 re-action action re-action action. 
 
 a and b (body and finite mind) are the known 
 terms of this proportion, x and y the unknown 
 terms ; and the problem stated thus, a : b : : x : y y 
 represents the true equilibrium between reflection 
 and refraction, and at the same time states the 
 reason that a : 5, as it is, because x : y, as it is. But 
 when I wish to solve the problem I transpose the 
 unknown terms to the first member of the equation, 
 and the known to the second member of the equa- 
 tion, or, turn the left hand to the right, thus, 
 x : y : : a : b, an instinctive acknowledgment of the 
 fact that the known is the inverted and left-sided 
 copy of the unknown. 
 
 The word ratio is from the Latin radiits (ray or 
 rod), therefore in its derived significance a ratio is 
 a rod, and proportion is accordingly an equilibrium 
 of rods, and thus is the true meaning expressed in 
 the derivation, since proportion is equilibrium 
 between reflected rods (rays) and refracted rods. 
 
 This equilibrium of rods is always a problem 
 capable of solution, although one requiring skill and 
 patience. The value, meaning, and force of a?, or 
 true ego, is always the point to be ascertained. 
 
 Here, again, I notice that the very symbol itself 
 
44 HO USE — PROPORTION. 
 
 (the x) which I have instinctively employed to 
 designate the true ego expresses, by its form of 
 cross, the equilibrium of two rods. Thus, not only 
 is proportion itself a statement of the problem of 
 the soul, but also the term itself, which stands for 
 soul, states this momentous problem. Reflecting 
 still further, I find that proportion, as the equi- 
 librium of reflected rods and refracted rods, states 
 and solves all the problems of light, heat, sound and 
 motion, and thus I come to regard the whole phe- 
 nomenal universe as but a continuous statement and 
 re-statement of this problem of the soul. 
 
 But I have just found that each statement, in 
 itself, is dual ; that at the same time, or together 
 with the statement, there is also a re-statement, or 
 reason why, implied in the statement itself, i. 0., the 
 statement also implies the solution ; or, to state is 
 to solve, thus, 
 
 (as) (because) 
 
 a : b : : x : y a : b : : x : y 
 
 Statement. Solution. 
 
 The statement implies knowledge, while the 
 solution (re-statement) expresses faith. But the 
 equilibrium between this statement and its re-state- 
 ment is the anchor by means of which the true ego 
 realizes its Ray-ment, or House of consciousness as 
 the refracted reality, of which its Ray-men t of 
 bodily sensation was the inverted reflection. 
 
LESSON IX. 
 
 HOUSE-DOOR. 
 
 Between the outer and inner rooms of my House 
 of Consciousness there is a door, which swings out 
 or in. The name of this door is Doubt. When it 
 swings out, the counts of its vibrations are audible 
 to my external ear; but when it swings in, the 
 counts are audible only to my esoteric ear. 
 
 This double nature of my door is expressed in its 
 very name ; for doubt is derived from two Greek 
 words which signify to go two ways, and to doubt 
 is, very literally, to be in the mental and physical 
 condition of trying to walk in two opposite direc- 
 tions at the same time. 
 
 However, from doubt — from this attempt to walk 
 in two opposite directions at the same time — is pro- 
 duced all mental action, which ultimately results 
 in knowledge. Doubt is the only door through 
 which I can ever reach absolute certitude. 
 
 As long as I do not doubt, but accept everything 
 as it appears on the outside, taking for granted the 
 seeming for the real, the door between me and 
 knowledge is closed and locked. But the moment 
 I begin to doubt the door begins to swing, and it 
 
46 HOUSE DOOR. 
 
 swings out, creaking and grating, and forces me 
 away from the very knowledge I would seek ; while 
 I, deceived by the sound, think, because the door is 
 opening, and because I am listening to the counts, 
 that I am thus acquiring truth, while I am, really, 
 only acquiring the contradictory of truth. Thus I 
 who sincerely seek truth, partake only of its 
 inverted reflect, and, thereby, deceived and bewil- 
 dered, I become a victim of all manner of delusions, 
 and fearful of shadows, until finally the door swings 
 clear back against the wall, and can go no further. 
 The door has swung w T ide open, and to doubting 
 was due the whole mental activity by which this 
 result was accomplished. 
 
 In its course of outward movement the door has 
 described a semicircle. There is but one way to 
 complete the circle, viz., the door must swing back 
 again, and then swing over the threshold into the 
 inner, and hitherto unknown room of my house, until 
 it reaches the wall again on the inner side ; then 
 the circle w T ill be complete. 
 
 Doubt has opened wide the door, and manifested 
 the whole process of the movement which described 
 the outer semicircle. Now, the determination to 
 complete and to know the other half of the circle is 
 the exact contradictory of doubt. Determination 
 reverses the movement of the door. It begins to 
 swing in. To determine is, therefore, to reverse 
 
HOUSE — DOOR 47 
 
 doubt, not to abandon it ; for, manifestly, deter- 
 mination without previous line of doubt to follow 
 back upon must surely end in my finding myself 
 just where I started, i; e. y before a closed and locked 
 door. 
 
 The way to reverse doubt is to, at once and unre- 
 servedly, doubt all that doubt has previously 
 accepted as real, what doubt has hitherto decided 
 to be unreal. Thus will I possess myself of the key 
 which w T ill force the door to swing over its latch 
 without locking. But I must swing the door clear 
 open, and describe the inner semicircle, before I 
 can myself pass in and consciously possess myself of 
 the treasures of this esoteric consciousness. 
 
 In geometry, the word term signifies the point 
 and the line, and to de-term-ine is to limit by means 
 of the point and the line. Accordingly, to doubt 
 and to determine is the process by means of which 
 I arrive at the true meaning of the point and the 
 line. Doubt is the form of force which causes the 
 door to swing, or strike out from the centre of 
 equilibrium, or, the centrifugal force ; while Deter- 
 mination is the form of force which draws back to 
 the centre, or, centripetal force. Now, when these 
 two forms of force are in perfect equilibrium, my 
 door will describe the perfect circle. But before 
 that, in my actual experience while developing this 
 circle, this larger line is in itself marked out by an 
 incessant pendulum-like swing, first back, then 
 
48 HOUSE DOOR. 
 
 forth, of the door, and so on — an infinitely zigzag 
 line, and a continuous tick-tack of count, the counts 
 varying according to the longer or shorter swing of 
 the door. And these counts express gradations of 
 doubt and determination. This I also found to be 
 the relation between the two forms of numerals, or, 
 counting and measuring. 
 
 Doubt has led to a mental activity which has 
 resulted in the accumulation of facts, or knowledge 
 of the external construction of my circle. Deter- 
 mination is the re-action against doubt, which will 
 ultimately force the door back and w T ithin. 
 
 The relations of doubts and determinations is that 
 of cogs and grooves, and without the two the wheel 
 could not revolve ; i. e., doubts and determinations 
 are polar opposites which mutually imply each 
 other. Just so my outer semicircle, when com- 
 pleted, must be the polar opposite of the inner 
 semicircle, and since the two mutually imply each 
 other, when I know the external I also know what 
 the inner must be. 
 
