Dianotheism

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UNITED STATES OF AMERICA.

Chapter II. Normal and Abnormal Conditions of the Nutritional Appetites

Chapter III. Normal and Abnormal Sexuality. Chapter IV. Normal and Abnormal Combativeness. Chapter V. Capabilities of the Moral Consciousness. Chapter VI. The Faculty of Spiritual Cognition. Chapter VII. The Volitional or Will Power of the Intellect. Chapter VIII. Reactionary Portents and Possibilities of

Karma.

BOOK- VI.

MAN AS A MORALLY RESPONSIBLE BEING.

Chapter I. Essential Obligations in Life and the Rewards of Efficiently Meeting Them.

Chapter II. Reactionary Effects of Propitious and of Unpropitious Thoughts Upon the Mind and Body.

Chapter III. Reactionary Effects of Religious and Worthy and of Irreligious and Unworthy Methods.

BOOK VIII. THE adjudgment of individuals by their traits and

QUALIFICATIONS.

Chapter I. He that is Discreet and Practical Compared with Him that is Indiscreet and Impractical.

Chapter II. The Morally Enlightened and the Morally Un-enlightened Compared.

Chapter III. The man of Chaste Sexuality Compared with the Man of Unchaste Sexuality.

Chapter IV. Traits and Methods of the True Statesman.

VIII,

IX. Commands And Admonitions

To Sages and Leaders of the Aryan Nations.

To Sages and Leaders of the Semite Nations.

To Sages and Leaders of the Turanian Nations.

To Sages and Leaders of the Ethiopian Nations.

To the Influential Citizen on the Principles and Methods of Society and Government.

To Parents and Heads of Families.

To Elders and Supporters of Religious Organizations. . To Religious Ministers and Teachers.

To the Individual in Daily Life.

Scene I. — Ilbarama. — Upper Spiritual Zone of the Earth. Elomiel,— Court of Ibrim

Scene II.- — A Conservatorium of Planetary History. Scene III. — First Methelian Age. The Beginning of the

Present Kalpa Cycle.

Scene IV. — Second Methelian Age. Nebulous Stage of the

Nephelian Planets.

Scene V. — Third Methelian Age. The Sun — Nephela, and its

Planets.

Scene VI. — Fourth Methelian Age. — Development of the

Planet Earth.

Scene VII. — Fifth Methelian Age. Creation of Land and

Water.

Scene VIII. — Sixth Methelian Age. Creation of Mountains,

Seas and Rivers.

hidex. xi

Scene IX. — Seventh Methelian Age. Preparation of the

Earth's Surface Strata.

Scene X. — Eighth Methelian Age. Origin of Life on the

Earth.

Scene XI. — Ninth Methelian Age. Evolution of Life Forms. Scene XII. — Tenth Methelian Age. — First Megazoan Age.

Glacial and Volcanic Processes.

Scene XIII. — Second Megazoan Age. — The Attainment of

Luxuriant Vegetation and of Huge Animal

Forms.

Scene XIV. — Third Megazoan Age. Improvement in the

Conditions of the Earth and in the Status of

its Inhabitants.

Scene XV. — Fourth Megazoan Age. — First Anthropogenian

Age. Origin of the Human Genera.

Scene XVI. — Second Anthropogenian Age. The Struggles of

Primal Man with the Elements and with

Noxious and Predaceous Animals.

Scene XVII. — Third Anthropogenian Age. Separation ot the

Human Types from the Quadrumana.

Scene XVIII. — Fourth Anthropogenian Age. — First Episte-

mian Age. Development of Intellect and

Reason in Primal Man.

Scene XIX. — Second Epistemian Age. Development of Religious Traits and Political Methods Among

Men.

Scene XX. — Third Epistemian Age. Migrations and Warlike Encroachments of the Races.

Scene XXI. — Fourth Epistemian Age. — First Anagrian Age.

Racial Antagonisms and the Delineation of

National Boundaries.

