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Title:      The Gospel of Philip the Deacon
Author:     Frederick Bligh Bond [1864-1945]
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Language:   English
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A Project Gutenberg of Australia eBook

Title:      The Gospel of Philip the Deacon
Author:     Frederick Bligh Bond [1864-1945]





Claiming to be a reconstruction of the
original document burned in Athens about
the time of Philip's mission (say AD. 36-40),
through the recall of the spiritual Memories
of the Past which ever persist, and are
available to mental sympathy.

Received by

Frederick Bligh Bond

through the hand of

HESTER DOWDEN
[1868-1949]

FIRST COMPLETE EDITION

Embodying the narrative of the Holy
Nativity, and the Messianic Constellation,
the Passion, and the Resurrection of Christ,
the Pentecostal Gifts and the story of the
Sangreal, the Sole personal Relic of the
Master remaining on Earth.

With Nine Appendices






The Gospel of Philip the Deacon


Two persons on this side of the veil, and
six more in the spheres of liberated
personality, have assisted in making,
with Philip, a company of
nine associated in the
transmission.





INTRODUCTION


THE GOSPEL OF PHILIP THE DEACON

THIS WORK is put before the reading public purely as literature, relying
entirely upon its intrinsic merits as a narrative and probability as an
account, given in great detail, of the birth, mission, and death of the
great Prophet of Christendom, Jesus of Nazareth, the Messiah foretold in
the sacred writings of Israel. The doctrinal matter it contains will
furnish the student with a further criterion of its reliability.

The reader is free to ignore, if he prefer to do so, any a priori claim
to authenticity which the document itself may suggest and it were better
that he should in this respect form for himself an entirely unbiased
opinion. He will then be free to consider whether the nature of the
subject matter and its treatment may not in itself constitute a proof for
him that the work does in fact enshrine the veritable memories and
impressions of one who lived in the lifetime of Jesus and witnessed much
of what He taught and did.

The work is not a translation, as its perusal will plainly shew. It is a
rendering into fair English of a somewhat 'biblical' flavour of a
narrative purporting to come direct from the original source; and this is
obtained by a method of recovery which, though still unfamiliar to the
majority of students, is now winning increasing attention in circles
devoted to psychological enquiry. It is in fact the fruit of a sustained
and earnest experiment in the recall of past memories through the
subconscious channels of the mind of the living, and by the involuntary
use of the hand,

Whence, then, the biblical English in which the Gospel of Philip is cast?
We cannot certainly answer: for the scribe is unnamed and is only known
to us as one of a group employed in the rendering of such documents into
our mother-tongue in a framework of words which might be considered
suitable to the nature of the subject, to emphasize its special character
as the record of a Christian evangelist. Assuming the facts as stated, it
would seem to be the work of one who was living some two centuries ago:
but there is a blending of influences in the literary character and we
seem to detect the hand of more than one intermediary in the
interpretation and expression of Philip's thought.

The work is received in fair and legible manuscript, the presence of two
persons, one being the actual amanuensis, being always needed for the
task. From the first transcript through three successive stages of
amendment the work has taken rather over two and a half years to evolve
to the state of comparative perfection as a harmonious prose narrative
which it now assumes. It is not perfect: for the conditions attending its
transmission render anything approaching finality of perfection
impracticable: but it is at least an honest and conscientious attempt to
bring into being the best rendering of the mind and intention of Philip
that, in our present state of knowledge and practice, is feasible to
those engaged in the task.

The Gospel of Philip is here published in its entirety for the first
time. A minor part of it (embracing Sections I, IV, and V.) has appeared
in serial form in the pages of an English weekly, whence it was reprinted
in a limited edition, and circulated among a small group of interested
persons. The work came into the hands of one eminent scholar, Revd. W. O.
E. Oesterley, D.D., examining chaplain to the Bishop of London, by whom
it was favorably spoken of. It was also the subject of an interesting
review by the premier English Church newspaper, the 'Guardian', whose
reviewer, writing in the issue for Dec. 24, 1925, under the heading
'Subconscious Tradition' says:

"In a short introduction it is stated that this writing claims to be a
record from the 'Tree of Memory' which ever endures notwithstanding the
destruction of the material record. It claims to be inspired by Philip
himself (i.e. Philip the Deacon of Acts vi. 5.) and to be given through
the agency of intermediates, scribes or recorders, whose task it is to
render the thoughts and mental images of Philip into ideas and terms
familiar to the modern English mind and hence appreciable to us,....
Among the living there is sometimes a mysterious intercommunication
between minds attuned to one another: and if we believe in life beyond
the grave and in the continued existence of personal identity as being
independent of time and space, there does not necessarily seem any a
priori reason why such intercommunion should not take place simply
because one of two attuned minds has ceased to be trammelled by the
flesh. We have therefore read this book with an open unprejudiced
mind.... The first thing that strikes us is the spirit of reverence and
earnest belief which runs through the whole. While there are ambiguous
passages, there is a strong emphasis on some of the fundamentals of the
Christian faith: the uniqueness of the manner of Christ's birth, His dual
nature, the Holy Trinity. Its character is therefore wholly different
from what must have been that of the Gnostic Gospel "forged in the name
of Philip the holy apostle" mentioned and quoted by Epiphanius (Haer.
xxvi 13.)

"We are also struck by the absence of extravagances such as occur in
abundance in the apocryphal gospels extant. As far as we have been able
to see, there are no parallels at all between these and the book before
us.... There is much in the book that impresses us; other things arouse
our scepticism; the way, for instance, in which the doctrine of the
Trinity is dealt with is very difficult to connect with a primitive
document*. He book certainly presents an interesting phenomenon; for
whether it is what it purports to be, or whether its origin is to be
sought elsewhere, it is a wonderful production--reverent, orthodox,
edifying, and decidedly instructive; nevertheless not always convincing."

* This criticism to very reasonably met by the assurance that in the
apostolic period the doctrine of the Holy Trinity, was never explained to
the catechumen or new convert, but was reserved with other mysteries of
the Faith, for the oral instruction of the advanced disciple.

The opinion of the Guardian reviewer certainly would seem to warrant a
confident spirit in the presentation at least of those parts of the work
which came under his notice, not only to the general reader, who will
feel that there may be something in the work which will repay his
attention, but also to the large body of men and women attached to the
several religious denominations who are earnestly looking for light upon
scriptural problems and for fuller interpretations of matters either
ignored or but slenderly outlined in the four canonical gospels. Whether
such readers accept Philip's story of the Nativity, the Miracles, the
nature of the Christhood, the Passion or the Resurrection of Christ with
his extraordinary account of His post-resurrection activity in the subtle
or 'spiritual' body, they will at least be impressed with the vitality
and coherence of the whole narrative and its value in reconciling many of
our latter-day intellectual difficulties with the traditional beliefs of
Christendom.

There are new and surprising elements in the story and of these perhaps
the most astonishing, and certainly one of the most beautiful, is the
interweaving of the legend of the Sangreal with the scheme of the
Christian revelation. This has been made the subject of a special
Appendix and need not therefore be further dwelt upon here.

A few words on the genesis of the Gospel in the form now given may not be
out of place. It was far from the mind of either of the persons engaged
to seek the restoration of this lost record. They were, as a matter of
fact, unaware that such a tale had ever existed. The recall of the Gospel
was quite unexpectedly I offered in the course of a series of
experimental sittings for the recovery of historical data concerning the
first Christian mission to Britain in the apostolic times. These in their
turn had followed upon others in which the later story of the
mother-church of the English-Speaking people at Glastonbury had been
given. The first of these writings were more immediately concerned with
certain memories of the forgotten glories of the monastic buildings long
since lost and buried in oblivion. The first to be recalled were the
XVIth century memories. Details of the location, the dimensions, and the
architectural character of two lost chapels were offered and, to the
astonishment of the antiquaries, both their foundations were brought to
light by excavation, proving the writings veridical in detail and the
memories accurate in an astonishing degree.* There followed, through
another hand, a second series of revelations having to do with the
building works of the XIIth century. These again were productive of
archaeological discovery.** Having now as it were given a sufficient
material warrant of their accuracy, the communications take on a form in
part historical and in part philosophic. Biographical studies of great
English churchmen are given in a very perfect literary form. Thence the
communications go back some centuries further, to those dark ages in
which historical record is wanting, and which are illuminated only by the
dim light of legend and tradition. And at last we emerge again into the
dawn of that great era of apostolic and subapostolic activity which has
laid the foundations of our western civilization by carrying the light
first kindled in Palestine to the utmost bounds of the West.

*See 'The Gate of Remembrance' by F. Bligh Bond-Blackwell Oxford.
** 'The Company of Avalon', by the same author.

There has been throughout these writings a plan, apparent, now, but only
slowly revealing itself, to bring home to us the truth that in the great
Intent underlying the Christian revelation, the Light should travel from
the East to the West, and that in the latter days the great evangelizing
focus should be found in a nation or group of nations segregated towards
the northwestern verge of the known world. And the Gospel of Philip
proclaims itself, in its restored and adapted form, as a message to the
English-speaking people, in a time of spiritual perplexity.




THE GOSPEL OF PHILIP THE DEACON



Chapter I


MAN HAS NEVER READ my tale of my most sacred Master. The script in which
may tale was writ was burned in Athens; but I can restore it and will do
so right willingly. Glad shall I be to send the tale into the world. I
know the time is ripe for those who doubt to be restored. Glad then shall
I be to give you all I know: but first, my story must be told to you.

The son of a most learned man of law was I: right rich my parents; and I
lived the life that afterwards I have been taught to hold in horror. In
my young days, vain was I and idle; a boy who hardly could his teachings
grasp: and slothful was I--fond of food and wine, and soft and heavy
living. This I tell because it gives you reason to see and understand
what afterwards was wrought in me. In my tender years, wayward was I and
cared not for the teachings of my father; nor did I love to pray.

Right grieved was I when in the Temple I was led. I had not need of God
and my good masters; and I cared not but for plays and folly. These were
my early days.

When I had come to that ripe age when youth is wont to look for woman's
love, I went one day into the marketplace. Among the people passed I to
and fro, marking their ways and speech, and laughed out of sheer folly
and the love of foolish gibes.

And lo! before me came there One whom I had never seen before: a man both
tall and stately, clad in a poor garment; and in his hand he bore a whip
of cords: hard were they and knotted close. Dark was he, tall and
powerful: like a great king his head held he proud and high. No smile was
on his face: for full of wrath was he.

There followed him a crowd of men: poor were they;--tattered was their
raiment. He did not cast a look on me, but spake aloud to all the
marketplace: "THIS IS A GENERATION" spake He "OF EVIL. THE SONG OF THE
LORD HATH DIED ON THE LIPS OF HIS PEOPLE AND IN ITS PLACE VILE WORDS AND
VILER THOUGHTS FILL ALL THE MINDS OF THIS MY COUNTRY. AROUSE YE!" spake
He "ROUSE AND LISTEN TO MY VOICE, FOR I SHALL SEND A SOUND THROUGH ALL
THIS LAND THE LIKE OF WHICH WAS NEVER HEARD BEFORE."

I asked 'Who was this man who spake with such great boldness and
authority?' They told me He was Jesus the son of Mary of Bethlehem and
that He called Himself the prophet of the Most High God. This, my first
meeting with my Master was.

I asked His place of dwelling: none had He. They said He wandered without
home or place of habitation and begged His way and food. He was a man
marked down by the authoritative men who feared He would make havoc in
the minds of such as dwelt in Judea. He would travel, they said, walking
on sandalled feet, helping the poor and sick, and preaching to the
people. And sometimes He was persecuted; and sometimes He was not seen
for many days.

His followers were not men of learning. They were poor folk, coming from
the lowest of the people. These never knew whither He went; for He would
vanish from their company for many days and then would He suddenly appear
again: and never would He permit a question to be put to Him.

I have spoken of the time when I had seen this man driving from the
marketplace those that sold and bought therein. When mine eyes lighted
upon Him, He was angered and fear had almost overcome me. I shall now
tell of that strange feeling which first drew me unto Him.

I have spoken of my life before this time and ye know that I was but as
other men: I loved well those pleasures that give joy unto youth. I was
not, as some be, afraid of death, for so are not the people of my own
land. But of the life that might be after death, did I not think: nor
feared I the God which was spoken of in Judea--the Jehovah of the Jewish
people.

The sight of the Christ was to me as a new life suddenly coming into the
old one. All the thoughts and beliefs and pleasures of that life that had
gone before my meeting with Him became to me but as shadows to the
substance of the Life which followed after. The Christ, although He
called none with more than a beckoning or a word, did yet call all those
that came in His way with other meanings. The voice of Jesus was as a
bell, deep-toned and clear; and no word spake He that carried not a full
meaning.