 The name, Doubt, which I have given my door, 
 since it signifies to go two ways, implies both doubt 
 and determination in itself. However, as doubt is 
 the first act which drives the door away from the 
 inner room, and determination impels it back into 
 my esoteric consciousness, I now give my door two 
 names to designate the direction in which it swings. 
 Thus, when swinging out I call it Doubt, when 
 
HOUSE BOOK. 49 
 
 swinging in I call it Determination, for it is deter- 
 mination which forces the door in — tears it open. 
 
 Now the first meaning of the word door, is to 
 tear or break open, the same word also meaning to 
 pray or to supplicate. Doubt is action, determin- 
 ation, re-action. Door, or true prayer is the point 
 of equilibrium between the two. 
 
 As I carefully regard the nature of my con- 
 sciousness, I find that in the day time I am actively 
 absorbed with the external and phenomenal. But 
 that at night, in sleep I pass to the re-active, or 
 appearantly unconscious state. Yet, if I awaken 
 suddenly I am often conscious of having been 
 interrupted in a train of thought ; or of being 
 recalled from distant lands and scenes which I was 
 visiting in dreams. 
 
 By addition of motion to proportion (balanced 
 rods), the form thus described builds me a spiral 
 house. Also the two rooms described by the 
 swinging of my door, marks out to my ear a cir- 
 cular house. 
 
 Proportion and Door express the same house of 
 two rooms, the one to my esoteric eye, the other 
 to my esoteric ear. Proportion and door symbolize 
 the true refracts of which the visible and audible 
 are the inverted reflects. Furthermore, Day and 
 Night consciousness express the true refracts of 
 color and sound sensation. Day is night modi 
 visible. Night is day made audible. 
 
LESSON X. 
 
 HOUSE-HEABTH. 
 
 Since my house is spiral, the line between its two 
 rooms is a diameter, or two radii (rods, rays). The 
 door is one radius, the hearth is the other. 
 
 My hearth is the warmth giving vital centre. 
 It is the point from whence the Hearth-fire radiates 
 and permeates my whole house. 
 
 In my physical system, this vital centre is the 
 heart, situated on the left side, while the lungs on 
 the right, are the door which swinging incessantly 
 back and forth, fans the life flame glowing on my 
 hearth, or in my heart. Thus I see that on the 
 reflected plane, my hearth is my heart, and examin- 
 ing the tw T o words I see the heart(h) is heart with 
 an aspirate (a spira) added. And this addition of 
 the breathing which changes heart to hearth signi- 
 fies the inseparable unity of Hearth and Door as 
 well as the inseparable unity of heart and breathing. 
 
 Hearth and door as a unity are a diameter, 
 as polar opposites, they are two radii. Now the 
 point of equilibrium between the two radii is the 
 point of radiation, the centre of reflected (physical) 
 life, the centre of refracted life which is conscious- 
 
HOUSE— HEARTH. 5 1 
 
 ness. And strangely enough the word H-ear-th 
 expresses all this in its formation. The two breath- 
 ings are the polar opposites, the radii ; while the 
 word ear means to shoot, to dart, to ray. 
 
 And this point of radiation, is also the centre of 
 my whole house ; for, the revolution of these radii 
 about the centre describe the circle which bounds 
 my whole house. And since my door and my 
 hearth extend from the floor to the ceiling, they 
 must in their revolution, describe a spiral or cylin- 
 drical form of house. My house is thus my tower. 
 And since to shoot, to ear is the centre, the ear of 
 corn is, very truly, the symbol of my house as my 
 tower. But my house is consciousness, therefore 
 consciousness is my tower, my strength, and my 
 defense. 
 
 Just as the ear of corn symbolizes the external 
 form of my house, so the listening ear expresses 
 the esoteric reality of consciousness. Now ear 
 implies voice, just as heart implies breathing, just as 
 hearth implies door. Voice is sound thrown out by 
 breath, therefore ear: voice:: hearth: door. And 
 this proportion must both state, and solve all prob- 
 lems of consciousness involving the relation of 
 hearth to door. 
 
 The listening ear is the ear leaning, inclining, 
 stretching out toward, or, in other words, it is the 
 resisting ear. It is the ear resisting or reacting 
 
52 HOUSE — HEARTH. 
 
 against the vibrations thrown out by the voice of 
 my door. List and lust are the same in derivation, 
 — list is the resistance to the true vibrations, lust is 
 the resistance to the reflected vibrations. 
 
 Resistance, in itself, is dual, e. g. in the case of 
 external sensation ; unless my consciousness re-acts 
 against the action offered by the polarity of exter- 
 nal objects, I experience no sense of touch. 
 
 Now as long as my consciousness is wholly occu- 
 pied in external and phenomenal resistance, it 
 knows only the voice and language of exoteric con- 
 sciousness. But after I learn from experience of 
 the visible, audible and tangible, to comprehend 
 the relation of reflection to refraction, I come to 
 to see, from proportion w T hat must be the relation 
 of the hearth to the door of my house of conscious- 
 ness, i. e., since, on the physical (reflected) plane, 
 the relation of eye to light vibrations, of ear to 
 voice, of heart to breathing, but express different 
 degrees of resistance, or forms of the sense of 
 touch, therefore, on the refracted plane, the relation 
 of esoteric hearth to esoteric door expresses the 
 true refract, of which the three-fold sense of resist- 
 ance is the inverted reflect. 
 
 And, accordingly, if I would know the esoteric 
 voice of my door, and acquire the language of its 
 esoteric breathing, so as to discern its relation to 
 the esoteric raying (earing) of my hearth, then I 
 
HOUSE HEARTH. 53 
 
 must combine Knowledge and Faith as shown in 
 Proportion. 
 
 Knowledge is the insight into the equilibrium of 
 ratios ; Faith is the trust that the refraction which 
 I cannot see, is the cause of the reflection which I 
 do see ; thus Faith is the discerning eye. 
 
 Prayer is the trust that the inaudible vibration 
 is the cause of the audible vibration. And this 
 inaudible vibration is the still voice which the list- 
 ening ear doors (prays) ope?i, — hears. 
 
 Realizing (ray-izing) is the trust that this vital 
 spark of consciousness, impalpable to my exoteric 
 resistance, is the cause of the flame smouldering on 
 my hearth of heart. And this vital spark is tan- 
 gible to the resisting hearth, — the pure heart. 
 
 The discerning eye sees the celestial Ray y the 
 listening ear communes with It, — the resisting 
 heart consciously and vitally realizes It. 
 
 This Ray is one with and inseparable from its 
 celestial Sun and Source ; — this Ray is a Thought 
 of the Infinite Mind, and one with Infinite Mind. 
 So that when I see the Ray, I also see the Sun, for 
 the sun and its rays are one ; when I know the 
 Thought I also know the Mind, for mind and 
 thoughts cannot be separated. 
 
 Mind and Thought-rays become one, or, are 
 assimilated, through mental pictures. Therefore, 
 this pure hearth of heart, this vital centre of con- 
 
54 HOUSE — HEARTH. 
 
 sciousness, when it resists, or, reacts against the 
 celestial Thought-ray, not only becomes assimilated 
 with the Thought-ray itself, but also brings to a 
 vital focus, a mental picture of Infinite Mind. 
 