Scene XXII. — Second Anagrian Age. Status of the Terrestrial

Surface and of the Life Forms Extant. Scene XXIII.— Third Anagiian Age. The Instinctive

Struggle of the Races for Domains Suitable

to their Posterity.

xii Itidex.

Scene XXIV. — Fourth Anagrian Age. — First Agathian Age. Numerical Increase of the Intellectual Types and Elimination of the Ill-favored and Savage Elements.

Scene XXV. — Second Agathian Age. The Development of Defensive and Aggressive Prowess and the Founding of National Institutions.

Scene XX VI.— Third Agathian Age. The Evolution of Moral and Religious Principles Among Men.

Scene XXVII.— Fourth Agathian Age. — First Ajitanian Age. The Favorable Tendencies in Material Nature and the Advance of Human Civilization.

Scene XXVIII.— Second Ajitanian Age, The Struggles of the Progressive with the Retrogressive Elements of the Races.

Scene XXIX. — Third Ajitanian Age. The Development of Four Distinctive Civilizations.

Scene XXX. — Fourth Ajitanian Age. — First Sajanian Age. The Attainment by the Human Races of the Status which Historic Records Disclose.

Scene XXXI. — A Conservatorium of Prophecy.

Races and Civilizations of the Millenial Future.

Scene XXXII.— The Religion of the Millenial Epoch.

Scene XXXIII. — Termination of Life on the Earth.

Scene XXXIV.— The Disintegration of the Material World.

Scene XXXV.— The Descent to the Material Plane.

First Terrestrial Observation, Ethiopia.

Scene XXXVI. — Second Observation, Arabia.

Scene XXXVII. — Third Observation, Eastern Asia.

Scene XXXVIII. — Fourth Observation, Europe.

Scene XXXIX. — Fifth Terrestrial Observation, America.

Scene XL. — Tarampa — Lower Spiritual Zone.

Scene XLI. — Benimba — Intermediate Spiritual Zone.

Scene XLII. — Ilbarama — Superior Spiritual Zone.

Scene XLIII.— Elomiel— Court of Ibrim.

Chapter I. Theokosmos

DEITY INCLUSIVE OF ALL THE POWERS AND ELEMENTS OF THE UNIVERSE.

The Deific universe embraces all in all the vast chasms of heavenly space, and within these ample domains each material body, element and entity performs certain specific functions and serves in some capacity every other body, element and entity extant in nature. The great semi-independent stellar groups abounding in heavenly space are as fragmentary or detached portions of the one illimitable Deific system, and within each of these component or sub-universes is focalized the essential governing and distributive agencies for maintaining all its varied parts active and harmoniously attuned. Deity thus all inclusive hath one phase of Its body structure manifest as material and spiritual worlds and another phase manifest as attenuated etherea filling the apparent vacuum of immaterial space. Certain Deific potentialities focalized about our planet world create the phenomena of the material and spiritual planes, while the grand confluence of potentialities about the central regions of the component stellar universe to which it belongs create the ultimate Heaven and the Nirvana toward which the soul of man hath instinctive yearnings. As the members and organs of man's body are to the soul instruments through which its faculties may manifest and execute their functions, so are the organized suns and worlds serviceable vehicles through which the different traits and powers of Deity manifest and perpetuate themselves. From each sub-universal focus potential energies flow forth ~to the outermost boundaries of the material system surrounding it; one line or stream of which rapid moving and incisive elements, mayhap, sets in process necessary revolutions within a solar orb while another is functioned to supply the subtle principles sustenant of the human intellect. Comparable to the nervous circulation of the human body, carrying intelligence to and from the mind's central focus, there are currents and strains throughout the universe by which various Infinite and finite powers vibrate and intercommunicate each part and element with all other parts and elements; thus affording mutually beneficent conditions and likewise a Deific cognition of all that transpires within its illimitable domains. For purposes of finite comprehension, the Deific Universe may be resolved into seven original principles or primary elements, each of which hath certain allotted traits and functions, and the innumerable sub-divisions of these expansive faculties afford all the tangible and intangible, the knowable and unknowable phenomena in nature.