Ye think of Him as one that was tender as a woman. Ye think aright: but
ye must also know that with authority spake He to all, being familiar
with none, no, not even unto that John that was His most dear disciple.
Not with words did He call unto Him those the which did follow Him in
crowds. But with the whole man He called: with the body, the which was
that of a king or conqueror; with the soul, that was soft and tender as a
woman is tender, but which was yet possessed of strength such as no soul
possessed before; and lastly with the Spirit did He call most loudly.

The Spirit spake through Jesus and compelled those that came unto Him to
see It through Him. Ye may account these words of mine as strange, but so
I speak because ye have from none a true knowledge of the Christ as
indeed He was; and I would have you fully understand this before I
continue.

I stood upon the marketplace and gazed upon this man who, though full of
wrath, yet spake no evil word to them that stood around. I stood and
watched Him, knowing that this was indeed the prophet which was reported
as having carried on the work of John. Ye must know that after that John
had been put to death, there was a feeling in Judea that such should be a
warning unto others and that any prophet that should rise up in his place
could have no holding on the people. Ye remember that the Christ had been
preaching in Galilee, in which country was there but little watchfulness
of such as should break the laws, and there could He go about with
safety: and those that followed Him, though these were not only the poor
and needy but also some that were wealthy in the land, might follow Him
without let or hindrance.

But in Jerusalem was it not so. Here was any that should cause
disturbance or excitement among the people watched. Not openly, but in
secret were such marked by them that were in the service of the rulers.
Thus was it a dangerous thing for Jesus to come openly into the Temple
and throw out those that were not hindered by the government of the
country.

I, seeing the Christ and knowing full well of His report, would not
easily fall in with His doings as ye may wot. But, seeing Him and looking
in His face, which called to me from the depths of His being, I turned,
leaving those that were in my company and followed after Him, being at
the end of the crowd that did accompany Him. I tell you, my Brother, that
then, from the first, I followed Jesus as one that dreamed: and not
returning again unto my house or people, I went forth with those that had
already boldly made claim to call themselves His disciples.

I will speak now shortly of the time after that my Master had died upon
the tree. I was with those who followed Him at the time when He gave up
the spirit unto God. Too sore was I, too frail in spirit, to stand
beneath that cross or watch His pain. But afterwards, when all those
dreadful days had been accomplished and He lay in that tomb of my good
master Josephus, I was with the disciples.

After this, we fell on evil days. We fled before the hosts of those who
were our enemies; I to Samaria, there to begin to preach the word of God
unto the men of that country, who were more fitted to receive my tidings
than were those of my own land. There tarried I for many months,
following in the footsteps of my Master. I begged my bread and slept upon
the ground, helping, feeble as I was, the sick and those who were of hope
bereft. So passed my time.

I knew that it had been given me to write of those things that I had
heard and seen: and so I wrote. I knew that in my memory, if much time
had passed, the Image of my Master would grow dim. So in the night when
warm and still it was, wrote I. Thus was the story of the most high Son
of God by my humble hand transmitted for men to read: for when the days
are dry and no rain falls, the nights in Samaria are of a glow which
leaves no deep darkness ever, and he who is young and can use his eyes
without failing, can write or read far into the night. So with the light
that never left the sky at that time of the year, my hand would write
down those things which I remembered of my Master.

The tale I tell was as I heard it from the disciples, and as I had known
it. All this I wrote that men might know what was the Master's bidding
and what He was--how He was seen by me. We could but see the outer man
and follow as the inner man might lead us.



[missing illustration]

THE CONSTELLATION OF THE MESSIAH

As Indicated in the "Gospel of Philip"

This conjunction of the Moon, Mars, and Venus in the Sign of the Crab is
stated by an eminent astronomer to have taken place on the 27th of
September B. C. 6-7, thus giving that date as the probable one for the
Holy Nativity. He points out that there will again be a very close
conjunction of the same three planets on the 28th of August 1932, but of
course the Comet will not be present.



Chapter  II


Philip speaks of the nature and significance of the Christhood of Jesus
and would explain to us how we should conceive of the Holy Trinity.


I WOULD HAVE YOU FIRST KNOW the meaning of the Christ, which was not
revealed in His time nor yet in that time in which were written those
Gospels on which ye have built the faith ye call Christian. Ye have not
understood why and in what manner it came to pass that Jesus was sent
into the world wherein He abode but for a short time even as a star which
falleth from the heavens and is gone in a moment. The star that ye watch
and observe leaveth behind it no enduring trace in its fall: but the life
of the Christ on earth did leave behind it not a trail only but a great
and mighty Light that filled the whole earth with a splendour never known
before.

I would first try to make plain unto you the things of the Spirit, though
it is not easy to explain these unto you while yet ye are in the body.
These, then, all are Spirit: The FATHER, Which made All that Is: the SON,
He that Was the Spirit, infused into the body of a man: and after these,
the HOLY GHOST, which is again the Spirit, sent abroad into the world
unseen of men yet all powerful.

Now shall I give this mystery unto you: The Three are One; and yet Three,
as are the three parts of Man himself the Body, the Soul, and the Spirit.
And of these Three, the Body is the symbol of the Christ, sent into the
world filled with the Spirit which is God.

That which ye call the Holy Ghost--which did come down and rest upon men
as it were tongues of fire, it is not indeed the Christ but is That
Spirit, sent into the world: not as the person of a man, but diffused
among the minds of men to the end that a greater growth and holiness may
come among them.

But the Christ came indeed as a man clothed with flesh: and verily a man
He was in His birth and dying. Yet not in all things as a man was He,
being in truth a part of God the great Jehovah.

More fully will I speak of these matters when I come to tell of those
initiations to which the Christ submitted Himself in the days which
preceded His mission. This word I fain would use, because these were not
ordeals as they would be to another but in each one was a closer contact
made with the Spirit by the conquering of the flesh.

I would that you do fully understand this great mystery when I say that
THAT which ye call the Holy Ghost was not that part of God which gave to
Mary the power to bring forth child without a man: but of this will I
tell you more hereafter. THAT which is above All had sent forth a
purpose, this Purpose being that the Spirit should enter into the souls
of men by the teaching of a Man. But that which ye call the Holy Ghost
was on high together with God Who is all these Three.

When that the Christ had finished this Purpose for which He was sent
forth, then must another Form of the Spirit be given unto men so that
THAT which had come to them through the Christ should, not fade and
wither away as doth the leaf in autumn, but should live and increase to
fulness. Thus was the Holy Ghost unseen by men: as a Fire which, burning
in men's hearts, nurtureth, as doth the sun, the seed that be sown
therein.

They that wrote the Gospels have told that the Christ came into the flesh
through the Holy Ghost: and this is true because the Three are One and
the One is Three: yet ye must understand that not alone from the Holy
Ghost was He conceived, but from the mighty Spirit behind, the which ye
call God; and thus was He in truth the Son of God and a part of Him. Of
this again must I tell you more hereafter, for here hath been a great
misunderstanding.

The Spirit is behind all Being: it is the Great Strength which createth
All that is: and of Its mystery knoweth none.


CLEANSING BY FIRE AND WATER

I, Philip, who write to you am ignorant of That which is God: for I am
ignorant of that which is Life. But I am taught that the mighty Strength
which throweth forth all Life can cast into the world vessels both bad
and good which can be used, and also vessels that be damaged and good for
nought; and at times, when this Great Strength hath spent itself in Its
effort of creation, there cometh a pause; and after the pause, a
cleansing Fire that must be sent into the world for the burning away of
that which is foul: yea, a plague, a famine, or a war may be sent; for
such are the cleansing fires of God. For there be great revolutions in
the wheel of Creation. When such cleansings take place, then must the
whole of one revolution of the wheel be destroyed so that this material
being taken back again, the potter may mould fairer shapes therefrom on
His wheel. From the beginning of the world so hath it been.

But if ye read the history of all the faiths that have gone before the
faith of Christ, then shall ye see that when the world needeth cleansing,
this cleansing may be done through the WATER that washeth clean as well
as through destruction. That which is destroyed is destroyed through
Sacrifice, and that which is cleansed is cleansed through Water which
signifieth the Spirit. Thus must all they that are sent as prophets into
your world suffer and teach suffering for the destruction of evil, and
also must they cleanse through the Spirit the which is in them.

This cleansing, this sacrifice, must increase as the world groweth older
and hath teamed more of the Spirit. The Christ did not alone suffer, but
many also of them that followed Him; and this not only after that He died
upon the Tree, but for the centuries that were to come. Thus they that
suffered after the Christ were a part of that sacrifice which was needed.
But these being ordinary men, did not make so great a noise in the
universe as did He Who came to be a sign and a Revelation unto men.

Brother, I would have you understand the nature of that which ye call a
symbol. Behind all such lieth the Thought that hath made all things. When
a revelation is needed, then must a symbol be sent into the world such as
can be seen and touched by men: for only by such means and in such manner
can they believe while they are still in the flesh. The Christ came as a
symbol: for He was in truth the Thought of the Creator. Yet Man in the
flesh was He, in that He was set before the eyes of those that lived in
His times, even as any other of them. Ye speak of Him as what ye call
Divine. Even so was He: for He was sent forth for a great Purpose*
straight from the Life of Him the which createth. Yet Man also was He in
the flesh.

* Megales boules aggelos. (Isaiah. ix. 6.)

Ye call Him the Son of God: ye are all Sons of Him. All that ye see and
hear and touch is of Him: the very air ye breathe is of his One Creation.
Even so sent from Him was the Christ: a Purpose was He; sent in the guise
of Man upon the earth and not without the pains that do beset mankind. Ye
have read in all the Gospels of His great sufferings: Ye must remember
that the Man had pains to bear even as ye. Even so had many more, after
that He had suffered: but behind the Man was THAT the which createth, the
Purpose which was He; and this did ordain His pain: nor could He leave
the world until that Purpose was fulfilled.

Think not that I. Philip, make little of my Master. I know the cause that
sent Him unto you: and also know I the pains He bore in order to put
behind Him that which the flesh desireth. But I can also tell you this:
that He knew, in the later time of His ministry, that which was laid upon
Him, and that He strove not to avoid the pain but rather to walk His
road, knowing that He a symbol was and chosen for the work willed by that
great Strength which lay far behind His being. This knowledge was given
to Him initiations whilst yet young He was.



Chapter III.


INTRODUCTORY TO THE STORY OF THE NATIVITY OF THE LORD JESUS-CHRIST


NOW WILL I TELL the life of the Master and this will be a light to those
that do weary themselves with questionings about the Christ. First shall
I write for you that which I have heard from others as a report: and
after that will I give you the knowledge that I myself had while I was in
the company of the Master.

For this Gospel shall I call a special scribe who shall give you in your
own tongue that which I would tell, with that care which is meet for the
task. Ye must not hasten me in this work; for it is of great moment to
you and to the work that is to be done. I shall give you but what is
true. In some matters shall I give trouble to them that believe things
that have been built upon the truth,--yet built in ignorance of that
which was true. But this will not work for evil, but rather for good. For
that which is built in falsehood is as a poison in the minds of men: it
is not wholesome in the finish but rather does it turn to hate and strife
in the community.

This my Gospel shall be written so simply that children can understand
the words I tell. But herein shall I give you only that which is true;
for much indeed hath been built upon the truth; and now the time is come
when that which, happened may be given to the world even as it was, and
without anything that might have been added thereto for the increase of
faith. And all this that I have written I would have you read to me* for
I plainly see that if ye do not read this so that my understanding may
receive that which hath been written and make clear that which is
difficult, so may new misunderstandings arise.

*NOTE. From the original writing a direct transcript to first made. In
this there is some repetition and much in the form of question and
answer. Now and then the wording is ambiguous or the meaning imperfectly
transmitted. The whole is then collated and rendered in consecutive form
in a second transcript which is divided into chapters. This second
transcript is read aloud to Philip by the transcriber who is one of the
two persons engaged in the work of recalling the words of Philip. Whilst
reading, he touches the arm of the writer of the MS through whom the
script to given. Her right hand holds the pen and, as the reading
proceeds, Philips comments and corrections are made. These are embodied
in a third transcript and the whole is finally subjected to a fourth
revision, the present version being the result. It is now believed that
the text to as pure as can be hoped for in the unusual process of
transmission. Philip expresses himself satisfied.

I would that I could tell you the cause of errors that do creep into my
writing. These things come from different causes. If ye could hear the
words I speak, ye would pass through the minds of six others which do
speak them also. And ye must know that it is also difficult for us to use
your minds if they be full of foolish things which are a clogging of the
road through which ye hear the words.