 My true ego, my soul is, therefore, a mental pic- 
 ture of the Infinite Mind in process of expression. 
 And it takes many and hard lines to bring this 
 mental picture to a focus, and to emancipate it 
 from its own inverted reflections. 
 
 The Divine Artist acts through the Thought-ray. 
 And when my soul consciously re-acts, or responds, 
 the work goes on swiftly. Moreover, since thought 
 and mental picture mutually imply each other, just 
 as mind implies thought, therefore, I am one with 
 Infinite Mind as soon as I consciously accept and 
 realize the fact of Insepardbleness. 
 
 An appeal to consciousness is always ultimate. 
 The sensations of my body, and the desires of my 
 terrestrial mind, are the undeniable facts of my 
 consciousness, therefore to solve any problem of 
 soul implied in the statement a : b : : x : y is a very 
 simple process of elimination / for I always have 
 the two following equations from which to compare 
 and substitute the value of x : 
 
 Body j a : b : : sensation : y. ) 
 
 Finite mind ( a : b : : desire : y. J 
 
 But I know that to realize this inestimable value 
 
HOUSE — HEARTH. 55 
 
 of x will be to cast out the errors of my desires, 
 and to heal the diseases of my sensations ; for the 
 reflection must correspond to the refraction. And 
 not only my own errors and diseases, but also those 
 of other souls slumbering in their inner rooms of 
 consciousness. For w T ithin every inner room there 
 glimmers a celestial Thought-ray of Infinite Mind. 
 And within the unity of this Infinite Mind our 
 true consciousnesses all move and have their being. 
 To enter within this inner room and to realize its 
 inseparable unity with the celestial Mansions of all 
 consciousness, is to reverse Night and Day, and to 
 awaken and find how soundly I have been asleep 
 amid the inverted shadows of the true Aurora. 
 
LESSON XI. 
 
 HEABTH-FIRE-RAY. 
 
 Drawing near my Hearth I now regard the fire 
 growing upon its shrine, in order to learn from 
 thence, of the celestial ray which transmutes the 
 flame offered at the Altar of the heart into Soul. 
 
 These dancing and gleaming flames upon my 
 Hearth are, indeed, very literally transformed sun- 
 light, and it was as a perpetual reminder of this 
 fact, that, in olden times, in case the hearth-fire 
 should, by mischance, go out it would be relighted 
 from sunlight by collecting rays to a focus. So in 
 studying these glowing embers, I am but studying 
 inverted sunlight, while sunlight in its turn is but 
 reflected Thought-light, 
 
 What first attracts my attention is the fact of 
 motion — without this motion, or radiation, the entire 
 manifestation of light and heat disappears. 
 
 Motion is an inseparable factor of this fire which 
 consists of polar opposites of fire and rays, and a 
 point which is neither fire nor rays, but where the 
 two are one, — the point where they constantly bal- 
 ance from one to the other in an endless circle. 
 
 Just so motion cannot be separated from mind 
 
HEARTH-FIRE RAY. 57 
 
 and thoughts, any more than thoughts can exist 
 apart from mind. In the case of mind I term this 
 motion reasoning (derived from radius, rod), and 
 thus reasoning is radiation both in meaning and 
 derivation. 
 
 Even in the case of my staff which I designate 
 as inanimate, were it not for a certain degree of 
 motion it would not exist at all, it would vanish 
 entirely from my sight. Thus, it is visible because 
 it re-acts against light-vibrations. It is tangible 
 because of certain equilibriums of action and re-ac- 
 tion commonly termed attraction and repulsion. 
 
 Thus I see that motion, radiation, reasoning and 
 existence, are all forms of Ray-ing, and ray-ing is 
 the inseparable fourth element, or Quarterni in 
 every Unity. Every Unity is an inseparable Dual- 
 ity, Trinity and Quarterni. 
 
 Although motion cannot be separated from unity, 
 duality and trinity, yet I must distinguish between 
 it and the other elements in order to comprehend 
 the nature of Force, or Ray-ing, before I can divine 
 its meaning, and realize its presence upon the altar 
 of my Hearth. 
 
 The ray-ing of these flames before which I hold 
 my hands, is of two kinds, viz. : For every ray-ing 
 out, there is a ray-ing back. Different gradations 
 of the ray-ing back but correspond to gradations of 
 the ray-ing forth. Action and re-action are equal, 
 
58 HEARTH-FIRE — RAY. 
 
 or, in other words, there is an equilibrium between 
 the forms of ray-ing. 
 
 At this point of equlibrium between the two, i. e., 
 by the union of the two, are formed all manner of 
 figures, mathematical, fantastic and beautiful. And 
 as I closely watch them, I even discern the colors ; 
 now a dart of red, now a dart of blue, flashes of 
 purple, and of gold. 
 
 But since flames are only inverted sunlight, every 
 ray of light, therefore, also carries its prism with it, 
 L £., its re-active form of force is its prism by means 
 of which, through infinite equilibriums of its infi- 
 nate gradations, it images forth infinite colors and 
 forms. 
 
 Now I have already seen that every equilibrium, 
 from the lowest gradation to the highest is a state- 
 ment and re-statement of the problem of the Soul. 
 Therefore each and every gradation, must, in itself, 
 be a statement and re-statement of some different 
 degree and phase of the general statement. And 
 at once the whole visible universe looms up before 
 me, no longer vague, chaotic and meaningless, but 
 as a sublime universal language, which appeals, 
 through sensation, to my whole nature. 
 
 [1.] Each vibration, and shade of color, is a 
 reflected vibration and shade of Thought, of which 
 it is a polar opposite, and from which it cannot be 
 separated. So that when I once possess the key 
 
HEARTH-FIRE — RAY. 5 9 
 
 which translates the symbol to its thought, I am 
 never at the mercy of a blind chance, but read 
 according to an unalterable law. And each pris- 
 matic color, not only reflects a thought, but the 
 seven together are spokes of a wheel, which by 
 their relation to each other by their difficult grada- 
 tions of refractions and reflections, reflect various 
 thought relations. And moreover this wheel when 
 revolved at a certain velocity blends the seven colors 
 into the pure white light, — and this also expresses 
 a thought. 
 
 [2.] Each vibration of sound, but speaks to my 
 listening ear in this same universal language. It 
 pronounces the words spelt out to my eyes. 
 
 [3.] Through the resistance of touch this univer- 
 sal language becomes a vital, living reality to me. 
 I not only see and hear, but I feel it throughout 
 every nerve and fibre of my body. I sensibly real- 
 ize myself as an inseparable member of the written 
 word, perhaps only as a punctuation mark, yet in 
 some way inseparably connected with the sense of 
 the whole. 
 
 Touch implies desire, and passing from sensation 
 to the second spire, or coil of my nature, I see at 
 once, from the very necessities of finite desire, action 
 and the assimilation of the two, that this universal 
 language is a drama in which I am a blind puppet, 
 obeying a hidden law of entrances and exits (births 
 
60 HEARTH-FIRE — RAY. 
 
 and deaths), and in which I but repeat a speech as 
 pronounced to me, trippingly on the tongue, with 
 no more conception of the plot of the play, and the 
 real purpose for which it is enacted, than had Ham- 
 let's players of the deep and hidden purpose for 
 which he employed them. 
 