The Dcific Universe.

Chapter II. Functional Components Of The Deific Universe

The elements and substances constituting the

ponderable in nature, or that which is distinctly or

remotely palpable to the human intellect,

The Basic , i j 1 -r i

and may be arranged and classified as the

Ponderable body proper of Deity, or as a principle or

faculty upon which the tangible manifestations of the physical world are dependent. The dense or gravitative substances of the material plane represent the humbler estate of this principle or faculty; those substances possessed of a volatile, gaseous or vaporous quality pertain to its more remote or less tangible phenomena while the organic forms of plants and animals show the marvellous results of its combination with and utilization by the other Deific faculties extant. This faculty of the Theokosmos is in itself inert and insensate, but when acted upon by certain other functional principles it becomes resolvable into planetary nebula, into terrestrial strata or subtle atmospheric gases or the attenuated components of animal flesh and blood. When its essential elements are organized as solar or planetary bodies, placed at convenient distances from each other in the etherea of space, it hath the capacity of an osseous framework that may be clothed about with elements vitalizing, beautifying and completing the material and spiritual order in nature. The density of its elements, in comparison with other Deific faculties, enables each orb of the stellar-universe to maintain itself a focal balance of

1 6 The Dcific Universe.

gravitative attraction and repulsion in the heavens while the different cyclic phases prevalent in these solar and planetary bodies induces sufficient erratic diversion of the mobile energies for continued circulative activity. Its elements organized as planet worlds furnish a substratum whereon and wherewith soul entities may germinate the physical body and sustain an important phase of their existence. Thus matter hath a potentiality in Deific nature as a plastic and a substantial vehicle wherewith a class of higher faculties may subsist and add their portion toward the eternal processes of the vast mechanism man terms the universe — a mechanism that hath repeated its cyclic measures throughout the aeons of the past and which will continue their repetition throughout all future time.

The A restless and incisive principle obtains

Fnergkai in nature whose elements have various f n , . methods of demonstration to the human

Impulsive

jn Nature. perceptions, whereby the one inherent power becomes subject to many names and classifications, according to the material menstruum or vehicle with which it is immediately concerned. According to the ordinary human perceptions, there prevails within the environs of nature an interminable array of forces or energies, each clearly distinctive from all others ; profound inspiration, however, reveals these forces and energies as mere sub-divisions of a single specific faculty or characteristic of the Theokosmos. This all pervading principle demonstrates its power as magnetism, electricity or volcanic turbulence according to surrounding ma-

TJie Dcific Universe. iy

terials or influences and may engage itself in every conceivable activity; as in the hurling of planetary substance from a sun into space and arranging it upon an orbit sufficiently distanced from other celestial bodies, or in the minor details of planetary development or in enabling the common functions of animated life. The faculty is remarkable for the obscurity of its motive powers, whose effects only are disclosed to the ordinary human understanding, and it is through this mystery of their actual source and purports that these effects have frequently been made objects of worship by mankind. Primal force is thus a potentiality permeating the functional universe, generating impulse and effectively preventing inertia and so keeping orderly all the essential elements and properties in nature.

The Theokosmic life principle is funcvitaiand tioned to incorporate with materiality Assimilative and to develop the various physical suba ure. glances apparent to man as plant and animal growths. It is capable of expression only in special phases of materiality and upon a planet world that hath reached a sufficient tranquility and development of its surface formations to receive the embodied soul. When the requisite planetary conditions are present this faculty emerges from its invisible phase, in response to elemental visitants from heavenly space, and grasping and assimilating matter, it fashions therefrom plant or animal bodies according to the requirements of the ego individualities concerned. In its disorganized or inactive estate, its components are disseminated throughout the atmos-

1 8 The Dcific U inverse.

pheric envelope of sun or planet as an impalpable etherea, and subsisting thus temporarily serviceless and inoccuous it awaits the summons of ante-natal souls to whom it responds with the body development they require. In itself it is an unresisting and dependent principle but endowed with a responsiveness to the elemental ego that enables procreative virility and the maturation of the body organism. Its peculiar qualities have their clearest manifestation to the finite mind in the digestive and assimilative processes of life, when material substances are grasped and quickly transformed into the body elements of plant or animal. When its services are no longer required by an ego individual, it withdraws from the body it hath sustained and reverts to the impalpable estate until attracted by other entities seeking embodiment.