After that I have spoken from report of the early life of the Master,
then shall ye hear of some of His miracles and ye shall understand the
workings of such. Then shall I speak to you of the teachings of the
Christ and explain to you many things that may be strange unto your mind.
Then shall I tell you of the story of the persecution of the Christ, of
His night upon the Mount of Olives, and of that time before He passed out
and was hanged upon the tree; and the meeting of this shall I try to shew
you.

Then shall I tell of the time after that He had risen from the dead and
appeared unto some of these the which believed; and then of His ascending
into heaven. I shall not give you so much of those things the which have
been written already, as those things that ye cannot now understand. And
ye have my promise that ye shall hear all that I heard my Master say; for
it is for that I have tried to bring my memories again.



Chapter  IV.


Of the Signs in the heavens that foretold the Coming of the Messiah and
of the comet which heralded the Signs: Prophecies of a Virgin Birth:
Caution of the priests in proclaiming this. Of Mary and her power to
conceive as a chosen vessel of the Spirit. She is misunderstood and
suffers at the hands of her master.


WHEN THE TIME WAS COME in which Christ--He that was a Purpose from the
Great Life behind Him should come into the world, He came not as the Son
of God, but as a man coming among his fellows. But unto the priests had
it been revealed that at this time a Sign was to come in the Heavens: and
at such season should a Man be born, the which was the Messiah.

Of this Coming had they for a long time been sure; measuring the heavens
so that the stars should be found in a certain order at this season. For
it had been given forth that when a Child should come into the world
under such constellation as they had been told, then should He come not
as man cometh into the world, but as the Spirit clothed in flesh: a part
of the great Creator who doth dwell in the heavens as God.

Now those which prophesied did speak of the Babe as the child of a pure
virgin* (*ref. Isa. vii. 14.); for so had it been in all the faiths that
had come before and thus the priests and those that were set apart to
read the stars did pray that such might again be possible and that herein
a miracle might take place.

When the time drew near at which the constellation should be at its
height and the Child should be chosen, was there much discussion among
the priests in the Temple. 'For' said they 'if we give it forth that a
child is born in the due time under this constellation and that such
child hath come straight from Jehovah as hath been foretold, then were it
neither meet nor wise that we proclaim the child as one born of a virgin;
for such may not indeed be found.' This was so, is I was told: for none
could believe it possible. Yet in the Temple at that time were there
records of such a birth having happened.

Therefore said he that was the High Priest: "We shall keep all tidings of
the birth here within the Temple: and if at this time a woman can be
found that hath been watched from her birth onwards and kept within her
house, and if such woman shall bear child and there shall be none to say
that she hath sinned, then may we tell the miracle unto the people.

"But if such a woman be not found, and if she that beareth the child
shall be married and shall have with her a such as others, then also
shall we keep this our knowledge still within the Temple. For now is the
time ripe for the coming of the Messiah and if such cannot be found and
shewn to the people, then will their faith wax faint."

I would have you know that these priests were not so traitorous as ye
might think: for indeed they did not believe that the Birth might be from
a pure virgin that had never known a man. But, my brother, ye know the
people and how hard it is to give them even a little grain of faith. This
it is that hath made the minds of them that are in authority more careful
of their words. Even in our good House* did we have care not to destroy
that which had taken root.

*The first Christian Community in Britain.

Now the Jewish people were taught from their prophets, as ye know: but
this teaching came through the priesthood. And, as time wore on, much was
given forth that did differ from that which had been written in the Books
which were kept in the Temple. For ye must know that where there is a
priesthood, there groweth much after that the first teachings are given:
and not only so, but, as the first leaves are cast off from the plant, so
also is much cast off from the teaching which may be difficult to explain
to the minds of those that do not use the pen and cannot read in the
texts. So was it in our land: and they whom ye call Sadducees were indeed
the leaders of the people although more in the ordering of their daily
life than in those matters in which the priesthood were instructed: for
they were both priests and also what ye call men of law. Thus can ye
understand that when a miracle was to be given forth, it must be on a
sure foundation: for if such failed, then might the people not believe,
and they might cast forth from among them those that were their
instructors in the Temple.

Now the Virgin was a sign in all the faiths that had come before: and
now, when the Messiah was to come into the world, the priests prayed that
He that was the Son of God should come as did all that had gone before
Him, being born of a virgin. Yet they, being wise, knew that such could
not be, save by a miracle. So watched they. And the Constellation drew to
its fulness.

But at that season, yet before it had come to its height, a great Star
appeared in the heavens which was new and never seen before. Ye know that
such do come into the skies from time to time and that these be looked
upon by them of foolish mind as signs of war and famine. But such stars,
though bright, are indeed but wandering lights which do work in the
heavens without a meaning. Ye call these comets: and they affright the
timorous: yet such do not affect the lives of men, nor are they sent as
signs. For the Signs are written upon the heavens in Constellations of
the stars which be lasting and permanent.

Now when the priests observed the mighty star in the heavens at that
season when the signs were manifest that foretold the coming of the Babe,
then said they among themselves 'Here is a chance that should be
favourable unto us: for this star, being of so great a magnitude, will
help us when the Babe appeareth. For this shall we announce to all before
the Birth as a messenger from the great Jehovah'.

Ye have read the tale of how the mighty star lit upon Bethlehem and how
at that time she who was there with child, Mary the Virgin, brought forth
a babe the while a man was with her who was not the father of the child.
Now must I tell you the history of the Coming, and why Mary, she that was
chosen as the Mother of the Child, was thought after the happening to be
a virgin, although this was not so thought at the first in the coming of
the Christ. This would I make clear, for that which I shall tell is not
as ye have heard: yet it is indeed the truth.

MARY, she that was chosen to bear the Christ within her womb, was but a
poor woman, a servant in the house of a rich merchant in the city of
Jerusalem. Her kinsfolk were both of Bethlehem and Nazareth. Ye would
know why she was ordained for such service. This was so for the reason
that there was in Mary the power to let that which is Spirit take on
flesh. This must I make plainer to your understanding; for there be many
that cannot comprehend that which they have not seen. But ye know by many
signs the which ye have seen* that some there be that can give birth to
That which hath no parents; this being made possible by reason of a power
within them to let that which is Spirit take shape from out the matter of
their bodies.

*Addressed to the recorder of the writing.

Thus was it with the Mother of Christ. Unto her was given that power
which can give substance and visibility to the spirit and clothe it with
flesh such as that with which a man is clothed: and thus, true was the
tale that told how Christ came into the world without a father such as
all must have that are born in the world without a Purpose from the Life
behind whose power may force that Purpose through.

This Mary was full of virtue, mild and gentle and faithful withal unto
them that did require service of her: yet as the Mother of the Christ had
she no gifts beyond those common to other women of her country. This Mary
kept no company with her master, who was a distant kinsman of her father
and whose family dwelt in Bethlehem*: but she was desired and asked in
marriage by a man of her own station, as humble as she and of her own
age, being of the generation of Mary though he exceeded her in years by
three or four**

* See Appendix.
** Ibid. Johannes affirms that Philip has adopted the wrong tradition,
and that the age of Joseph exceeded that of Mary by some sixteen years.

Now Joseph was one that desired Mary but as a wife to care for his needs.
Ye know how that she was found with child; and herein was a great shame
for her, for all around did believe that she, keeping company of her
master, had been shamed by him. And Joseph, he that desired her as his
wife, did believe this, as did also all the others. Thus was he wroth
with Mary and at first unwilling to take her into his house.

Thus was it with Mary--that she did not herself know of what nature was
this child that had come unto her without that she had been with any man.
Sad was she that such shame had fallen upon her not only in the eyes of
him that was her master and of him also that sought her in marriage, but
of those also who were of her own kin both in Bethlehem and Nazareth.

Now Mary was a woman of the town of Nazareth: for there was she born and
there had she some of her own kinsfolk. But she had gone unto Jerusalem
unto the service of this man that had great wealth there and it was there
that she had become betrothed to Joseph, a man from her own country. But
in Bethlehem also had Mary certain kinsfolk, for the merchant with whom
she served was, as ye know, a distant kinsman of her father. Some of his
family dwelt in Bethlehem and it was for this reason that Joseph took her
to that place when his anger was aroused against her master.*

* This passage is incorporated from supplementary notes on Mary's history
given by Johannes for Philip who cannot himself supply them (see
Appendix).

Now Joseph himself was a man of Galilee being of the neighborhood of
Nazareth. Thus had he known the family of Mary and thus had the betrothal
taken place. I would not have you confuse this, because the tale of the
coming of the Messiah would have been different had not this story of
Mary having a child by her master been known in Jerusalem. It is meet
that ye should understand that this tale was not thought fitting for the
Gospels: nor should I have written it in my day. But ye have asked me to
explain the matter and so have I told you.

And now was Mary cast upon the world without protection. For at first
were there none ready to care for her or for the child she bare within
her. In this was her master most hard in his treatment of her; for he,
feeling that shame had come to him through this woman, did drive her
forth without any care for that which might befall her.

And now, in her need, did Joseph, he that had been desirous to wed her,
come nigh unto Mary. It hath been told to me that he was wroth with her
and was desirous that she should be taken unto her own people at
Bethlehem so that hereafter when he should marry her as he intended to
do, they should know that he had spoken the truth. For Joseph was an
upright man and one who followed the customs of his religion with great
firmness and severity. Thus brought he Mary unto her own people at
Bethlehem with an honourable intent to marry her after the birth of her
child, but desiring that these should know that he had not spoken evil of
her without cause.



Chapter  V.


Of the Annunciation to Mary: of the journey to Bethlehem and the Nativity
of the Christ under the predicted Constellation. The Babe is born in a
manger. A great company praise God.


NOW before Joseph had offered again to take Mary unto himself after the
babe was born, did a dream come unto Mary. In this dream a Voice spake to
her saying: "MARY THOU ART CHOSEN FOR A PURPOSE SUCH AS NO OTHER WOMAN
HATH EVER ACCOMPLISHED. FEAR NOT THEREFORE: FOR THIS CHILD THE WHICH IS
NOW WITHIN THEE IS INDEED A PART OF ME, SENT AS A SIGN INTO THE WORLD.
FEAR NOT, BUT ARISE: FOR ONE SHALL COME TO THEE THAT SHALL HELP AND
COMFORT THEE AND SHALL BE AN HUSBAND AND A FATHER UNTO THOSE CHILDREN THE
WHICH WILL FOLLOW AFTER THIS."

And lo! after these words were finished, in her dream there came to Mary
a vision, and in this vision did she see her side pierced through, as
with a sword, so that the pain did make her cry aloud. And so pierced the
sword right through the babe within her body. Then, as she cried, Mary
again heard the Voice saying:

"MARY THIS THY PAIN: FOR PAIN MUST THOU SUFFER: BUT AGAIN SHALL JOY COME
UNTO THEE AFTER THE PAIN. FOR THOU SHALT KNOW HEREAFTER WHEN INTO HEAVEN
THY SON HATH VANISHED THAT HE IT IS THE WHICH WAS PROMISED TO THE WORLD:
EVEN HE THAT IS CALLED THE MESSIAH.

AND THOU INDEED SHALT BE CALLED THE HOLY ONE, THE MOTHER THAT SHALL
SORROW AND REJOICE: FOR BEHOLD! A GREAT SORROW SHALL COME UNTO THEE WHICH
SHALL PIERCE THROUGH THY HEART EVEN AS THIS SWORD HATH PIERCED THY SIDE:
AND IT SHALL ALSO PIERCE THE BABE WITHIN THEE THAT IS BORN WITH SORROW AT
HIS ROOT AND JOY TO FOLLOW IN THE BLOSSOMING, AFTER THAT HE GOETH BACK
UNTO HIS FATHER."


THE BETROTHAL OF MARY

And Mary, waking from her dream, was comforted and no longer did she feel
that desolation which had oppressed her soul. Thus when Joseph, that had
sought her as a wife, did ask her sorrowfully (yet not with that anger
the which had overcome him in the beginning,) that she should come with
him unto the town of Bethlehem unto her own people, then did she joyfully
consent, being now near unto the time in which she should be delivered of
the child.

Then spake Joseph unto her whom he had sought as a wife, saying: 'Mary,
ye know that many will say that ye are shamed before the world in that ye
have conceived without that any man was with you save he that was the
master of the house in which ye served. And your kin may also hold you in
contempt if I do not give them the promise that I shall take you as my
wife and shall not hold you to blame for that which hath happened. But as
ye are cast out and without any that will care for you, so do I come unto
you, offering my protection after that the babe is born.' This said he
because Mary was indeed cast out: for, in the country of Judea was no
fault more severely held in contempt than the bearing of a child without
wedlock.