 But at length my consciousness passes the curve 
 of the third coil of my spiral nature, and grasps the 
 equilibrium of ratios, and combines the knowledge 
 and faith which mutually imply each other, into a 
 statement, — a statement which is also a solution of 
 the esoteric sense of this great drama. 
 
 As I come to understand the external construc- 
 tion of this universal language, I see that our mod- 
 ern printing press is but an adaptation on the finite 
 plane, of the principle according to which the Infi- 
 nite Mind has published abroad throughout the 
 universe, his divine thoughts and purposes. There- 
 fore, to know my part, I must first learn the letters 
 and words as they seem, then learn to read them 
 upside down, and from right to left. 
 
 In the second place I must learn the exoteric 
 meaning and action of my part in the drama. And 
 here, as before, the Ray of Light is my clew of 
 thread, which alone reveals the path through the 
 labyrinth of bewildering shadows, to the abode of 
 the Minotaur of finite desire and action. For the 
 fabulous beast Minotaur, which was fed by the 
 
HEARTH-FIRE — RAY. 61 
 
 sacrifice of the choicest Athenian youths, but per- 
 sonifies the finite, or earthly mind, with its idol wor- 
 ship, — -with its sacrifices and oblations of the higher 
 nature to the lower. And this Minotaur must be 
 slain by the true Theseus, before I can start out to 
 know and act my part in the esoteric drama. 
 
 The Ray is, therefore, first, in itself, the entire 
 alphabet of the universal language. For, by its 
 two forms of force, and point of equilibrium, it 
 furnishes the point and lines according to which 
 the whole visible universe is pictured out to my 
 senses. 
 
 The Ray is, second, in itself, the fire (inverted 
 sunlight), — the fuel, the father, the food of sensa- 
 tion, in its search after the Minotaur. Food and 
 father are the same in derivation. And the finite 
 mind is indeed the father of the body, in that it 
 provides and cares for all its demands. But 
 the finite mind is also the father or food of the 
 Soul during the period of apprenticeship to the 
 Shadows. 
 
 It is the reflected father of the Soul, and from it 
 the Soul must learn of its celestial Father. Every 
 time one finite mind goes out in the appearance 
 called death, then the Soul re-kindles its finite 
 food (fuel) from its celestial Father, or Thought- 
 ray, and goes on anew, to learn its part in the 
 drama, until I come to discern this celestial Ray 
 
82 HEARTH-FIRE RAY. 
 
 in my heart, and realize this vital spark of con- 
 sciousness as re-acting (responding) to it as its 
 celestial Father. Then is the Ray the force by 
 which I solve the meaning of the words about me ; 
 and divine their significance in the great drama. 
 Then finally w^ill consciousness be transmuted into 
 Soul, qualified to enact its part in the larger drama, 
 since having become one with its own celestial 
 Father, it is also one with the Father of All Lights. 
 
LESSON XII. 
 
 HEAKTH-FIKE-IMAGES. 
 
 These mysterious forms which are constantly 
 appearing and vanishing amid the flames glowing 
 on my Hearth next claim my attention, — these 
 faces, beautiful or weird, which suddenly gleam 
 with an intelligence that I am rarely quick enough 
 to interpret, ere the glance has melted into another 
 expression, and assumed another face. 
 
 I have already seen that these images occur at 
 the point of equilibrium between the two forms of 
 force, or, the point where polar opposites are one. 
 
 Consciousness is, therefore, the focus where form, 
 or image, is made clear, — made manifest. The 
 word manifest at once interests me. The primary 
 sense of the word man, manna, manes, is image, 
 form, shade / festu was a small staff used to point 
 out letters to children when learning to read, there- 
 fore the first meaning of man and festu joined 
 together in the word man-ifest evidently is to 
 point out, or make clear the image, form, man, 
 manna, manes. And this I take to be the object, 
 or purpose of all manifestation, viz., to bring to a 
 vital focus the divine image of Soul. Accordingly 
 
64 HEARTH-FIRE IMAGES. 
 
 I regard images as of four degrees, or classes, the 
 first two being reflected and terrestrial, the last two 
 being refracted and celestial. 
 
 (1) (2) (3) (4) 
 
 Man : Manes : : Soul : Manna. 
 
 (1.) Man, or body, is the external and visible 
 expression of the image. 
 
 (2.) My present finite mind is a manes in process 
 of expression. 
 
 (3.) Soul is a mental picture (image) of the 
 Infinite Mind in process of development. 
 
 (4.) The celestial Thought-ray of Infinite Mind 
 is the Manna, True Food, or Father of the Soul. 
 
 For every thought of my finite mind there is an 
 accompanying mental picture, existing, so to speak, 
 in my own mental light, and held at a focus by my 
 consciousness. Xow, obviously, if this mental pic- 
 ture is reflected to other minds within the range of 
 my mental light, this mental picture will be mir- 
 rored on their screen, or tent of consciousness, and 
 since mental picture cannot be separated from 
 thought, their minds will also think my thought. 
 This illustrates the vmy all thoughts come and go ; 
 for all minds are factors of an inseparable Unity, 
 and are, therefore, in a constant state of action and 
 re-action. 
 
 Now while my senses are wholly absorbed in the 
 external, I never consciously discern mental pic- 
 
HEARTH-FIRE IMAGES. 65 
 
 tures. They are an entirely unrecognized factor in 
 my mental machinery. And, in the present age, 
 all inner vision is sternly remanded to the realm of 
 fantasy as the next door to insanity, and proof 
 positive of morbid conditions of body and mind. 
 Therefore, if I would ever know the truth of the 
 inner vision, I must endure the infamy of being 
 one who dreams dreams, and sees visions. How- 
 ever, a very little experience and reflection soon 
 convince me that the mutual polarity of thought 
 and mental picture explains all phenomena of 
 dreams, clairvoyance, premonitions, apparitions, 
 etc., etc. 
 
 I have already found that all finite action is dual, 
 i. 6., it is passion, and it is oblation, Now oblation 
 is of various degrees, 
 
 (1.) Part of my daily actions are the sacrifices of 
 the lower forms of life to maintain my own bodily 
 existence. But in return for these acts, certain sac- 
 rifices are required at my hands. The scales of 
 Proportion measure out to me just as I measure 
 out to others, for every scrap and muscle of animal 
 flesh which I take into my system is a pictured 
 scroll of suffering, fear of death, and sense of depri- 
 vation of an heritage to life. These words my 
 sense of touch reports faithfully to my conscious- 
 ness, and I myself, in my turn, am a constant slave 
 to these same fears and sufferings. Yet, I must 
 