The The principle describable as The-

impondera= okosmic spirit hath an unending or uns^Htuai broken extension throughout the universe, in Nature. but with its elements sub-divided in such order that an illimitable host of widely varying formations may often be found in close association with each other or subsisting upon the same plane of activity. It is the principle from which souls in the disembodied estate construct their personal forms or habilaments and likewise the numberless objects of decoration and convenience with which they may surround themselves. In all its broad extents it maintains its immaterial features and never interblends with matter so as to become apparent to the ordinary human perception. It is susceptible of infinitely varied expressions of its elements, even exceeding the diversified capacities of the life principle in nature; which affords thus ample facilities for beautifying the surroundings of every disembodied intelligence and entity in existence. As the vital principle is eagerly responsive to the soul approaching or sustaining embodiment, so is the spiritual principle eagerly responsive to the soul after its disembodiment; making itself obedient to the individual will for purposes of comfort or adornment. In its relation to the material world; it may be described as hovering above and repeating every terrestrial feature and employing itself to have ready molded an astral body for each entity in life, so that when the transition of death takes place, there is in wait a fitting spirit envelope corresponding to the physical outlines of the mortal form.

The This function of the Theokosmic sys-

Goveming j- em hath two distinct components; one Directive bekig the governing and unchanging Inin Nature. finite in nature, and the other being the subjective and constantly changing finite. In its Infinite aspects the function embraces the essentials of Deific will and exercises a governance over other parts and faculties of the universe, after a manner that may be likened unto the human will in its governance of the mind and body. In its finite aspects it embraces the ego entities extant in nature, that, while eternal in their inherent individualities, are subject to a routine of cyclic changes and an impetus that

20 The Deijic Universe.

prevents them from attaining a fixed status either of intellect, position or abode. The Infinite component holds all nature in orderly balance, subordinating the finite to needful movements; the finite component constantly aspires toward and supplicates the Infinite and through ardent and hopeful effort performs the services requisite to its department in the material and spiritual worlds. Thus one division of the faculty becomes necessarily dependent upon the other; like unto the dependence of a commander upon his army for execution and the dependence of an army upon its commander for skilful guidance. The impersonal Infinite component constantly employs itself to supply inspiration and to fill the mental atmosphere with a consciousness of divine justice and love; though in traversing space or through contact with materiality the influence it is functioned to yield may suffer deterioration in chasteness or deflection from inherent purports, so that when inspired and interpreted by man it hath partaken of or assumed certain finite characteristics. The personal finite component normally employs itself during the conscious part of its cycle in overcoming the defects in its intellectual growth and in mastering the obstacles and impediments its surroundings afford. The two components of this principle of the universe, with their remarkable differences in characteristics and functions, are ordained to intimately approach each other and to labor together for their mutual well being and in maintenance of an harmonious relationship with the aggregation of faculties constituting the One complete Deific System.

The Exac- A faculty of unerring justice obtains

tive, com- j n the Deific universe which exacts from

pensative , , . . .

andRetribu= each element and entity and organized tive in body extant its proper meed of activity,

Nature. ., • r , ^ >

or contribution of beneficence to nature s domains, and, while compensating for every fulfilment of natural obligations, it is as surely retributive for evilly directed energy or inefficiency. It permeates the material and spiritual systems of the universe as a high intellectual or ruling trait, repeating in the subjective intellect of man a measure of its purports, so that the purest phases of human equity supply a fair intimation of the faculty in its divine estate. In its methods it may appear rigid and unsympathetic and as taking no consideration of circumstances or individual defects; for it rewards and punishes apparently without distinctions, in accordance with the action itself and irrespective of actuating causes. Its fixedness of routine gives man his intuitional fear of Deity and makes him so apprehensive of his weaknesses as to engender despair of self purification and to lead to a search after some interceding power to redeem or prepare him for his spiritual future. In itself it becomes the highest conception of a threatening or unyielding surveillance over man; in combination with other faculties of the Deific system it displays wisdom, order and reliability in nature as against petulant and arbitrary methods.