And further spake Joseph to Mary, saying: 'Now therefore shall ye go with
me unto Bethlehem to your people, in order that the child which is about
to come to you shall not be born in secret. For it were better that I
should tell your kin that I hold you in no contempt. Then shall they not
cast you away utterly. And I would make it plain unto all that are of
your kin that I have taken you into my house in spite of that which
seemeth heavy sin before the eyes of all. So haste ye, Mary, for there is
but a short space before this babe shall see the world. And after that ye
are delivered and all these that are akin to you are aware of that which
hath taken place, then can you come unto me and I shall take you as my
wife. This do I promise you in memory of the love I bare you always and
as a sign that I do not count you in error'. This he said meaning 'I
shall not remember your sin, the which I have forgiven you' For Joseph
did believe that Mary had sinned, yet was he willing to take her as his
wife in spite of this.

So Mary, listening to Joseph, spake and said: 'It may be that in thine
eyes I have sinned: but in the eyes of Him, the great Jehovah, who is
over all, have I not sinned. For lo! as I lay upon my bed, a vision came
unto me. And behold I a sword pierced me through my side and pierced the
babe that is within me: and a Voice spake unto me, telling me that I was
chosen as the Mother of Him the which is called MESSIAH. And I, having no
knowledge of a man, am wronged by you and by all that are about me; for I
am innocent of sin and am joyful in that I am chosen. And I am ready to
take the pain together with the joy that is sent me by the great Jehovah
Who is over all.'

And now was the time come when the stars having reached that
constellation* of which I spake, the priests were watching for the coming
of the Messiah. And lo! on that day on which Joseph and Mary had begun
their journey unto Bethlehem, was that great Star, which was a passing
sign, seen in the heavens close above that constellation.

*The word 'constellation' here denotes a special grouping of certain
planets in one of the zodiacal signs (see Appendix for the configuration
given).

Thus was the priesthood in great perplexity as to what meaning should be
given to this star: for it was observed that these two, the Constellation
of the Messiah and that great Star that was but a traveller throughout
the heavens, had rested their points above the town of Bethlehem. So it
was here that the birth of Him that was the Messiah was now expected.

As they journeyed on their way was Mary restless: for she felt that That
which was within her was soon to be brought forth. Yet was she not in
sorrow, for she was faithful to that which she had seen and to those
words which had been spoken unto her in her dream.

When that they were come into the town was all there in commotion; for it
had been given forth unto all that here, at the hour which is to you four
of the clock*, should that constellation be at the point at which the
birth should occur. And now were all those that had heard the news
watching and feasting. Some had come from afar and thus was no housing to
be found at the time when Joseph and Mary were come into this small
place. And Mary, being now very nigh unto her deliverance could find no
lodging or room for the night nor any welcome from those with whom she
would have tarried: so, seeking out a barn, therein had they for the
night to rest: and it hath been truly said that the Lord that is Christ
first saw the world within a manger. For this stall, in which no beast
had shelter, was the only place in which these travellers who so sorely
needed rest could find room.

* The planetary configuration is in the sign of the Crab (Cancer) and is
in the form of a Cross of Latin type, the left or southern arm of which
has at its extremity the cluster of small stars known as Praesepe (The
Manger.) To the right of this are the little twin stars known to the
Romans as the Aselli or little asses. This fact may be explanatory of the
old tradition followed by the early painters of Nativity pictures in
which the animals look into the manger from without.
The planetary conjunction is thus given. At the head of the Cross the
Moon: at the heart, Mars: at the foot. Venus. Over all, and in line with
the shaft of the cross, is the Comet. (See Frontispiece.) For further
details, see Appendix.

And there, as ye have heard, the Christ was born in those hours in which
the dawn taketh light from out the sky. And the great Star was there.
High in the sky was he and fading in the coming of the mom. And to some
he seemed as a Watcher of the Birth: for indeed there were those that
thought him to be that constellation. Yet this was not so, as ye know.
So, in that hour did Mary give birth to the Babe and that not with the
pains a woman suffers at such time, but with a sweetness and an ecstasy
the which had never been before.

This was told abroad; for at the moment of the birth were many present,
the cry having gone forth that here, at an hour when the stars should
stop their courses in the heavens--this being as the priests had
told--should a man child be born unto a woman who, with her husband, was
lodged within a manger. Thus had many flocked from afar to see this Babe
born,--not as others in the quiet of a bed, but lodged as are the beasts
upon a couch of straw.

And when, looking upon the Babe, Joseph did give forth that this a
man-child was, then did the whole throng fall down upon their knees
worshipping Him that was the Messiah. And some, looking without the shed
and seeing the great wandering star, shouted aloud with praise to the
great Jehovah.



Chapter  VI.


The priesthood hear the tale of Mary's shame and are in doubt and
perplexity. They send messengers to warn the Kings. The Wise Men from the
East come to worship. Herod also send his emissaries. The Priesthood
finally decide that they will not accept the birth as being that of the
Messiah. The astrologer-priests are cast out of the Temple service in
consequence of this decision.


NOW THE MORN WAS COME and with this was the news sent to Jerusalem. But
when the priests in the Temple had heard of the birth of the Babe, then
was there in the company of these much discussion as to how the coming of
the Messiah should be spread abroad. They had watched for a miracle, but
not as it had been wrought through the Christ. They had looked for a
monarch and would have created one such as they sought, from this Babe
that should be born under the Constellation: yea, even were He born as
others be. They would place Him in the temple, that He might be both
Priest and King. And in truth, they expected that the babe might indeed
be born as others; that is, in lawful marriage.

Now it had been resolved by the priesthood that they should send three
messengers to the Babe when He should be born: and also should the ruler
of Judea send three. These men should look into the birth and bring news
as to whether this were indeed the Messiah or no. But ye must hear how,
after a space, that great priesthood within the Temple at Jerusalem made
it plain that this birth was not held by them to be the Coming of the
Messiah. For their messengers, having made questioning of Mary and of
Joseph, soon heard the tale of Mary's shame and of the coming of the
child that was not the child of Joseph.

They therefore held converse together; and having pondered much upon the
birth, were in great conflict of mind as to whether it were best that
they should hold to their word in the telling of this birth as being
perfect according to the reading of the stars. For they could not tell
whether a child born of a woman that had sinned should be counted as
having come from the great Jehovah. There was therefore great dissension
within the priesthood.

For some among them would have it that under this constellation would the
Messiah come into the world: these being they that, having made great
study of the stars, and having been borne into the belief that under such
a constellation should the Messiah appear, would not that this babe
should be denied, even though his mother had been shamed. For, said
these, "This was written in the Heavens, and the Heavens having no rule
other than that which cometh from the great Jehovah, such rule should be
obeyed. And the fault of the woman should not annul the inheritance of
the Babe. Moreover, great misfortune will fall upon the priesthood if
this Babe be denied."

Meanwhile was there great stir in Bethlehem around Mary and her Babe,
which was there reckoned as being the true Messiah. The news of His
coming had spread afar, and from one mouth to another was it passed on.
And the child still lay sleeping in the manger upon his couch of straw;
for none would that He be removed from that place the which had become so
holy in their eyes as coming under the Star. Ye hear in the Gospels how
shepherds came from the mountains around Bethlehem to worship the Babe.
These had seen that great Wonder in the heavens and such indeed did come
down to see the Babe, not knowing that he was indeed the Messiah. Some of
these spake of a vision of angels: yet not by the whole company were
these seen, but by a few only: and thus hath the tale been preserved.

Ye have heard also how kings from countries distant from Judea did bring
gifts unto the Christ, and did also worship. Here would I have you know
the truth, because much hath been given you that was and that was not;
and I would tell you only that which was true. These kings were rulers
round about Judea; and the same had prepared themselves to come unto
Bethlehem. Their coming after the Birth had been planned for, as also had
been the shewing of the Star as a Sign from Jehovah. And the news had
gone far and wide.

But before pilgrimages had begun, the priests, having learned of the sin
of Mary and being persuaded of that which had been told them, had come to
their resolve that this the child of her shame could not go forth as the
new monarch and priest that was indeed the Messiah--as Him that was to
Come. Nor could they receive into their Temple and into their Order one
that was born without the mother which bare him had been married to her
husband.

Now the news had caused great commotion in the city of Jerusalem and thus
had the priesthood been placed in a great strait. For if they admitted
that this child was indeed the Messiah, then was the law the which
brought shame upon a woman taken in sin of no account. And if they denied
the telling of the stars, then, was the word sent forth from the Temple
of no avail.

When therefore the news came that these rulers were ready to make
pilgrimage unto Bethlehem bringing gifts for the Babe, then did the
priesthood cease from much discussion; for they knew that now the time
had come when a declaration must be made unto all men as to whether this
child was the true Messiah or no. So sent they messengers unto these
kings saying "that such an one as he, born in shame because of the sin of
his mother, was not He that should come as Monarch and Priest, but abode
as any other. Thus should the kings withhold their intention."

Now these kings had been of the same mind as the people, holding that the
Star having given the marking-place, the Babe born there must be the
Messiah: and all being ready, these were actually preparing to set forth
when the High Priest sent to them saying: "that if they made this journey
to the town of Bethlehem and worshipped at the cradle of the babe, then
was the mandate of the priesthood set at nought by these kings and they
would be the prisoners of the Temple, having sinned against the laws of
religion."

But ye would know of those Wise Men of whom Matthew hath spoken. These
were indeed not the kings. These came from Persia, being of them that
worship the Spirit as a Flame. These looked also for the coming of a
Prophet and had heard of the birth of the Christ and of the constellation
of which ye know. And they took counsel among themselves, saying: "We
that have wisdom and look for a prophet, must see this wonder that is
spoken of in the land of Judea and the countries round about. But this
must we do in secret; for they that be followers of the Holy Fire may not
come openly to worship this babe."

So were these men of a mind that three of their company should journey
unto Bethlehem and see that which was accomplished. Thus did these Magi
come with intent to see the child: and having a knowledge of those things
that be without the world, these knew, when they saw the child, that He
was one of those that be the Manifestation of the Rulers of the
Heavens--he, indeed that should take on flesh that those that live might
see the Spirit.

After that these Magi had seen and worshipped the Babe, then went they
back unto their own land and there spread they abroad the news that again
had a Prophet come into the world. But as ye have heard, they did not
worship publicly in Bethlehem. Enquire ye however, and ye will find that
they who in that land worshipped the Flame, were favorable to the
religion of the Christ.

Ye will now see that Matthew hath given you a tale of two different
matters. For in that little was told of the time after the birth of
Christ, he hath but given you what was accounted true in his day. But in
his tale is that which is true and also that which is in error.

Now Herod, before that he ordered the staying of such children as might
claim to be the Messiah, had sent unto Bethlehem certain men accounted
wise at his court. These were sent as the messengers of the Tetrarch in
obedience to a ruling made in the Temple which bade both the Temple and
the Ruler of Judea send their messengers when the Babe should be born
under the constellation. The Temple should decide all: and Herod was in
fear of the magicians and astrologers that were with the priesthood:
therefore that which was told by the Temple should be accepted.

These messengers of the Tetrarch were not such as could read the stars
but were they such as had knowledge of the magic arts. The same did Herod
send unto Bethlehem because he believed that they, by means of their
wisdom, might discover whether the Babe were indeed the Messiah. These
brought with them from Herod certain gifts of gold and silver which would
have been offered if this were found to be so. Therefore must the gifts
be in readiness.

Now these Magi from Herod were enemies of those that were in the Temple;
but must they obey that which was given forth by the priesthood. These
followed in secret on the messengers from the Temple, so that all were in
the town of Bethlehem at the same hour, the priests going first into the
barn and these following after.

At this time were crowds about Jerusalem coming to see the child that had
been born under the star and such had given Herod great fear of Him that
should claim to be King over Judea if he were indeed received into the
priesthood. Therefore would Herod discover for himself the nature of this
Babe. Ye know that the Christ was not accepted by the priesthood as the
Messiah; and the visit of these men is of no great import: for they
returned to Herod saying that this babe was as any other: yet they
advised that such men-children as might be claimed as having been born
under the Star should die by the sword.

Thus it was resolved by the priesthood that they must tell the people
that herein had there been a great fault in the reading of the stars.
This they were compelled to give forth. And after this were the
astrologers in the Temple very wroth. And they quarrelled with the
priesthood and with the High Priest. And now came a great breaking in the
priesthood; for they the which were set apart for the reading of the
stars were reckoned as being next unto the inner Council: and these not
having read aright--(for they must be deemed as having given the wrong
moment for the birth)--must be cast out from the sanctuary as being
unfitted for that office which was held to be the holiest next to that of
the High Priest himself.