66 HEATCTH-FIRE— IMAGES. 
 
 pass through a long period of apprenticeship in 
 sacrificing to these images until I learn the esoteric 
 meaning of the word sacrifice upon this plane of 
 my nature. Then I will be enabled to sustain my 
 physical life upon the vegetables, grains and fruits 
 of the Earth, which are more directly transformed 
 sunlight, and thus symbolic of the celestial manna. 
 (2.) The social or moral acts of my daily life are 
 sacrifices to the manes. The Manes are the shades 
 of the departed. They are the cast off reflects of 
 the soul, — photographs of soul, existing in the mag- 
 netic light. And since they are photographs of 
 true consciousness, they must partake, in a degree, 
 of the living Hay-ality they reflect. And must, 
 therefore, possess a terrestrial and finite conscious- 
 ness, capable of communicating (through mental 
 pictures) with other intelligences. These finite 
 consciousnesses with which I am surrounded con- 
 stantly reflect to me my own past thoughts and 
 deeds, and thus impel me to perform again the 
 same acts and deeds. If I strongly set myself to 
 do right, then my acts are sacrifices to the good 
 manes, but if I am selfish and cruel, then I sacrifice 
 to the evil manes. But, more than this, just as I 
 am in a most complex social relation with other 
 minds about me, so are my manes, also, involved in 
 this same complex relation with the manes of other 
 minds. Moreover, just as these photographs 
 
HEARTH-FIRE — IMAGES. 6 7 
 
 (manes) reflect good or evil thoughts to me, so they 
 also reflect diseased, and otherwise marked physical, 
 j)eculiarities to me. So that if I would maintain 
 my physical health, I must be able to discern these 
 shades which hang unseemly pictures in my House 
 of consciousness. I must tear down the evil manes, 
 and hang up the good manes. 
 
 (3.) These sacrifices to the good manes are abso- 
 lutely essential to my progress toward my realiza- 
 tion of soul ; for the manes feed upon my finite 
 mind and body, just as I feed upon the lower forms 
 of life. These sacrifices are the third form of 
 oblations, i. <?., they are offerings to Soul ; for, the 
 soul, in its turn, also feeds upon the manes. 
 
 (4.) The fourth form of oblation is that of the 
 soul to its celestial Manna, And, although, w T hile 
 embodied I must practice all four forms of sacri- 
 fices, yet I can never catch a gleam of soul and its 
 implied eternity without henceforward directing 
 my entire course of action (oblation) so as to par- 
 take of the food which is mercy and not sacrifice, 
 — which is love and not suffering, and finally to 
 sustain myself wholly upon the celestial Manna. 
 
 Now, the soul as a mental picture of Infinite 
 Mind, is of divine origin, poor, sinless, and perfect, 
 in that it contains within itself, in the germ, all 
 that is eventually evolved. And its evolution is 
 the result of its own inner force, united to that of 
 
68 HEARTH-FIRE IMAGES. 
 
 its own Thought-ray. Time is the period of its 
 process of expression, but the soul has eternity back 
 of it, and before it. 
 
 At the end of its time, — its great day of Mem- 
 ory, when the soul, freed from birth and death, is 
 ready to collect together different earth lives as so 
 many events in one great whole, — and is waiting to 
 put on its beautiful garments, so as to go and dwell 
 forever with its Father, and enact its parts of the 
 larger Drama, within the celestial Mansions ; then 
 the stern Judge Minos draws, or pours, these 
 robes, or manes, from out his Urn, and only such 
 as are worthy of eternity can be strung as beads on 
 memory's silver cord. 
 
 The soul can assume only such characters as are 
 fitted to be enacted in the presence of divinity. 
 And the manes which have in no way reflected the 
 true ego, but only its contradictory, will go out in 
 the outer darkness of nothingness. For as they 
 exist only as contradictories of the soul's light, 
 among the inverted shadows, they have failed to 
 lay hold of the true refraction, which alone is 
 entity, which is eternal life, and when the soul's 
 light is indrawn from the terrestrial, to its celestial 
 Source, these inverted reflections will be utterly 
 dispelled. 
 
 However, until the end of time, it is possible, 
 for even the contradictory manes to be quickened. 
 
HE A RTH-FIRE — IMAGES. 69 
 
 For, just as it is possible for me, when the visible 
 life of my friend goes out, to hold his manes, spell- 
 bound, and in agony, by my grief, just so it is pos- 
 sible for me who have House, Food, and Ray-merit 
 to shelter the homeless, to feed the hungry, and to 
 clothe the naked. Thus can I rescue this manes, 
 and herein is the oblation which is Love and not 
 suffering. But the grief of despair is, in truth, a 
 refined form of vivisection. 
 
LESSON XIII. 
 
 HEARTH-FIRE— LAW. 
 
 yea : nay : : Yea : Nay. 
 
 The Law of Man-i-fest-ation, or of pointing out 
 Images, is the Law of Contradictories. 
 
 Contradictory Opposites are inverted and left- 
 sided reflections of Real or Polar Opposites. Polar 
 Opposites mutually imply and include each other, 
 while Contradictory Opposites mutually deny and 
 exclude each other. 
 
 And just as it is impossible for me to walk in 
 two opposite directions at the same time ; just as it 
 is impossible for me to affirm both of two Contra- 
 dictions to be true and avoid mental chaos and 
 nothingness, just so it is impossible for me to affirm 
 the identity of Real Opposites and Contradictory 
 Opposites, and avoid spiritual chaos and nothing- 
 ness. 
 
 To grasp this distinction is to make the choice 
 between the Real and the un-real, between Light 
 and darkness, between Life and death, between the 
 Eternal and the temporal, between Wholeness and 
 chaos. And it is the spiritual insight implied in 
 
HEARTH-FIRE LAW. 71 
 
 this choice which is so beautifully expressed in the 
 myth of Ariadna's Clew of Thread. Ariadna's 
 mystical clew of thread symbolizes this intuitive 
 discerning of the relation of True Opposites to con- 
 tradictory opposites which will lead the true 
 Theseus safely through the mazes of the Labyrinth 
 of inverted reflections, and enable him to destroy 
 the Minotaur of sense and seeming. 
 
 The fact that Ariadna's twist of thread symbol- 
 izes this inner, intuitive Bay, is evident from the 
 derivation of the word twist, as well as from the 
 formation itself of a twist. Thus the Greek word 
 2y}^a is a twist, a torch, a flame. Our word 
 scissors is also derived from this same word. 
 
 Again, in its formation, a twist expresses the 
 mystery of this Law, thus the twist is composed of 
 two strands (each strand double), which are first 
 twisted in opposite directions, then by being 
 doubled back upon each other, the two strands fly 
 magically into one manifestation. 
 
 In the thread of light the Law is expressed in 
 the dual, and yet unitary manifestation of re- 
 fracted ray and its inverted reflected ray. 
 
 The scissors also expressed the Law in their con- 
 struction of two blades fastened at the centre, by a 
 point, or pin. When opened they image a cross, 
 while the movement itself, of cutting, expr< 
 the contraditories ; L e., the two blades come 
 
72 HEARTH-FIRE LAW. 
 
 together and cut only as a result of the movement 
 which forced them apart. This movement of the 
 scissors is also the movement of the hand bellows, 
 which impart breath to the flame. 
 
 The thread is the path in the Labyrinth ; the 
 torch is the light on the path ; the scissors cut 
 along the narrow thread which twists in and out 
 amid the mazy shadows ; while the three are all 
 one. They are the Parcae. 
 
 In order to still further study the Law of Contra- 
 dictories, I take the word Health, and its contra- 
 dictory Disease. Following the Quarterni of word 
 as already given in the lesson or assimilating, thus : 
 
 (1.) The outer expression of disease upon the 
 body in various forms, is the external symbol of 
 the word. 
 