The Affec= Deity, as an all inclusive entity that

tionaiand enfolds every portion and element of the

Sympathetic . , r

in Nature. universe, however refined or however base, cannot consistently be made an object of affectionate worship by earthly beings, who are moreover, in themselves an essential constituent of the Deific structure. The human heart, therefore, requires some essential function or principle of the all embracing Deity to which adoration may be directed and which is qualified to beneficently respond to the supplications of the soul, however deserving or undeserving the individual supplicant may be. Such an adorable principle hath been portrayed in the personalities of Krishna, Buddha, Christ and Mohamed and toward it, according to its lights, the human soul is wont to confidingly direct its praises and aspirations. As an actuality in nature this Deific principle hath the trait of a responsive and devotional affection in the great Mind of the universe, that corresponds to a responsive, devotional or parentive trait in the mind of man. It is interblended with and capable of exerting a perceptible and necessary influence over all the parts and elements of the Deific universe, in like manner as the religious or parentive affections permeate and exert a perceptible and necessary influence over the parts and functions of the human soul. It becomes virtually the savior of man's soul from the despondency or despair that results from transgression or the apprehension of personal defects, through inspiring him with hopeful energy, a yearning for an improved moral status and with a desire to aright the consequences of his wrongdoings.

It hath not power to absolve from the legitimate consequences of evil acts, but through an inspiring light informs the soul of its position or appeals to it, through the moral consciousness, to enter upon a course of self improvement and reparation. Its effect is also to modify the severer portents of Deific justice toward man, when his inherent or acquired weaknesses and evil propensities threaten to overwhelm and crush his spirit. It is wont to stir the kindlier impulses and affections and to attract the mind of man toward that which is unquestionably righteous or honorably beneficent to himself or his dependents. It strives even to shield him from the natural consequences of his own misguided actions or to so enlighten his intellect as to lead him into the safest and most expeditious method of compensation and self redemption. It constitutes the most refined and admirable trait of Deity and that principle in nature which is at all times accessible to man or responsive to his earnest supplications; yielding a counselling and spiritualizing influence that enables him to transcend the animal impulses and to maintain a righteous course in life. In the pursuit of its functions it flows forth from the Paradisial centres in space to the populated worlds and without disposal to arbitrary favors, it hath a more ready approach to selfquickened and spiritually deserving minds, whose wants and capacities it discovers and supplies as free air discovers and flows into a vacuum. It responds to and fills with beneficent inspiration every spiritually hungering mind, eliciting therein a joy like unto that of a famine stricken land when the desired waters come upon it. Hence, Deific love becomes

24 The Deific Ufiiverse.

the chiefest and most suitable object for man's religious devotions; inasmuch as no other principle in nature evokes such nobility of sentiment or bends the human heart to like self abnegation and resignation to the inevitable as this sublime faculty when its endemic influence is felt or its purports understood.

Book II

The Material, Vital and Paradisial Organization of the Universe.

CHAPTER I.

THE INTERSTELLAR SUB-l)NIVERSES.