And a great cry was sent forth throughout the country that this child was
not the Messiah, but the child of a shamed woman, and that the reading of
the stars not having been made at the moment when they pointed straight
to earth but at a later moment, those priests therefore which had made
this misreading must be cast forth from the sanctuary for this great sin.
So were they cast from out their office in the Temple.

In Bethlehem was there much murmuring among the people: for many believed
because of the wandering star the which had shewn itself in the heavens.
For this being a sign and a symbol that was strange, had been taken by
them as being sent straight from Jehovah. But Joseph not having faith in
Mary, did give forth that the babe was not indeed the Messiah. Thus, as
the days wore on, so wore away the faith the which kindleth slowly and is
more easily cast out than the fire that burneth on the hearth.

So after a short space did each man wend his way again unto his work: and
Joseph, because he loved this woman and because she had suffered
much--being shamed before the whole country of Judea--did marry her. And
thus, taking with her her Babe into his house, the Star was soon
forgotten. So, in His birth, did our Lord begin His sufferings.




PART III.

THE EARLY LIFE OF JESUS

Chapter VII


Philip tells of the home life and early days of Jesus of His loneliness
of mind and soul, and his silence. His spiritual knowledge sets Him apart
from men.


NOW MUST I TELL of those first days of Jesus the Christ after that He was
taken into the house of Joseph, I would have you remember that in my time
could I but know of these early days by hearsay. These twain, Joseph and
Mary his wife, dwelt apart from their fellows; she being shamed and not
knowing how all this was done unto her that had been told her in her
dream that she had been chosen as the Mother of the Messiah.

Mary was perplexed in her mind and might not be with the other women; for
these did not regard her with pity but with contempt because of her babe.
So dwelt she in her house, caring for the child and also her husband
Joseph. She was afterwards the mother of five other children that did
come to her as children do; but unto these could she never bear the same
love that she bore unto Jesus: this because of her vision.

Those that remembered Him in His childhood did say that Jesus as a child
would not brook His mother's fondlings but bare Himself proudly and with
distance: nor would He consort with other children. But ye know that this
is but hearsay.

Joseph, after that children were born unto himself, did not take heed
unto the child of Mary. He was a man not hard but, as I have said, stern
of upbringing: and being full of the thought of that good he did unto
Mary in bringing her into his house with her babe, so did he not trouble
about this child as he did about those that were of his own body. Mary,
she that had cares for many, had a troubled mind about this strange thing
that had come unto her; and sad was she that this child, though gentle
and obedient, was yet not willing to give that careful tenderness for
which she wished. Thus was Jesus as a stranger among His own people,
though within the house of His mother.

Of the travels which Mary and Joseph were said to have made into Egypt
will I speak when next I write. Now would I give you that which I heard
of the Christ whilst yet He was a child: for I would have you know of
what He was made and in what manner He was different from the other
children in the household; so I ask you to let me speak of Him as He was
until the time in which He came forth as a prophet. Ye know that little
is told you of these days of the Christ in any of the Gospels the which
ye have before you. I shall give you all I can which may lead you to a
more careful judgment of His character: for of this have ye no knowledge.

Ye have read in these Gospels how that the Christ was found by Joseph and
Mary speaking with the priests in the Temple and that but a child was He.
This is not so, for at that time was He a youth who had already studied
much. This happened after that He had entered into the Order of which I
shall speak. It is true that some in my day thought that the Christ was
but a child of twelve years when He spake in the Temple: but what I have
told you was that which was spoken in the Temple"

The Christ was a man not, as ye think, mixing with others, but one set
apart: this, not because He desired it, but because it was set down for
His purpose and because all that was to come upon Him was in His mind
from the beginning. Yea, He had felt that sword pierce through Him while
yet in the womb He was.

Ye have been told that Mary had knowledge of those sorrows which were
laid upon her. Brother, this was not so: yet she, although she had not
knowledge, had yet remembrance of that Vision, and never did it trouble
her mind. But this was not knowledge. Such knowledge was but in the mind
of the Christ Himself, He being a part of that Great Life the which did
send Him into the world even as the flame shooteth upwards. And in His
mind, yet veiled from His outer knowledge, was ever the inward certainty
of His mission; and it is true also that He had fear as have other men,
and that He would that this sorrow might be cast from Him. Yet was this
fear but of the body only and not of the Mind of Him. For the Mind of the
Christ was from the beginning a part of Him whom we called Jehovah: and
of Him even we, the which have been here as ye know for so long a time,
can tell nothing. For this is not permitted, it being the Mystery of Life
which the living may not know.

Ye must know that the child Jesus was to his mother and to his father
Joseph a mystery. For he would sit for hours pondering, and Joseph would
say that here was a child without the wits that a child should have. Now
Joseph was sure in his belief that Jesus had come as was supposed, being
the child of Mary's master: for he could not other wise account for this.
But after she was his wife and had borne him children, he listened with
patience to her tale and did not chide her as he would have done at the
beginning. Yet could he not bear that Mary should hold Jesus to be
different from these other children which were born to her.

But Mary being without that inner knowledge of the mind, yet believing in
that Vision that had come to her, did hold that Jesus had been sent to
her in a manner different from her other children. Ye must not think that
Mary was different from other women except that within her there was a
great calm the which had made possible the miracle that had been worked
in her. Mary had faith, and faith, my Brother, is the root of Miracle.
And having this faith and this inward calm, so was she fitted as a vessel
which should bring the Christ into the world.

All this I tell that ye may know of what material was the house made in
the which the Christ did spend His first years of life: for this hath not
been told. Of what hath been told, much is true but some is not
faithfully recorded. But what hath not been told is that which I am sent
to give you now.



Chapter  VIII.


Of the birth of John the Baptist the child of Elizabeth, a kinswoman of
Mary. Of his gifts of prophecy. Of the slaughter of the male children by
Herod and the flight of Joseph and Mary.


NOW MARY, she that was the Mother of the Christ, had a kinswoman the
which had also borne a son, this being he of whom you have heard in the
Gospels that he was called the Baptist. Ye have heard also that this John
was the son of Elizabeth in her old age. This is true and yet again not
true: for this woman was without child until that time and then only did
she find herself with child: yet not as a miracle as it hath been told,
but as a woman may have a child in middle life and before her time is
past.

This John was born before the Christ and he was afar from Bethlehem at
that time and never in His childhood did the Christ lay eyes upon him.
Therefore he that was called the Baptist had no knowledge of his kinsman
Jesus. And what had come to John from the Spirit was not taught him but
was within him. Ye know that he had a gift of prophecy as had many that
had gone before him: and ye may have knowledge of what that meaneth.

This Prophecy is an inner seeing, which can pierce through that which
seemeth to men to be the present time: and the clearer the vision of the
prophet, the farther can he pierce into the future. Moreover I would have
you know that unto John was this inner vision given that he might fulfil
a part of that great Purpose of which I have spoken: so that he was as a
tool which helpeth in the carving of an image. Thus was John, and in his
childhood had he many dreams and visions the which were not as those that
do often come to children.

Not as the Christ was John: for he was a man as other men, save that he
had a farther sight and knowledge than they. Such do ye call prophets,
and ye call the Christ a prophet: but I would that ye understand that
different were these two. For the Christ was a Purpose and was sent from
the GOD Which is behind All.

But ye must now be told that of these great Purposes were there three.
And in each of these three were there three Persons. Of the Trinity that
came first was Moses the first of the three: then Elias: and John the
third of the messengers, which did bring the news of the Second Trinity
of the Spirit.

Now ye would know whether the tale be true that Herod according to the
counsel of his wise men ordered a massacre of the men-children in Judea
and how the Christ escaped this slaughter. In this matter hath there been
misunderstanding: for ye have seen that some that have written of the
Christ have spoken of this massacre and some have not. This can I
explain: for part of it is true and other part not set down truly.

After that there had been this great commotion in the Temple and while
yet the Christ an infant was, they that did look for a Messiah did
dispute among themselves as to whether such had already come or was to
come. This then coming to the ears of Herod--he that was hated in the
land--his heart was filled with fears. Therefore held he counsel with
them that were about him and spake he with certain of those magicians
whom as ye know he had before sent to Bethlehem that they should bring
him their report.

Now these counselled together that it should be given forth that as there
might be much mistake as to this Messiah or King which was expected in
the land, so should any be slaughtered which laid claim to be this king.
Thus was Mary much frightened in her heart for her young son: and so did
she beseech her husband Joseph that for a time they might make a flight
into some distant land. Ye know that in those days was journeying
difficult and that to travel into the land of Egypt would indeed have
been almost impossible for these people which were poor and needy.

These therefore journeyed into the mountains round about Nazareth, hiding
themselves for a time until the priesthood, being aware of this the
intention of Herod (who had already made slaughter of several
men-children so that these should serve as token to others),--did make it
plain that the stars being in no condition to promise another coming of a
Messiah, none such should at this time be expected. Thus came peace again
and Mary and Joseph, together with their babe, abode in Nazareth.

I would further tell of that which I have heard from others of the youth
of the child Jesus. Ye know that Joseph being but a poor man, a carpenter
by trade, did lead but a meagre existence: for, as years went on, each
year brought him a child, until these children together with Jesus
counted six in all. Thus was the household poor: and Joseph, though not a
harsh or unkind father, did ever make a difference between those that
were his own children and the other that had been born to Mary.

Thus Jesus, being a strange child, not full of words nor asking for
tenderness from those the which were about him, and not having need of
the company of other children, was distant from his home for days
together, tending the sheep upon the hills round about Nazareth together
with the shepherds.

And after that he had come to an age in which he could go forth into the
world, being then a youth of an age to labour, he bade farewell unto his
mother, promising that he would come again from time to time, and asking
that he might have such monies as should carry him into the city of
Jerusalem, there to learn a trade.



Chapter  IX.


Jesus goes into the wilderness and is taught by a Brotherhood living in
seclusion. He undergoes temptation in preparation for His ministry and is
sent into Egypt to learn the wisdom of that land.


BUT LITTLE COULD I HEAR about the Christ and what passed concerning Him
during those years that went before His mission: for all this was a
mystery to many and, as ye see, those that have written of Him could tell
nothing of the time before He went forth as a prophet. But this can I
tell. After that He had departed first from Nazareth, leaving the house
of his mother, He went not to Jerusalem as he had intended, for the
seeking of a trade: for in His heart he came to know that for Him such
could not be, for this would not be fitting for His ministry.

It was believed that in His wanderings upon the mountains at that time He
had met one that was of a brotherhood or order that was bent upon the
study of the Wisdom and Knowledge which could be gathered from those
religions of the world that had gone before His time. This Brotherhood
dwelt in the desert places, having no fixed abode, but moving about from
place to place as the Spirit might direct them. These Brethren were men
of learning that had been drawn, not from the common people, but from
them that had wealth; and these had journeyed forth seeking for knowledge
of that which ye call philosophy.

Of this Order but little was known in my day, save that some were novices
in the Order and others which had travelled far and had gained knowledge
of Greece and Egypt and of other faiths, were their teachers. And as the
novices grew in wisdom, these were again sent forth to journey to other
lands. Of these was Jesus. This is certain and a truth: for He had an
inner knowledge and a wisdom not such as others had; and further had He a
learning of all that men could know in our day. Of these days of His
youth spake He but little, but in all He said was there knowledge of all
that could be known.

This Order was one of learning and contemplation. The brethren spake
seldom among themselves but as was meet for their teaching. They dwelt as
the anchorites of a later time, fasting and praying much. Their prayers
were offered, not to Jehovah of Judea, but to the God Who hath created
all Creating--all religions as well as the world and all that dwells
therein. These prayed for further knowledge. They looked on death as a
reward for toil, those that were taken from among them being accounted
blessed as having gained to a wisdom which should fit them to go onward
into a yet fuller wisdom.

Ye must not confound these brethren with any creed. These had but faith
in learning and in gathering from the wisdom of the world the truth which
lay therein.

The Christ would journey back to His mother from the wilderness and being
asked by Joseph of His wanderings and of His trade, would answer nothing.
To Him Mary would, in her tenderness, put questions, but to these would
Jesus not reply, telling her that to Him was given His work and He would
fulfil that which was laid down for Him. And she, believing in her dream
the which came to her again and again, and also knowing that none could
explain the mystery of His birth, both loved and feared Him.