 (2.) On the plane of finite mind, dis-ease is lack 
 of ease resulting from the erroneous judgment of a 
 finite Health apart from Infinite Wholeness. 
 
 (3.) My conscious experience of the word is the 
 point of equilibrium between the finite and Infinite 
 meaning of the word. 
 
 (4.) The true and celestial force and significance 
 of the word completes the Quarterni, and Health 
 would therefore be wholeness, completeness and 
 perfection. 
 
 On the reflected, or finite plane, Health as ordi- 
 narily understood is, in truth, lack of wholeness, inas- 
 
HEARTH-FIRE LAW. I 6 
 
 much as it is taken for granted to be purely physical, 
 and something apart from spiritual wholeness, h 
 therefore signifies, not the balanced staff, but only 
 the physical end up, of the staff, and the location 
 of consciousness in the body which will surely lead 
 the finite ego to seek bodily pleasures. This ten- 
 dency of consciousness will inevitably lead to pain, 
 and the finite ego thus will sea-saw from one end 
 of the staff to the other until it maintains its posi- 
 tion at the centre. 
 
 Accordingly consciousness located in the body, 
 and giving a sense of physical lustiness, is, in 
 reality, incompleteness and lack of Wholeness. 
 "While pain, which in itself is only the other end 
 up, of the staff, is only a second woe, and conscious- 
 ness still out of its true position. But the equilib- 
 rium of these two woes, finally enable consciousness 
 to assume its equilibrium. They teach the way to 
 true Health. Without the action of the woe of 
 pleasure, and the re-action of the woe of pain, con- 
 sciousness could never realize its celestial heritage. 
 Herein is the Worth of the ttoo woes. Pleasure is as 
 much a dis-ease as is pain. Pleasure and pain are 
 head and foot of the staff of disease, and disease is 
 the inverted reflection, or, contradictory of Health. 
 
 When I can invert Disease and read it from 
 right to left, then I know the mystery of Health, 
 and not before. Pleasure and pain are a double 
 
74 HEARTH-FIRE LAW, 
 
 strand twisted together into the reflected half of a 
 word. This reflected half is, either Disease, or 
 finite Health, but the other half, the contradictory 
 of Disease, is the perfect ease of true Health, while 
 Wholeness is the equilibrium between the refrac- 
 tion and reflection which cuts or distinguishes 
 between the inseparable ; for true cutting is unit- 
 ing. It mysteriously combines the double strands 
 which were twisted in opposite directions. 
 
 Thus this process of healiny is the process of 
 assimilating, and assimilating is Heading (rod-ing) 
 — exoteric and esoteric reading, therefore healing 
 is reading. Exoteric healing with minerals and 
 drugs is only exoteric reading and an indispensable 
 first step toward esoteric reading, or healing. I 
 must learn the symbols of words before I can learn 
 the words. But when I come to know that heal- 
 ing, reading and assimilating take place through 
 Images, then there is no longer need of communi- 
 cating with external words. I can communicate 
 directly through the Images. The Images com- 
 municate my thought without my going out to 
 hunt up a clumsy drug or mineral to act as inter- 
 preter. 
 
 Again, with our lips we all speak foreign tongues 
 to each other, but the Images speak the language 
 of the heart; there is no misunderstanding them. 
 
 The Law of Contradictories is also the Law of 
 
HEARTH-FIRE LAW. 76 
 
 communication as well as the Law of manifestation, 
 for the object and purpose of man-i-fest r ation is 
 communication. And if assimilating, reading and 
 healing are all different degrees of communication^ 
 then must this Law of Contradictories be the Law 
 of The Most High, mystically expressed as Yea, 
 yea; Nay, nay, but which translated in terms of 
 staff or proportion, reads 
 
 yea : nay : : Yea : Nay. yea and nay 
 
 are contradictory or reflected opposites of 
 
 Yea and Nay the true and Polar Opposites. 
 
 The force with which the terrestrial fibres of 
 pleasure and pain twist away from the celestial 
 fibres they reflect (contradict), but expresses the 
 force with which the two strands will enfold each 
 _other when the finite will removes the pressure 
 with which it clings to its idols and turns toward 
 the true ray, and toward its celestial Source. 
 
 Healing, — making whole, is therefore, the last 
 and greatest Word for me to learn. It is the pro- 
 cess of combining the contradictory parts of the 
 drama into a magnificent Whole, and entering into 
 the spirit of the Divine Author. It is a recalling 
 of the parts I have been learning since the begin- 
 ning of time. It is the assuming of the robes and 
 characters I have been so long and painfully elabor- 
 
76 HEARTH-FIRE LAW. 
 
 ating. And finally it is a swinging out from time 
 into eternity to enact a part prepared for me from 
 the beginning. 
 
 Looking out into this vast Universe I see only 
 Mind in process of evolution. Each ray is a 
 Thought-ray in development by means of refrac- 
 tion and reflection. Equilibrium, or Central-point, 
 whenever it occurs, is Consciousness in process of 
 realization. Motion is Reasoning in process of 
 radiation. The Reasoning which is spiral and 
 Spiritual. 
 
LESSON XIV. 
 
 OO^rOLTJSIO^-THE WALL, 
 
 Will implies Freedom. If I have no power of 
 choice, then I, evidently, have no will of my own. 
 Moreover, if I have no Freedom (implied by Will), 
 then I am the most abject of slaves. 
 
 In the ancient ceremony of manumission the 
 slave was touched with the rod, as a symbol of the 
 fact that the ray frees from bonds of delusion. 
 
 Again in the rite of Knighthood, which admits 
 to the privilege of bearing arms, the rod bore an 
 important part. 
 
 Accordingly before I can enter upon my herit- 
 age, before I can seat myself upon my Throne and 
 assume my Scepter, I must, first, be freed from 
 slavery, and, second, 1 must be endowed with the 
 privilege of bearing arms. But before I can receive 
 a scepter and rule I must know how to rule, — before 
 I can receive the honors of Knighthood I must 
 know how to build a Wall and defend my posses- 
 sions. 
 
 (1.) To know how to rule I must be able to bal- 
 ance the rod of Justice and Mercy. Now, Justice 
 and Mercy are not Contradictories, as the world 
 
78 CONCLUSION THE WALL. 
 
 seems to have taken for granted, but they are Polar 
 Opposites of the same rod. They mutually imply 
 each other, and are simply unthinkable apart ; for 
 Justice without Mercy is not just ; — for Mercy 
 without Justice is blindly cruel, and therefore not 
 Mercy at all. 
 
 Now the perfect equilibrium between Justice 
 and Mercy is perfect power of choice, or perfect 
 Freedom. For, since when I am ruled I am not 
 free, if I am ever ruled in the slightest degree by 
 my affections, then T am neither just nor merciful, 
 and if my sense of Justice preponderates over my 
 affection, then I am neither just nor merciful, 
 and therefore am not free. It thus directly fol- 
 lows that I am not free, until I balance the rod of 
 Justice and Mercy, and, moreover, since Freedom 
 (power of choice) implies Will, it also directly fol- 
 lows that when I am free, then I shall know the 
 meaning of Will, and not before. 
 