As every atom of the inorganic world and even the most minute of vital growths sheweth perfection of design and structure, so also doth every impalpable element and ponderous body of the stellar universe show to the specially skilled or inspired intellect a corresponding design and fitness in nature. Throughout the distant reaches of heavenly space there maintains an analogous order and accuracy of organization to that which prevails upon the terrestrial surface or within the borders of the observable solar and planetary systems. Thus the fixed stars are to be constantly seen in the specific locality assigned to them, their planet worlds move in proper orbits and no virtually erratic or inexplicable phenomena is found in all the host of brilliant orbs that the shades of night make visible. In the organization of the major properties of the universe it becomes essential that within certain measured intervals in the chasms of the greater heavens there shall maintain an allotment of the denser materiality, formed

26 Material, Vital and Paradisial Organization.

as a seggregated star cluster, self sustaining, yet remotely inter-dependent upon other such clusters, after the manner of the inter-dependence known to subsist between the closely associated suns and planets that come within the range of demonstrable mathematical admeasurement. These great star clusters are each endowed with a complicated internal mechanism that maintains the body politic a permanent organism throughout the aeons of time, repelling the encroachments of adverse extraneous matter or the too near approach of other stellar aggregations. Each of these stellar systems is complete in its material and spiritual endowments, being intrinsically a nucleus of Deific power in Its peculiar distribution throughout the illimitable universe, maintaining among its higher functions a great spiritual center as a focus of outflowing and inflowing etherealized forces and entities that periodically revert to and from the materiality of the surrounding solar and planetary orbs. The internal harmony of these sub-universes demands that each solar and planetary system within their domains shall perpetuate itself and shall be endowed with the capacities of self-renewal and a periodical reorganization of its parts. Hence, each individual solar orb must expel matter and form planets thereof, which upon running their course and exhausting their life sustaining powers shall be indrawn, dissolved in the solar mass and eventually expelled again to form other planets. Thus, in the complete structural order of the sub-universe, each tangible and intangible element and entity is ordained to functional cycles in which it performs services

Material, Vital and Paradisial Organization. 27

conducive to the perpetuity and harmony of the system as a whole ; the central or terminal Heaven being the inheritance and resort at duly regulated intervals of all the component forces and entities in their superior or spiritualized phase of existence.

CHAPTER II.

THE PARADISIAL SYSTEM OF THE SUB-UNIVERSES.

Within each interconnective star group subsistent in space^ there maintains a central nucleus of directive powers in nature that is also a pole of convergence and of distribution for every impalpable and spiritual element and entity pertaining to the stellar group concerned. Within these central stellar sources there pulsates a peculiar Deific energy that gives perpetual movement and a routine of cyclic changes to the surrounding worlds ; simulating in its methods the energy of the human heart as it attracts the vital stream from every organ of the body and when having derived from and imparted to this sustenant stream certain essential powers, sends it forth to traverse again the same bodily organs. In their order, there are streams of germinative life flowing forth to the planet worlds, endowing them with potential growths that afterward reverting to the impalpable or spiritual estate flow back to the fountain source, endowing it in turn with equally potential power and glory. The inner processes of these superior realms in nature are necessarily hidden from or are incomprehensible to uninspired man; for while

28 Material, Vital and Paradisial Organisation.

upheld by laws absolutely exact and unchanging, the innumerable cycles within cycles and the varied agencies of their complete organic systems, places their interpretation beyond the skill of the human intellect that hath not had, in addition to the experiences of the incarnate life, a period of observation in spiritual zones. The great interstellar heart, functioned to indraw, reorganize and send forth again every mobile or circulative force and element within the sub-universal boundaries, hath a peculiar spiritual significance in that it becomes a nirvanic Heaven to each conscious entity at the terminal of its animative or embodying cycle.

Chapter III. Evolution And Disruption Of The Material Worlds

Attached to each fixed orb of the sub-universe is an allotment of cosmic matter, maintained either in the form of gaseous nebula or solidifying planetary masses or as tranquil, life sustaining worlds, or worlds that have run their vital course and are approaching disintegration. Every orb of this character, while yet a fixed and permanent factor in the stellar group, is subject to certain periodical changes in the position of its constituent materials whereby important alterations may occur in its luminous properties and in the extension of the planetary elements from its radial surface. In orderly routine each proper sun hath its planetary cycles, in the beginning of which cosmic matter is erupted and

Material, Vital a?id Paradisial Organization. 29

hurled forth into space, that eventually gravitating into cohesive bodies and chosing suitable orbits becomes in due course habitable worlds: the termination of such cycles being marked by the indrawing one by one of the planet worlds and their absorption in the parent mass. Thus the solar orb to which the earth owes allegiance is an established and self regulative body, resting forever in an apportioned region of the sub-universe, while the planet worlds and their satellites surrounding it must eventually exhaust their life sustaining utility and require annihilation that their elements may be re-organized into new planes of vital energy.