Not in unkindness was Jesus silent: but He could never have those ties
that another should have. He was ever gentle to His mother and cared for
her, never allowing one of the other children of Joseph to treat her with
any unkindness. But He was not one that at any time could permit
fondlings of the body, nor would He allow any enquiry to be made of Him
as to whither He went or whence He had come.

I have heard from some that saw Him when a youth, that tall He grew and
strong: dark in the face and powerful in build: and in all was He not as
the other men about Him. Gentle in manner to His brethren and His mother,
yet ever keeping aloof from these: and, as the time went on, more silent
and more distant grew He, having a wisdom not as theirs and having ever
before Him a knowledge that sorrow was His lot--yea, both toil and
sorrow.

For He did not seek to become one of His order, that is, as a brother
bound as an anchorite for his life. He kept outside the Brotherhood, it
is said, being thus apart even from these in order that He should find
That which was within Himself to use this for His own purpose. In all
this ye see that Jesus, though a man in body, was not as others in His
mind, but was put into the world with all that came unto Him, beyond His
will.

Ye read in the Gospels of that temptation that came to Jesus and that is
called 'Temptation of the devil'. This ye must understand but as a symbol
of the truth: for this temptation cometh unto all that enter into the
world. This that is called temptation came unto Jesus as it hath been
told you, while yet He tarried in the wilderness; and this was but the
temptation of lust and desire that must come together with youth.

Ye understand that Jesus was taken up into high places and was shewn the
riches of the world and offered these if He would render up His mission.
This in a sense is true: for in that Order was it made plain to all that
if they would attain to knowledge then must they make sacrifice of all
that the world could give to them. First were they instructed in the
riches of the world and then, after this were they told of the lusts and
desires the which the world containeth and were shewn what might in other
lands be enjoyed if knowledge could be bartered for these. So was it with
all the brethren and so was it also with Jesus.

But He, living apart from these, dwelt in the desert and was not seen by
any for more than a year: this in the time when His youth was at its
height. And after this, when He had attained victory over what men call
the devil, henceforth knew He no desire nor did He ask from day to day
that which might come to Him, but bowed His head to that which came from
within Him, the sure direction of His purpose.

THE TEMPTATION OF JESUS

Jesus abode with the brethren until His age was nigh twenty years, after
which time was He sent unto those other countries in which He must learn
all that could be known in His day. I have told you that He was tempted
of the devil just before He left the desert: and by this ye will know
that when the time was ripe that He should know all that a man must learn
upon his road, then was this knowledge also given Him.

Ye ask of His initiation. That, my Brother, was not given to these of the
Order until after they had journeyed into the world: for it was a part of
the teaching given them that not only must they learn all that the world
contained by word of mouth from those that had journeyed and had
experience; but that after this was done must they then meet that
experience themselves upon their journeys before that they should be
initiated.

Ye read that after that Jesus was tempted by the devil, angels came an
ministered unto Him. This, my Brother, is but a saying and it meaneth
that He, as the others, was taught while in the desert. After this
ministration journeyed He into many lands, learning there by experience
what this temptation meant. And after that again, when He was once more
come into the desert, was He received by the brethren as one that was now
fitted for the initiation into their order. But before that initiation
must He go once again into the desert, bearing with Him but bread and
water, and there meditate upon that which He must renounce before He
should come unto His initiation.

And now shall I tell of the journeys of the Christ, so far as I have been
told of these by some which were old in my day but who could remember
that which others had said that had been received into the Order. Ye must
know that those that were about Him could not speak of these journeys by
reason that the Christ did not tell them of that which had befallen Him
before His mission had begun. He came forth suddenly: and after that He
had been baptized in Jordan and John had proclaimed Him as the Messiah,
went He forth preaching boldly in the synagogues and in the streets and
none knew from whence He came, save those that might tell how He was the
son of one Joseph that was but a carpenter in Nazareth.

Thus can I but tell you what was the common lot of those that were
received into the Order. I would have you know that these did first send
their brethren into the land of Egypt because there could they learn the
root of many things. After Jesus had come to the age of twenty years or
under, He was therefore sent as others into the land of Egypt.



Chapter  X.


Of the travels of Jesus in Egypt and the wisdom which He there acquired.
Of the doctrine of the Trinity as it was aforetime and its new
interpretation by the Christ. Jesus leaves Egypt and journeys into
Greece. Of the growth of one religion upon another.


NOW IN EGYPT was it not possible for any that were outside the faith of
that country to enter into the inner services of the temples: nor was it
permitted them to understand fully the mysteries of that religion. But
such as would learn and attend could go into the temples and from the
priesthood receive instruction into their faith--yet not into the inner
mysteries of their magical signs.

At the time of the Christ it had come about that the faith of Egypt was
waning. The great religion of that land had been strongest in the
beginning when they had worshipped but one god. But here, as elsewhere,
after a time were the gods multiplied, and thus was there a trinity in
the faith of Egypt as in other faiths. Ye who know the meaning of Numbers
must look carefully into the interpretation of that number Three. And if
ye enquire and take unto yourselves also the signification of the stars,
ye will see that herein lieth a great mystery: For the number Three lieth
at the root of all faiths: and even if a faith beginneth with but one
god, yet will it in its ending include two others.

Herein lieth a meaning the which may not be gainsaid. This meaning of the
Trinity is a symbol of Life. It is the parent of all other meanings,
being a symbol of the Father, the Mother, and the Child. And this is so
in every faith, save only that which came with the Christ. But Christ,
for the first time, made of that number Three a symbol of the Spirit. The
FATHER, He that is GOD: the MOTHER, He that is clothed with the Flesh:
and the SPIRIT that proceedeth, the which ye call the HOLY GHOST. This
goeth forth with a new mission born from the FATHER and the MOTHER.

Now as the Christ--He that doth here stand for the MOTHER--did take upon
Himself the Image of a Man; so, in the faith He taught, doth this symbol
no longer bear in itself the image of human parentage, but assumeth the
signification of the Spirit.

All those that did study in the land of Egypt were taught the Mystery of
Death and the judgment of the Soul before that it should pass again into
the Life after its purification. And they were also taught the purposes
for which the body was embalmed. Here may ye see the Root of that belief
the which arose after that the Christ was on the tree--that which ye call
the Resurrection of the Body of Flesh. This was not so far as I know,
given by the Christ unto His followers. What He had learned in Egypt,
that taught He not. This belief therefore is but the remnant of a faith
which was not in the land of Judea, but came after the time of Christ
from that knowledge which was taught in Egypt.

Those that were sent forth into the land of Egypt were instructed that
they should learn, and also that they should listen: but that as for
their opinions of that which they had learned, these should they withhold
from all, even from themselves. For here were they but at the beginning
of those years through which they must journey on--these being nigh ten
in all.

I would not have you believe that I, Philip, can tell you of the changes
in the mind of Jesus as onward He travelled. Of these can none tell you.
But this I say: that all those that entered the Order did learn alike:
and some have I known that have spoken to me of those that had left the
order before that they had received initiation.

Now after that the Christ had been in Egypt, must He go to the land of
Greece. But before this must He spend a year in the desert of Egypt. For
many did there abide as anchorites, these being already settled there at
the time of the Christ. This sojourn was ordained for the purpose of
meditation. And after this must they again go forth into the cities of
Egypt, seeing what here there was of earthly pleasure so that their
experience should be completed and that thus they might not take upon
themselves vows after they had returned to Judea in ignorance of all that
had been given them only by word of mouth. Thus was the faith of Jesus
founded upon two things: firstly that which was taught Him by the
knowledge of the religions and of the pleasures of the world: and
secondly, on that which came to him from His own inner knowledge of His
mission.

And now Jesus, having in Egypt learned of the Root, journeyed into
Greece, where found He much that did help Him in His mission. In Egypt
had He found a mighty priesthood: yet there the faith was waning. For ye
know that even as the summer fadeth, giving place to autumn and
afterwards to winter, so do the faiths of nations rise and wane again.

And ye have yet to see that faith ye call the Christian wane: for it hath
served a great time and a great purpose, and it is meet now that from
this faith shall another arise another Purpose coming from the Life
behind, the which shall not destroy the older faith, but shall rise the
mightier from that which hath prepared the ground for its coming. Ye
would marvel, could ye see this growth of one faith rooted on another.
Yet so hath it been from all time and so will it be again. For the faith
that is to come is one that  be drawn from the faith that is Christian,
even as Eve came forth from the side of Adam. But ye must not think that
the one destroyeth the other the which it supplanteth: for the growth of
a faith is as the growth of green things in the ground that bringeth
forth unto fulness and then again decayeth so that another growth shall
arise.



Chapter  XI.


Concerning that which Jesus learned in Greece.


FROM GREECE did Christ learn not faith but reason: for in Greece--which
is indeed my own land--had they less faith than the people of Egypt. But
greater reason had they. Their minds were not able to grasp the Spirit
save as It met their eyes. Ye know that the beauty of the outward things
was to them as is the Spirit unto us that have followed the Christ. But
this can I tell you--that in my country of Greece was the faith purer
than in Egypt, where it was mingled with magic of an evil nature. For the
Greeks worshipped God by the eye, not by the ear; whereas those in Egypt
worshipped Him by the ear. We that were in Judea worshipped Him through
His might.

Here in Greece did Jesus learn much that ye will find in His words as
they are repeated by those of His company. Ye will find beauty in the
words of the Christ. This beauty hath He brought with Him from Greece.
But ye must not think that this Beauty was not also within Him from the
beginning. For that which is without can but awaken that which is within.
Ye must therefore turn again to the thoughts of those that dwelt in the
land of Greece if ye would fully understand the words of the Christ.

Here also did the Christ hear much that savoured of reason. But that
which He learned with the eye taught Him more than did these words of the
wise men of Greece. If ye read again that which He hath spoken, ye shall
see that He took almost all that the Greeks had learned from their own
reason and that to this He added that which was within Himself, even the
Spirit. From these twain wove he that which hath been a help and a
comfort to all mankind.

I would have you know that here was the Christ as others in that He sat
at the feet of the men that were put in authority over Him. But if ye
turn to the pages of the Gospels ye will see that ever within Himself had
He that which sounded to others as the voice of One to whom a wisdom
deeper than their own had been given. This I tell you that ye may see
that He was sent into the world not knowing in His mind that a Purpose
was He. Yet in that Mind the which is within, He knew himself to be not
as others. For He had within His soul all that could be known from the
beginning: yet must this Knowledge be awakened in Him by others.

In Greece did He enter into the temples with the others: but no delight
came unto Him from the religion of my country. For here was neither faith
nor hope planted in the hearts of men, but only that Beauty which met the
eye and thus entered into the soul within. With this had they also that
weaving together of threads which is man's power of using that which is
called his reason. Thus was the religion of this land nought unto the
Christ: only the teachings the which were concerned with its
philosophies.

I would that ye could understand that slow and certain opening of the
Spirit within the Christ. This came as a flower that shooteth from the
ground. At first the plant springeth up knowing not that within it is
contained the blossom that shall come forth in the time of summer. But
later cometh the bud that shall presently open unto the full flowering.
Even so was the Mind of Jesus. For step by step as He continued this His
journey of which I can but tell you the results, was He ever more
conscious of That which was within Him that should come forth in due time
as a blossom when the time was come that He must go forth upon His
mission.

I cannot give you small tales of His wanderings. I can but shew you that
each step brought Him nearer to that Certainty which drove Him forth into
the world to preach that which was within His soul. I heard Him tell that
He had read all that the Mages wrote in the Greek tongue and that He had
at first been a true believer in their learning: but he found that that
which giveth life both here and with us was all forgotten. And He
listened to the Voice within Himself, and He taught us that the Beauty
that is in the world is but an echo of that Beauty the which is beyond
and that it giveth us a symbol only or, as it were, the colour merely, of
That which yonder lies, the which is Love.



Chapter  XII.


Of John Baptist: his nature and powers, and of his preaching of the
Coming of the Messiah. Of the baptism of Christ by John. Of the
imprisonment and death of John.


NOW SHALL I TELL OF HIM that went before the Christ as herald or
messenger the which should announce His coming. Ye have read of the birth
of this John and how it was announced to his father who, being doubtful
that such could be possible, was struck with dumbness so that no word
could pass from out his mouth. All this is true, so far as I have been
told. No other child had been born to the parents of this John and he was
looked upon as having come into the world in a manner different from
other children:--yet not as did the Christ, as ye know. I would that ye
make note of this: for many have thought that these twain were both born
of miracle. But this was true only of Jesus and not of John.