 Now, just as true Freedom is the exact contradic- 
 tory of freedom on the finite plane, — so true Will 
 is the exact contradictory of will on the finite 
 plane. And since will implies freedom, my true 
 Will is my emancipation from slavery, and it is 
 also (as I have just seen) the power which confers 
 the right to rule. My true Will, therefore, becomes 
 my Wall of Strength, which I next consider how to 
 build. 
 
CONCLUSION — THE WALL. 79 
 
 (2.) Our word Wall is from the Latin, as well as 
 from Saxon, Dutch, etc. In the Saxon it is the 
 same word as weal, strength, soundness, etc. The 
 Latin vallus is a stake or post, and doubtless the 
 wall originally was a palisade of posts. The pri- 
 mary sense of vallus is a shoot, suggesting at once 
 ray, ear, etc. From this I also see at once hovj to 
 build my wall. I must concentrate together rods 
 as troops. All my forces, or possessions, I must 
 con-centre, as converging lines or rays, so that 
 they all meet at a common j)oint. 
 
 And thus to build my wall of Will I must 
 acquire the Power of Concentration, 
 
 But before I can do this, and in order to acquire 
 the Power of Concentration, I must make the last 
 and the greatest oblation of all. Before I can know 
 the true "Will I must offer up its contradictory. I 
 must resign the linite will with all its finite desires 
 before I can know the True. But, manifestly, it is 
 utter folly to make this offering before it is mine to 
 make, i. e., before I am Free. And since to be 
 free I must know how to balance the rod of Justice 
 and Mercy, I turn once more to consider again this 
 rod. 
 
 Freedom is the point of equilibrium between 
 Justice and Mercy. Will is the power of Con-cent- 
 er-ing, or of Ray-ing about the Centre, accordingly 
 
80 CONCLUSION — THE "WALL. 
 
 I discern the very Highest Manifestation of the 
 Quarter ni. 
 
 Head. Foot. Centre. Motion. 
 
 Justice: Mercy:: Freedom: Will. 
 
 This proportion expresses the Quarterni of Ray 
 evolved to its highest power. And when my 
 Soul realizes this perfect Harmony, then I am for- 
 ever free from the illusions of birth and death. 
 And Will is the Motive force which will propel, 
 throughout Eternity, the perfectly balanced rod of 
 Justice and Mercy. 
 
 Therefore this Power of Concentering is the last 
 and greatest acquirement. Its attainment is the 
 great Weal y its lack is the great Woe. To secure it 
 is to realize Wholeness, to fail is Chaos and Noth- 
 ingness. And in order to attain this great Weal I 
 must offer up the oblation of a true High Priest. 
 And in order to secure the Perfect Peace of 
 Wholeness I must fight the fight of the True War- 
 rior. A Warrior capable of bearing and hurling a 
 lance. I, therefore, turn to the Staff with which I 
 started. This conclusion is, after all, only another 
 beginning. The Ray of Light is now my Lance, 
 armed with which I continue my spiral and unend- 
 ing course in Reality. 
 
APPENDIX. 
 
 OUTLINE LESSON IN OPTICS. 
 
 I. Refraction. 
 
 Rays of light in passing* obliquely from one 
 medium to another are hent (refracted) from their 
 course, — the degree of bending (refraction) depend- 
 ing upon the density, or rarity of the medium. 
 
 Thus in passing into a medium of greater density 
 (e. g., from air to water), rays will be bent towards a 
 perpendicular. But in passing from a denser to a 
 rarer medium (e. g., from water to air), they will 
 be hmt from a perpendicular towards a horizontal. 
 
 (a.) Let A B re- 
 present a surface of 
 water, then the per- 
 pendicular ray D C 
 will pass to D E. 
 B (*.) But the ob- 
 lique ray F C, in- 
 stead of passing to 
 F I will be bent at 
 
 M 
 
 C and pass to F G, 
 or towards the per- 
 pendicular. 
 
 H 
 
 * Perpendicular rays pass directly through without being bent. 
 
82 
 
 APPENDIX. 
 
 (<?.) The oblique ray G in passing from water 
 to air (from denser to rarer medium) will be bent 
 at C, and instead of passing to G H will be bent to 
 G F, or towards the horizontal A B. 
 
 II. Reflection. 
 
 Rays of light falling obliquely upon a polished 
 surface are thrown off in a new direction, and the 
 angles of contact (incidence) and the angles of 
 departure (reflection) are always equal. 
 
 Let A B repre- 
 sent a polished sur- 
 face, then the per- 
 pendicular ray D G 
 falling upon this 
 surface will be 
 - B thro w n directly 
 back from C to D. 
 But the oblique ray E C will be thrown off in 
 the direction C F, and the angle G will equal the 
 angle II. 
 
 The more nearly perpendicular the ray E C, the 
 more nearly perpendicular will be the ray C F, — or 
 again, the more nearly horizontal the ray E C, the 
 more nearly horizontal will be the ray C F. Yet 
 the angles H and G will always be equal; for the 
 size of the angle H implies the size of the angle G, 
 
APPENDIX. 83 
 
 just as the direction of the ray E C implies the 
 direction of the ray C F. 
 
 III. Relation of Refraction to Reflection. 
 
 All oblique rays of light, in passing into our 
 atmosphere must be more or less bent before they 
 reach reflecting surfaces, and must therefore, be 
 Refracted, or Incident Rays before they can be 
 Reflected Rays. 
 
 And since Reflected rays and angles depend upon 
 Incident rays and angles, it directly follows that 
 the relation of Refraction to Reflection is that of 
 cause to effect, of action to re-action, or in other 
 words, Refraction and Reflection are polar opposites 
 which mutually imply each other. 
 
 Every direct and true Refraction implies an 
 inverted Reflection, and the existence of the one 
 proves the existence of the other. 
 
 Sight, Heat, Sound, Motion and Thought are all 
 manifested through Refraction and Reflection. 
 
 i t> j 
 
 Questions. 
 
 1. How are rays of light bent % 
 
 2. How are rays of light bent in passing into a 
 medium of greater density \ 
 
 3. Plow are they bent on passing into a rarer 
 medium ? 
 
84 
 
 APPENDIX. 
 
 4. How are rays of light thrown off from a 
 polished surface ? 
 
 5. What are angles of Incidence and Eeflection ? 
 
 6. How are they always equal ? 
 
 7. What is the relation of Refraction to Reflec- 
 tion? — Give the reason w T hy. 
 
 LESSON I.— THE STAFF. 
 
 Questions. 
 
 1. What is the Supreme Reality of the Universe ; 
 and how illustrated in its unity and duality by mind 
 and thoughts? 
 
 2. How is the unity and duality of a luminous 
 body (e. g., the sun) illustrated by sun and rays ? 
 
 3. Illustrate the unity and duality of the staff, or, 
 rod of light ? 
 
 4. How is the trinity comprised in the rod? 
 How in the sun ? How in the mind ? 
 
 5. What is the relation of motion to the staff, to 
 the luminous body, and to mind ? 
 
 6. What is the Quarterni of the staff ? 
 
 7. Of this Quarterni which represents terrestrial 
 dualism, and which celestial dualism ? 
 
APPENDIX. 85 
 
 8. What is the Quarterni of a luminous body, 
 e. g., the sun? 
 
 9. Of this Quarterni which represents terrestial, 
 and which celestial dualism ? 
 
 10. What is the Quarterni of mind ? 
 
 11. Of this Quarterni which represents terres- 
 trial and which celestial dualism ? 
 
 12. What does the rod symbolize? 
 
 LESSON II.— RAY-MENT— VISIBLE. 
 
