Physical Plane. Thou art married to humanity until their purification is accomplished.

That the two sons were spiritual sons is admitted by many, from the fact that they disappear from the genealogical records, and no further mention is made of them in Scripture as Moses' sons. At his death it is Joshua, and Eleazar, Jesus and Master K. H. who go up into the mountain with him. Aaron has passed from earthly view just before, and Zipporah is never mentioned after Jethro comes to visit Moses, and they take communion together.

The episode of circumcision takes place just before he goes up on the Mount of God to meet Aaron, surely a fitting time to let the God within get complete mastery, a fitting struggle to enable him to mount the spiritual height that may be called the Mount of God.

Moses and Aaron meet in love with kisses, and both proceed together to go down into Egypt, or to the Physical Plane people, to teach them the lessons they are sent to teach.

Pharaoh, or the dominant physical tendencies of the race, scorns the message at first, and only as the miracles, one by one, show them the danger of the course they are pursuing, are they convinced and realize the necessity of going a three-day journey to worship God, or taking the three stages of purification, the purification of body, of desire body, and of mental body, to build up a soul in which the Christ Child can manifest.

All of the miracles teach the same lesson, that if the creative energy that is pouring through them be used in blessing to others then it will create in blessing to the race, but man is a free will being and can poison the stream at its source if he so chooses, and can transmute this great creative force into a curse. It is the nature of this force to create, but it lies with him whether the portion allotted him shall flow out in constructive creation, or whether it shall become a destructive force bringing forth all sorts of pests to torment mankind, causing all sorts of disease bacteria, and all sorts of inharmonies in nature that bring pain upon man. This force flows out in whatever work we do. The motive decides the result.

Let us take a hasty glance at the miracles. It is a tempting place to linger, but we must not take too much space.

Serpents, the reader will remember, have always been used as a symbol of wisdom, and the word is often a symbol of a wise teacher. Aaron's serpents swallow those of the wise men; that is, the wisdom of Aaron comprehends all that the materialistic teachers can set forth, and has so much more that the materialistic arguments are lost.

Rivers are symbolic of wisdom; rivers turned into blood, wisdom defiled by the blood of innocent animals, when true wisdom calls for the sacrifice of the animal nature of man upon the altar of devotion.

The emanations of man sent out with selfishness as his controlling motive brings forth pests (lice) that because of the nature he has given them, feed upon him, destroying his peace. Flies are also symbolic of the offspring of filthy habits. Even the poor animals will suffer from the bacteria (murrain) brought into existence by the selfish disregard of God's law that unregenerate man indulges in.

Death of the first born, shows that the creative energy must create, but if it be poisoned by selfish motives, then it turns inward, instead of flowing outward, in all sorts of creative activities that bless others; and being so strongly creative it creates destructive agents in his own system that tend to destroy him. Thus the eldest born of Egypt, those who will not turn from the selfish course, will die; while the first born of Israel, the spiritual minded of the race who are willing to sprinkle the blood, or the life of the Christ, the Lamb that was slain from the beginning of the world, upon the lintel of the doorposts of their hearts, will be saved alive. Thus does the IHVH in the heart of each work out his blessing or his curse. And this is the only sense in which God ever curses his children. The God in man's own heart, in trying to manifest, is sometimes forced to let his creative force destroy the form that binds him down, and will not let him manifest his Godlike nature.

A little touch of occult knowledge is given us in Ex. 8, 20: Moses rises up early to remonstrate with Pharaoh. It's in our first moments after waking that our higher selves can most often make themselves heard, while we are passive, and our senses are all quiet, then can the still small voice be heard.

The rod used was the rod of Initiation, and as a rule it is

Aaron who wields it, in this case, though Moses takes it when he needs the assistance of the water elementals to bring forth hail, symbolic of hardened physical desire, which will beat down all the natural fruits of the world, leaving all things desolate and forbidding. Thus did the great Law Giver and the High Priest train the people to understand the necessity of building up a soul, a fit vehicle for the Christ to manifest in. Thus did these two Great Ones work together in perfect harmony, nay, three Great Ones and more worked together in harmony, for the three great lines of work were carried on by those whose duty it was to look after them.