This was he that was, the third of the first three messengers; yet was he
not born as the Christ: for this first Trinity was the Body of the three
trinities that must come ere the world wasteth away. And of these
messengers was Moses the first, Elias the second, and John the third. And
none of these were born as was the Christ, (that was the Spirit made
flesh), but came into the world as other men. Yet had these three their
Counterparts behind, in the archangels. Write ye the words in this place:
for here is it meet to speak of this, so that an understanding of the
rest may be rooted in the minds of those that read.

John did I never see. But they which saw him and knew him told me that a
strange child he was. Not as the Christ was he, but one passionate;
fierce in his love and hate; ever ready to chide those the which did not
do as he believed they ought. I have said that John did not meet with
Jesus until the time that the Christ had begun His mission. At that time
had John made much stir in the land of Judea. He had been as other men
are, occupied with a trade until such time as he came into the ripeness
of manhood; after which he left all that he possessed, taking nothing
with him; and abode, as is told, in the desert for many years before that
his mission had begun.

He that in the Scriptures is called a prophet was indeed a prophet; but
only because he knew that which was with him, the which was his purpose.
Ye must understand that if one cometh into the world from his Counterpart
that lieth behind him, then hath that one the knowledge of the
resolutions of that Counterpart: and what is intended by him, that must
the man fulfil.

Now, as I have told you, John was one in whom the strength of his faith
and desire was very great. He was possessed of more of what is called
'the man' than was the Christ: and in the casting-off of all those things
that pertain to the flesh did he suffer more. Born into the world with
strong desires, such must he use: not as others would, but as a burning
fire the which should drive from his lips those things the which he knew
were ordained for him to say. Yet together with this fire that burned
within him, had John also a perfect faith, so that when first he saw the
Christ as He came into His mission John knew Him for that which He was.

Of the years in which John dwelt in the wilderness is no record known. He
did not, as did Jesus, travel away from his own land, nor did he learn
the faiths and philosophies of other nations. He abode in the country of
Judea, and from the wilderness did he gather that which supported him in
his mission. This John was a wild man indeed, living not with any
brotherhood, but in solitude: meditating on those things the which
oppressed his country.

Ye may know that he railed against them that were set in authority over
him--this for the reason that he, being born of humble folks, did hate
all that lived in luxury above him. Thus, when the time was come that he
should go forth and preach to the people, he carried with him many that
were, like unto himself, minded that they that were possessed of wealth
were set in high places for their oppression.

John was one that believed in the religion of the Jews. He looked for a
Messiah as did those that were in the Temple at Jerusalem. From his early
years had he burned with his mission, which he believed to be that he
should preach the Coming of the Messiah, who should cast down those that
were in high places and set on high them that were humble. He looked upon
the Christ as the Messiah of the Jews and knew not in the beginning that
He was a prophet bringing a new faith into the world. But after the
Christ had come to him by Jordan, then knew he this.

He had gone forth as ye have heard, clothed about the loins only; not
having his hair shaven or ordered as other men, but growing in long locks
lying upon his shoulders, Ye must not think that John was the only one
that went into the wilderness for meditation. Others had done so
likewise, and these were not as they of the order with whom the Christ
dwelt, but abode alone, living as ye have heard on what they gathered.
Such men went seldom forth into the cities to preach. They spent their
lives in solitude, praying and earning a poor livelihood by selling to
pilgrims that came unto them honey and herbs made into medicines. For in
such matters had they great learning.

But of such was not John. He carried with him a following because he had
come from the desert and was of strange appearance and because he yet
spake to them of the Messiah after that they had despaired of His coming.
To these John said that he was come to cleanse the way before the Chosen
One, and that such as were baptized in the river should be the people
that should know the Messiah.

Ye ask me why this John should have been chosen as the one that should
baptize the Christ. This, my Brother, was so because as I have said, he
was the Messenger that should go before Him to make the way plain for the
teachings of Jesus. John preached to his disciples that He that should
come as the Messiah should not spring from out the high places, but
should appear as a man sprung from the people and as being one of them.
Not as the scribes and Pharisees--not from out the Temple--must He come,
but from the desert must He be looked for, being quite unknown before His
coming.

Ye can now tell that when the Christ, being prepared, came forth to do
His work that was waiting for its ripeness, John, seeing this Man that
had but few about him, and who was yet one of those that had come into
the wisdom of other lands--one also that was strange and distant in his
bearing unto other men--was ready to hail Him as the one that was to
come, the King and the Son of God: this after His baptism in Jordan.

The baptism of Jesus came about in this wise. John was baptizing in that
river, and many had come unto him; for he had for many years commanded
men. At times would he come forth and preach the Coming; and again would
he return into the wilderness because of Herod, who feared lest any
should be set up above him as ruler and therefore hated John as one that
did stir up the people.

This meeting of John and Jesus had been ordained from the first coming of
the Christ, though in its seeming was it but chance. John made the road
and Jesus trod it after him. But not for long was this, for, as ye read,
John being suspected by Herod (him that was husband of Herodias) had
feared that he would be taken. And soon after the baptism of Jesus was
accomplished, his mission having now been fulfilled in the coming of the
Messiah, John, being forgetful of that caution the which he had practised
hitherto, gave forth boldly that here indeed was the King of Judah. Thus
was he taken and, as ye have heard, he died in prison.

On the day that Jesus was baptized in Jordan was there a mighty multitude
assembled, and all that were there knew when this man came into the
stream, that John cried aloud that this was He that should follow after
him. Ye would know why it was needed that Jesus should receive the
baptism of John. This baptism was not necessary for Jesus. For Him was
nothing necessary, He being sent forth with His own purpose ready for
Him. But it was part of the preparation that He should come to John, that
was the third of the messengers, and that this John who had already
created faith among the people should give them faith also in the Christ
that should follow after him.

Ye have read how a Voice from Heaven came at that time and spake of the
Son of God. This indeed was as it hath been written: for here was a
mystery and yet no mystery. John gave baptism unto the people as a symbol
of the cleansing of their sins. Jesus, coming into the water, did present
Himself as one desirous also of such cleansing. John hearing the Voice
within him, cried aloud unto the people this message of which ye have
read. Thus did he lay another stone upon that building of which he had
already prepared the foundation, that the Christ might accomplish the
work and set upon it the topmost stone. The baptism of Jesus was
therefore but a sign; and as such was it given to John: for he now beheld
in Jesus the Messiah.

I will now tell that which I have heard concerning the death of John who,
being taken into prison, gave forth even at that time the tidings of the
Coming to all those that were permitted to see him by the guard: for the
guard might easily find entrance for those that would give him monies,
and many were curious to see this man, he being strange and wild and not
as others. And the daughter of Herodias had set her eyes upon him.

Now Herod held a feast in honour of Herodias and this was of great
solemnity. This Herodias was a woman full of desire for her husband, and
she, having about her many that were her enemies the which sought to put
in her place other women fairer than she that were more pleasing unto
Herod, would shew her power at this great feast given in her honour. And
she thought of a boon that she might ask of Herod. And she asked for the
death of John.

Now Herod being unwilling to kill John for fear of the people, would not
grant unto Herodias that which she asked. But she being jealous, willed
that she should find the way to end the life of John. Therefore sent she
her daughter Salome into the prison and she, tempting John, asked of him
whether, if he were set free, he would renounce his mission. And John
being angered, spake with great fury unto the daughter of Herodias and
them that were with her. Thus Herod, for the sake of peace in his
household and also being in fear of John, did in haste give orders that
his head should be struck from off his shoulders. And after this was
done, Herod repented him and feared a rising among those of the following
of John the which had come in crowds about his prison, seeking entrance
that they might hear his words.



Chapter  XIII.


Jesus commences His mission in Galilee.


AFTER THAT JOHN had been taken to prison Jesus was set as Teacher in his
place. Not as John, however, was he regarded, but as the Messiah that had
been expected. Nor was He hailed as one from out the desert: for none
knew from whence He came. This was so, for Jesus had for many years abode
in secret with the Order of which I have spoken and yet was he not known
as the son of Joseph the carpenter. Thus went Jesus forth and, preaching
boldly, entered the synagogues in Galilee, fearing none, for here was
there no fear that any would deny Him.

JESUS IN GALILEE

In Galilee therefore could the Christ go boldly and without fear into the
synagogues bringing with Him women and children as well as His disciples
that had begun to follow Him. The peoples of Galilee were not as the Jews
that dwelt at Jerusalem, but a simple country folk ready to believe, not
having the teachings of the priesthood as had those that dwelt in the
great cities.

Yet, as ye read in Luke's gospel, when in the synagogue of Nazareth He
taught concerning the prophecies of Esaias, the people were wroth at His
words and they rose up and thrust Him out of the city: and would have
cast Him headlong from the brow of the hill but that He, passing through
the midst of them, made His escape and came down to Capernaum.

This I can explain: for though in the beginning would no man molest the
Christ, yet towards that time in the which He should suffer, were there
many that stirred up much that was against His teaching, even in Galilee.
These were sent there by the priesthood who had determined at that time
the Christ should be delivered up unto the Romans if any that charge
could be found against Him.

Now on that day performed He a miracle: for those that had heard Him were
much wroth both for and against Him. And these stirred up much strife
among themselves. And while they that were his enemies drove Him towards
the rock from which they would cast Him down, He passed from among them
and none could see Him. For He had vanished from among them as He had
oftentimes vanished from our company.



PART IV.

THE MIRACLES OF CHRIST.

CHAPTER XIV.


Of the Healing Power of the Spirit.


I HAVE SPOKEN of that time when John was baptizing in Jordan, and how,
after that he was taken and his life had been ended, the Christ began His
mission in Galilee. I have told you that the Christ spake in the
synagogues in Galilee and also that many followed Him; and also that He
was not then persecuted in this country, but permitted to preach His
mission in peace; and how many came unto Him and made His life free from
cares, so that these might learn His message.

Ye know how that Andrew and Simon who was called Petrus, and Johannes
also and Jacobus--these being the sons of Zebedee, followed Him from the
first. These men knew well within their hearts that here was a prophet
which was indeed the Messiah: for in Galilee much had been told of the
birth in Bethlehem beneath the great star, after that the Christ had
begun His preaching.

Now would I tell of His healing power; for this healing was first of all
the miracles which He wrought. This power lieth in every man, but the
Christ had that in Him by which the same could be used for the good of
all that came about Him. I must first tell you that, being a prophet in
Judea. He was known first as such, preaching that which was to come. But
soon those that were sore or troubled in mind came unto Him, asking for
help and counsel: and after these came many which were sick in body, and
these the Christ healed by the hand; not as the physicians did in that
time, but touching the sick and healing by His touch.

I would that ye knew that such power as this lieth in every man but
cannot be used by reason that he hath not within him the Life by which it
can be put forth. This power cometh from within him that healeth; It is a
force that is sent forth, touching the inner spirit of the sick and
healing that spirit, through which again the body is healed.

So was it with the Christ. The faith that was within Him being strong,
gave the power unto Him to send forth the message to the soul within
those that were sick, telling the soul that now the outer shell was
troubled and that the shell must be healed in order that the mind within
should remain whole.

Now the Christ having a knowledge of His mission, knew that it was
appointed for Him to cure the sick in mind and body: and also was He
given an inner knowledge that if He willed to do aught, such power should
be given unto Him that the same could be done by the faith in His mind
within. Ye should know therefore that those things ye call 'miracles' are
not so indeed, but come of a force that can be sent forth and used to
make that which seemeth impossible possible. Ye that are not gifted with
the power to use this force that is within you cannot but wonder when ye
see that done which ye think can not be done. But if ye could know how
that force can be used, and if ye were given the will to use this, then
could ye work miracles indeed.

The Christ, having His purpose set for Him, could use that which was
within Him first in the healing of the sick and in the casting out of
what were called devils. Then, after these, He wrought miracles in the
raising of the dead and in the turning of water into wine as ye have
heard: and also in the loaves and fishes the which were made much, being
but little. All these were wrought by that which is called faith, by
which cometh the surety that power is given to do that which ye will to
do.

If ye could know that which is within you, then would ye see that if ye
intend and make purpose that the dead shall rise again, knowing for a
rety within yourselves that such is a purpose come from the Life which is
God, then can such be done. But ye have not faith, ye generation of weak
men! Ye have been too far from what gave the faith to know that which, is
within you or to know with what a mind of humbleness ye should approach
the work ye purpose to do.

I tell you that the followers of Christ, after that He was gone from the
earth, could still work miracles: but this power died as the faith
departed, and now the faith hath grown so frail that some new miracle
must be worked which will again bring back the Life and cometh from a
surety of That which lieth behind all else.