Chapter IV

THE CHARACTER AND METHODS OF CERTAIN OBSCURE FORCES AND ELEMENTS OF THE SUB-UNIVERSE.

From the Pan-Elysium or Paradisial centre of the sub-universe there radiates forth a constant stream of vital or sustenant elements and energies that continuing outward to the stellar limits endows each special sun and planet and living entity with orderly functions and capabilities. These elements and energies thus intersecting space in many swift moving currents, may engage in regulating the cycles of a solar luminary or m conveying elemental soul waves to the planets prepared for their reception, or in manipulating the innumerable agencies of lesser moment that appertain to every animate or free moving body. Each force and entity forming these obscure

30 Material, Vital and Paradisial Organization.

currents hath a given cycle, from the epoch of its outflow to the epoch of its inflow, and each cycle in its order is followed by another similar cycle and these have repetition throughout all time. Along these hidden lines in heavenly space there proceeds a soul vital stream to each habitable world, that after forming combinations with and for a time manifesting itself through materiality, turns back to Paradise enriched with properties that compensate for whatever it may have seemingly lost in its activities. This stupenduous outflow and inflow is so regulated that no material world or spiritual sphere is overfilled, while the central Heaven requires no expansion to accomodate the hosts forever returning from the material planes. It is a provision in nature that may be likened unto the currents of the mortal body that flow from the heart to the extremities and from the extremities to the heart and maintaining withal such evenly balanced circulation that there occurs neither excess nor poverty in any organ or locality. A cyclic stream, functioned as mental nourishment, flows forth and invests the surrounding worlds with intellectual and emotional energy and which, after being appropriated by soul entities of the material and spiritual zones and receiving from them a certain transmutation, proceeds thence inward to the fountain source, inspiring for a time intellects of the Heavenly realms with its quickening and tranquilizing influence. Such subtle elements flowing outward to the world systems, as Deific spent breath, become unto finite forms and entities an inspirational and sustaining power that

Material, Vital and Paradisial Organization. 3 1

after fulfilling its appointed services is returned as a Deific inspiration, while the soul entities themselves have a coterminous cycle wherein the apparently exhausted or attenuated outflow from Paradise is always counterbalanced by the developed and enriched inflow. Soul entities are thus intimately associated with and enveloped in these obscure streams circulating within the stellar macrocosm, delivering as they proceed certain potentialities both to the Earth and to Heaven and withal performing a worthy service in the Deific system — their individual rewards being in the happiness they find in their necessary activities.

Book III

The Immortal Ego and its Methods and ReIation= ships in Nature.

Chapter I. Pre-natal Existence Of The Soul And Its Germinative Processes

During the epoch intervening between the exit of the elemental soul from Pan-Elysium and its material birth, it hath no conscious volition, but, whatever its natural order or species, it is borne onward by subtle repulsions and attractions with the mystic currents that pulsate through space to its destined world. On reaching the material plane it attaches itself to the body of an individual, of a high or low order of intellect, ordinarily in comformity with its own inherent status, and awaits the opportunity of germination. The length of its term of waiting for the consumation of embodiment hath dependence upon the measure of prosperity of its living affinities, as, if belonging to a human type there may be interference with prolific increase by war or pestilence or other calamities, or, if belonging to a breed of animals that is being rapidly exterminated it may fail to secure the desired birth except through the nearest kindred of the type or breed. Thus actuated by the single design, material embodiment, the ante natal ego enters the magnetism of an affinity in the flesh and, whatever the attainments of its previous earth lives, it normally succeeds to birth among individuals bearing close physical resemblances to those with whom it hath been associated during every former cycle of its existence.