The Great Trinity of helpers of mankind at one time stood: First, the Lord Jehovah; second, the one whom we know as the Christ; and, third, Melchizedek, or the Buddha. Today it stands: Lord Jehovah, Jesus, and the Masters of whom He is a type, and the Christ, in the departments respectively of VH. of H, and of I, or Yod; thus is the work of the Holy Ghost, the Son, and the Father carried on by these Great Ones who are each a perfect Manifestation of all three Outpourings of the Supreme.

Perhaps Jesus has been allowed to be more prominent than the rest of the Masters who may be found working right with Him everywhere in the Bible, because to Him was given the care of the religion of the western branch of the great Aryan race.

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If any doubt my right to call Moses a perfect manifestation of the IHVH in the Trinity of Great Ones, I refer him to Ex. 7, 1: 'And IHVH said unto Moses, I have made thee as a God to Pharaoh, and Aaron shall be thy prophet." Later on when he initiates Joshua, and also strikes the rock of the Master of Compassion twice for Aaron and Eleazar which brings forth the stream of wisdom that waters not only the Children of Israel, the Spiritual people, but also the cattle or the common people. He acts as Great Initiator.

Because he has done this he cannot go into the Promised Land with the people for the reason that he is already there, and he lays his hands upon Joshua (Jesus) and turns the people over to him, that he may guide them through the descending torrent (Jordan) of the degenerative tendencies of the race. When Joshua starts to take the race through this descending torrent of their desires what does he do? He places the Ark of the Covenant,

that symbol of the Christ Man, where it will stay the flood, and so long as that symbol is placed in a prominent place before the people the waters are kept back. Crossing through the bed of the river, twelve rocks (Masters of Compassion) are picked up, or developed by the struggle, and twelve more are found on the other side, just as they came up out of the river. So here are twentyfour Masters of Compassion given in the Bible as being the result of this struggle against the tide of desire.

Before this Moses had gone up into the Mount of God, and he got revelations he could not give to the people because they were not ready, so he established Mystery work and transmitted the Spoken Law to Joshua, who in turn gave it to the forty receivers or elders, and these in turn communicated the same to those who qualified themselves to receive it.

All through the ages has this been done, but after the destruction of the second temple an effort was made to embody this teaching in a set of allegories that should hide while yet telling these truths to the initiated eye. We call this book the "Kabbalah.” It is doubtful if we yet perceive more than a fraction of the meaning hidden there.

So we see these Moses stories are telling us the occult secrets by which we may conquer flesh, and also reveal to us the great fact that loving elder brothers are standing ever ready to assist the race, no matter at what altitude the individual may stand; loving hands are ever ready to assist him, loving hearts ever ready to sympathize with him. The Passover we see is not only a Jewish historical point, but is a point of universal significance, being no less a place than the point when the spirit has definitely and consciously conquered the flesh up to the point of turning its back upon the downward course, and turning its face consciously to the Father who sent it.

CHAPTER IX.

REINCARNATION IN THE BIBLE.

Reincarnation is a doctrine little understood in western lands. To the average Christian it means a belief in the return of the human soul into the forms of animals or some of the lower kingdoms. This, however, is not the sense in which it is used by Occultists today.

It is recognized that such things as obsessions do occur sometimes, just as monstrosities are sometimes born, but such cases are abnormal. The tide of evolution is ever onward and upward. It is not God's law that a decent animal should be polluted by a degenerate human entity.

Science has traced the evolution of the human body up through the lower kingdoms, but, as Mrs. Besant has said, they have not given us the evolution of man when they have given us the evolution of the body, because the body is not the man, it is only the dress he wears; there must also be the evolution of the intellect, and of the soul, before the evolution of man can be said to have been given; this the doctrine of reincarnation supplies.

Reincarnation is found in all of the older religions, the Hebrew and early Christian included, as any one can prove who will take the pains to read the writings of the early Church Fathers. The foolish notions begotten in ignorance, to be found among the lower classes of the Orient today naturally repel the American or the Englishman, but if one will but seek the underlying truth he will at once see the reasonableness of the assumption.

Many of the clergy are today convinced of the truth of this doctrine, but not many dare to state it plainly because of the intolerance of their people. For that reason the writer refrains from quoting many hints that have been dropped by noted clericals that indicate their broad views along these lines. It is unnecessary to make trouble for others to prove our argument.