I would speak to you first of the casting out of devils, this being
accounted a great wonder in the time of Christ's mission. This was as ye
have read, being the casting forth of evil spirits into the herd of
swine, or into the great spaces of the sky and earth. Of these miracles I
can tell you, for such have I seen and known.

There be those among men the which are but as houses into which the evil
in the earth can come and find habitation. These be the people which are
but weak and do open up the soul as a dwelling-place unto those thoughts
the which do wander around seeking an abiding-place in which to dwell.
But also there be those of a disordered mind to which the spirit cannot
speak, the mind and soul being out of their proper order and purpose. The
casting-out of devils by the Christ was from those of a disordered temper
the which were prone to violence and, as such, we're accounted as being
possessed of devils.

The Christ, seeing the house filled with these unclean servants, could
condemn such to seek another habitation. And also could He speak to such
as had a disorder of the spirit and soul such as ye all madness. This
casting out of devils was a sign which was useful for His mission as
shewing in Him the power to make a change in the whole man, sending forth
the evil thing where He willed that it should dwell.

The healing of the soul was a different matter: for to such as needed
this He spake directly to the spirit within, thus casting nothing out,
but sending the message to the spirit the which made haste to heal the
other parts that had been disordered, so that the man suffered from what
ye call madness.

I would that ye should read the gospels and understand from this that I
have said, that there be many different kinds of miracles, yet none being
a miracle to him that understandeth, but a work of knowledge of the uses
of the spirit within which is so hidden from you in your daily life that
few can tell whether he have a spirit indeed or whether he be but a body
having a mind to lead it



Chapter  XV.

Of the miracles wrought by Jesus of which those of healing, were the
first. Of the faith by which these were possible to Him. Healing is
wrought by the aid of the spirit in man which obeys the Spirit in Christ
and can influence the soul and flesh.


YE MUST NOT DOUBT that the Christ worked all those miracles which are
given you in the Gospels; but ye must ever bear in mind that three years
was the length of His mission and that all these of the which ye read
were not accomplished in a day, but in many days the which followed on
each other. And when ye read the gospels ye must take that which He
taught as being given you, not as He indeed taught it, but as the
memories of those that wrote the Gospels held it. I would therefore that
ye read all these again and ye shall therein find much that is not
written down in words but is there in the spirit of His teachings.

Neither must ye take His miracles in the order in which they are written
down; for ye know that the Christ was at first but a teacher and that He
wrought no wonders among the people. Those miracles of healing were the
first He wrought. After that did He began to heal such as were troubled
in mind and after that again did He cast out evil spirits. And after all
these were many other miracles done by him such as the raising of those
that were dead and that of the water which was made wine at His command.

But the last of the miracles which He wrought was that the winds and sea
obeyed Him and the tempest gave way at His rebuke. After that time
wrought He no more miracles: for His hour was hard upon Him and the
Spirit that was within Him strove with the body, the which was filled
with fears at the fulfilment of that which was written.

Ye shall learn from all this that the Christ wrought all these miracles
by reason of the increase of faith that came unto Him day by day. Ye know
that in your day, as in mine, if ye succeed, then shall more be given
you. So was it with the Christ. He, after that He had healed the sick,
knowing the power that in Him was, had faith in that which was within
Him; and so went He forward with a more cheerful footstep, not fearing
that anything should be refused Him the which He purposed to accomplish.

If ye look on these miracles which He did, ye will see that as power came
unto Him, so was more power given Him. After the healing of the sick came
the awakening of the dead; and after that, having then great faith that
in giving life again to a dead body, much strength was stored in Him, the
Christ went forward, casting out devils and bringing that to pass which
was not there in the material that was laid before the eyes of the
multitude. So was it with the water that was turned to wine.

But not so was it with that great draught of fishes: for this the first
of all the miracles was:--that draught to which Luke refers when he tells
of the multitudes that pressed in upon the Christ and how He taught them
from the ship. And of that other miracle of the fishes of which ye read
in John's Gospel, this can ye not call by such a name: for no miracle was
this that happened after that the Christ had suffered on the tree and had
risen again.

That which is wrought by the Christ whilst still in the flesh He was, ye
may indeed call a miracle: but that which is wrought after that the body
is gone and the spirit set free is indeed no miracle: for such could be
wrought by all that have entered into the spiritual life if such should
have a purpose to accomplish it.

THE POWER TO WORK MIRACLES

I would that ye could understand that after that the body is left off and
the spirit set free from its prison, it can make out of what ye call
nothingness that which seemeth to you to be material of your world, but
which is a form only or semblance of that which meeteth the eye every day
ye live in the world. But I have not made this plain to you, for even
here it is difficult for me to remember those trammels which did bind me
whilst I lived on earth. I shall therefore try to give you all simply.

Those miracles which were performed by the Christ whilst yet He was in
the body were not miracles unto us that can follow the workings of faith
within the mind: but to the multitudes that followed Him, as also to you
that are now able to read of these things, are such doings miraculous.
But if that which lieth within all of you could but be used--that power
the which ye call faith--then could such miracles be accomplished.

For after that the body is cast off and the spirit is again set free, it
will be unto him that hath faith and believeth, even as it was before.
And not only so, but ten times more will it be unto him. For indeed, if
he believeth in himself and in that power which dwelleth in him, he can
make out of that which seemeth nothing unto you, things which will appear
natural and the which may also be increased and multiplied as was this
draught of fishes that ye read of.

But if ye have not faith nor belief in that which is within you, then
must ye seek around, if ye have need to work these miracles, for that
which will give you the material out of which ye can make these images
such as the fishes in the net. And so ye find the one who can give you,
out of his own body, that which ye have in truth the use of in yourselves
but cannot use because ye have not faith.

The Christ, after that He had risen from the dead, had faith beyond all
men who had gone before Him or who have come after; and to Him was no
miracle a miracle: for it came through the Spirit that was filled with
the faith that can make what is given for it to make, or do what it is
given for it to do, in order that any purpose that it hath shall be
fulfilled.

This is strange to your understanding; but after the Christ, many of the
saints that followed Him have again worked miracles: not with such
strength and purpose as He had, but such as could not be accomplished by
any that were not filled with prayer and with the granting of prayer, the
which giveth faith unto the spirit that is in man.

Ye think the flesh is real. I would have you know that this also is an
image the which passeth away. Those fishes that were drawn up into the
net as John telleth, were real as are the fishes in the sea in your time.
The Christ, wishing that belief should be made more firm in these that
should be preachers of the faith after that He should pass away, was able
to call together out of the sea that which He wished, in order that this
should be a sign unto these brethren --this because there was faith in
His spirit that such could be accomplished.

This was but a little thing, but to them it seemed a wonder, and, as
such, it is remembered. Ye cannot see how that after the spirit is
liberated from the body it can then work with faith in such manner as was
not possible before it passed out of the flesh. I cannot tell you plainer
things. The Christ had power given Him to do these things by reason of
the knowledge that was within Him of that Purpose for which He was sent
into the world. He saith unto you: 'BY FAITH SHALL YE REMOVE MOUNTAINS':
and so it is: but nothing is given to them that cannot receive this
message of faith--that faith that cometh directly from the Spirit that is
behind All.

Ye would ask why those saints that had this faith do not perform such
wonders after that they have been set free from the body. Yet have the
saints truly worked great miracles after that they have left the body. Ye
shall find that these have performed great marvels of healing and that
many of the saints have appeared unto those who believed in visions, and
to these have they given great consolation. Ye know also that the wounds
of Christ have been given to some. Ye must believe what is before you
every day--that unto them that ask shall be given. The Christ hath taught
you this.

These also of the saints who have passed away and are here, are awaiting
for you to call. But few have called them. Ye know that faith alone can
summon us from our side to give you signs on yours. Thus, if ye go into a
place asking but not believing, ye will have little: but if ye believe,
ye will have much. If ye fail in faith, ye will not find that which ye
seek.

Now the draught of fishes was made because of the faith of those in the
boat. These by their faith gave the substance through which the Spirit
worked this miracle. If these men had not believed, then there had not
been a draught of fishes. Ye should understand that these fishes were as
others in the sea, though such were formed from the Spirit of the Christ
as a sign worked through those that did let down the net. These fishes
were not from among those already in the sea: yet after that they were
drawn into the net, they were indeed as others in the sea, being alive
unto all seeming and dying when they were taken from the water: also they
remained as other fishes and were eaten as ye have heard, this being a
meal the which was drawn from the Spirit.

I can tell you many things of those that do act as messengers from our
side*. Yet are these but messengers and do but carry with them that which
is already made. Such do not require that strength of faith that is
needed for the creating of that which is not but which can be, and is,
suddenly born of the faith which worketh from the spirit into the flesh.
If ye would not hear more of the miracles as ye now understand them in
the working of such (and of these can ye read in the other gospels), then
shall I speak of the teachings of the Christ and explain to you many
things that may be strange unto your mind.

*The word 'angel' is equivalent: (Angelos--Messenger)

Then shall I tell of the persecution of the Christ; of His night upon the
Mount of Olives and of that time before He passed out and was hanged upon
the Tree. And the meaning of this shall I try to shew you. Then shall I
tell of the time after that He arose from the dead and appeared unto some
of those that believed and then of His ascending into Heaven. I shall not
give you so much of those things that have already been written as those
that ye cannot understand. And ye have my promise that ye shall hear all
that I heard my Master say: for it is for that purpose I have tried to
bring my memories again.

Do ye ask again of the time of the ministry of Christ? The Christ, after,
that He was baptized in Jordan, had ministry unto those that followed Him
for full three years; after which, the Holy Ghost being infused into the
world, the ministry continued through the Mind of Christ, being spread
abroad among men.



Chapter  XVI.


Of the state of Jerusalem during the ministry of Christ. Of the Scribes
and Pharisees. Of the tongue in which Jesus spoke. Philip gives the
Lord's Prayer according to his remembrance of it.


I HAVE TOLD of my first meeting with my Master in the city of Jerusalem,
and how it was a dangerous thing for Him to come openly into the Temple
and cast out those that were not hindered by the government of the
country. Already had He preached and wrought much healing in Galilee, but
here in Jerusalem had He much danger and difficulty in using the power
the which lay in Him. For knowing that He was watched, had He to seek
with care such houses as might be discovered by them that followed Him,
and in such places could He hardly find room for those that believed, the
which came unto Him for help with their sicknesses both of mind and body.

I would that ye could make for yourselves a picture of Jerusalem as it
was in my time: a city in the which there were many powers each strong
against the other, and much dissension. The Christ did hold with none of
these; neither with the Roman power nor with the Tetrarch of Judea, nor
yet with the priests within the Temple: nor yet again with the rich who,
not heeding much of the religion of that time, but rather making of their
religion a manner of gaining much wealth, did tyrannize over the poor and
did oppress such as were in their service.

'SCRIBES AND PHARISEES, HYPOCRITES!' Ye have heard these, the words of
the Christ. And thus it was: for these at this time were the oppressors
of the poor, taking much service from all that they could find to give it
and offering but poor reward. The Pharisees were such as were wealthy,
having by their merchandise rather than by their birthright, great power
in Judea. The Scribes, though not so wealthy as the Pharisees, served
them, being both part of the Temple and part of the Law. These were
indeed harder in their oppression than the Pharisees.

Ye may think, as it has come to me who am a Greek and one born into a
land to which I did not belong, that from the land of Egypt in the olden
times had such ideas come into the minds of the people. I cannot tell
whether this he true: but I can tell you that in the time of the Christ,
such were the Scribes and Pharisees. Ye know how He called down upon them
the vengeance that should come from Heaven--this because of their pride
and their oppressing of the poor.

I cannot tell much that is evil of the Romans. These were a people in
whose minds was justice. They were not hated in my time, as ye might
expect. They held themselves apart, ruling the while, yet not with
cruelty or injustice. This I tell because I, Philip, beheld that miracle
of Christ the which He did when He had been called by some of these to
help with the centurion. Ye know that here was no aversion on the part of
Christ.

Such aversion would He have shewn but to them that pressed hard upon the
poor. I would make it plain to you that the Christ did not, as some
think, despise the rich, but only such as were not truthful in their
lives. His teachings have come to you but in parts: I would give you this
in a fuller manner so that ye may understand the meanings.

Ye would know what language the Christ did use when He spake and taught.
In speaking to the Scribes and Pharisees must He use a tongue different
to that which He would use to the people: for in Jerusalem in my day was
there not one tongue only spoken, but three tongues.

But few had the Hebrew save those that served in the Temple and such as
were scribes and lived among those that were of high estate, the which
used the language of the priesthood. The Christ could speak the tongue of
the Jews if so He wished. He also knew and un