 Questions. 
 
 1. What is Refraction of light ? 
 
 2. What is Reflection of light ? 
 
 3. What is the relation of Refraction to Reflec- 
 tion? 
 
 4. How do Refraction, Reflection, and point of 
 equilibrium correspond to the staff i 
 
 5. What is the relation of a terrestrial to a celes- 
 tial body ? 
 
 6. What is the four-fold formation of body ? 
 
 7. How do the four elements of body correspond 
 to the Quarterni as expressed in the staff \ 
 
86 APPENDIX. 
 
 LESSON III.— RAY-MENT— AUDIBLE. 
 
 Questions. 
 
 1. What are the Visible Numerals? 
 
 2. How are they used in drawing, and in measur- 
 ing? 
 
 3. What do they symbolize ? 
 
 4. What are the Invisible Numerals ? 
 
 5. How are they used in counting ? 
 
 6. What do the odd numbers symbolize, and 
 what do the even numbers symbolize ? 
 
 7. What is the relation of counting to measur- 
 ing ? 
 
 LESSON IV.— RAY-MENT— TANGIBLE. 
 
 Questions. 
 
 1. How are touch, sight and sound all forms of 
 Resistance ? 
 
 2. How do numbers express Resistance, and how 
 can Resistance be overcome ? 
 
 3. What is the relation of touch to the other 
 forms of Resistance f 
 
 4. What must be the nature of the Interior 
 three-fold sense of Resistance ? 
 
APPENDIX. 87 
 
 5. What is the meaning and purpose of this 
 Interior sense? 
 
 6. How is it developed and realized ? 
 
 7. How is sensation elevated to Thought % 
 
 LESSON V.— FOOD— HUNGER. 
 
 Questions. 
 
 1. What is the relation of desire to body, and to 
 finite mind ? 
 
 2. What is the distinction between ex-oteric and 
 es-oteric desire ? 
 
 3. What is Idolatry \ 
 
 4. What is the penalty of Idolatry ? 
 
 5. What is the distinction between reflected and 
 true ego % 
 
 6. How is the true ego clothed and fed ? 
 
 7. How must the true ego obtain its final eman- 
 cipation from birth and death ? 
 
 LESSON VI— POOD— EATING. 
 
 Questions. 
 
 1. How must finite action, from its nature, be 
 contradictory ? 
 
 2. Why is finite action, Passion \ 
 
00 APPENDIX. 
 
 3. How is finite action, Oblation ? 
 
 4. What is the nature of exoteric Oblation ? 
 
 5. What is the nature of esoteric Oblation ? 
 
 6. What is the significance of the myth of 
 Saturn ? 
 
 7. How does the true ego and its offspring 
 become one ? 
 
 LESSON VII— FOOD— ASSIMILATING. 
 
 Questions. 
 
 1. How is physical food assimilated? 
 
 2. How is mental food assimilated \ 
 
 3. What is the relation of external word to men- 
 ial picture ? 
 
 4. What is the Quarterni of word ? 
 
 5. What is the relation of refracted word to 
 reflected word ? 
 
 6. What is assimilation on the part of the true 
 ego ? 
 
 7. How does this assimilation give power to rule 
 words ? 
 
APPENDIX. 89 
 
 LESSON VIII— HOUSE— PROPORTION. 
 
 Questions. 
 
 1. What is the relation of House to Ray-merit ? 
 
 2. What is the relation of Proportion to the 
 Visible ? 
 
 3. What is exoteric Proportion ? 
 
 4. What is esoteric Proportion ? 
 
 5. How is Proportion a statement of the problem 
 of the Soul ? 
 
 6. How is Proportion a solution of the problem 
 of the Soul ? 
 
 7. What is the relation of Knowledge to Faith ? 
 
 LESSON IX— HOUSE— DOOR. 
 
 Questions. 
 
 1. What is Doubt? 
 
 2. What is Determination ? 
 
 3. What is Door ? 
 
 4. What is the relation of Doubt, Determina- 
 tion and Door to each other ? 
 
 5. What is the relation of Door to Proportion i 
 
 6. Describe the two forms of Consciousness \ 
 
 7. What is their relation to color and sound \ 
 
90 APPENDIX. 
 
 LESSON X.— HOUSE— HEARTH. 
 
 Questions. 
 
 1. What does Hearth symbolize on the reflected 
 plane ? 
 
 2. What does it symbolize on the refracted plane ? 
 
 3. What is symbolized in the relation between 
 Hearth and Door? 
 
 -L What are the two forms of Resistance ? 
 
 5. How is true Resistance, Prayer ? 
 
 6. What is the relation of the true E«;o to the 
 Infinite Mind ? 
 
 7. What is the relation of Night consciousness 
 to Day consciousness ? 
 
 LESSON XL— HEARTH-FIRE-RAY. 
 
 Questions. 
 
 1. How is Motion, Raying? 
 
 2. What are the two forms of Raying, and what 
 their relation to each other ? 
 
 3. How is the Ray also Prism, and what results 
 from the equilibrium between Ray and Prism ? 
 
 4. How is the visible universe a universal lan- 
 guage on the plane of sensation ? 
 
APPENDIX. 91 
 
 5. How is it a drama on the plane of finite mind \ 
 
 6. How is consciousness an actor learning its - 
 part ? 
 
 7. What must be the true refracted and celestial 
 Drama, and how must Consciousness learn and act 
 its part in this larger Drama 2 
 
 LESSON XII.— HEARTH-FIRE— IMAGES. 
 
 Questions. 
 
 1. What are Images? 
 
 2. How are they manifested % 
 
 3. Why are they manifested ? 
 
 4. How must we sacrifice to Images ? 
 
 5. Why must we sacrifice to Images ? 
 
 6. What is Memory ? 
 
 7. What is the relation of the Soul to Memory, 
 to Time, and to Eternity ? 
 
 LESSON XIIL— HEARTH-FIRE— LAW. 
 
 Questions. 
 
 1. What is the distinction between the two forms 
 of Opposites? 
 
 2. How is this distinction an absolute Necessity 
 to spiritual insight ? 
 
92 APPENDIX. 
 
 3. How do the Twist, the Torch, and the Scissors 
 illustrate the Law? 
 
 4. How is the Law of Contradictories the Law of 
 Manifestation ? 
 
 5. How is it the Law of Communication ? 
 
 6. How is it the Law of Healing? 
 
 7. How is Healing, in its turn, the Supreme 
 Word of the Universe ? 
 
 LESSON XIV.— CONCLUSION— THE WALL. 
 
 Questions. 
 
 1. How does Freedom imply Will? 
 
 2. How does the perfect equilibrium between 
 Justice and Mercy imply Freedom ? 
 
 3. How is Will, Wall ? 
 
 4. How is the Wall, Power of Concentration ? 
 
 5. What is the Quarterni of Scepter ? 
 
 6. What is the Beginning and End of lieality ? 
 
3477-105 
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