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Mysteries of Genesis

by Charles Fillmore

Table of Contents
Mysteries of Genesis .................................................................................................................................1 Foreword....................................................................................................................................................2 Chapter I Spiritual Man Genesis 1 ............................................................................................................3 Chapter II Manifest Man Genesis 2 ........................................................................................................14 Chapter III The Fall of Man Genesis 3 4 and ! .....................................................................................21 Chapter I" The #ea$tion to Sense %i&in' Genesis ( ) * + 1, and 11................................................3) Chapter " Initial Step toward #edemption Genesis 12 13 and 14.........................................................(2 Chapter "I The -romise of Sal&ation Genesis 1! 1( 1) and 1*...........................................................)! Chapter "II The Fruits of Faith Genesis 1+ 2, 21 and 22 ...................................................................*+ Chapter "III The Mental Supplants the -hysi$al Genesis 23 24 2! 2( 2) and 2* ..........................1,3 Chapter I. Man /e&elops Spiritual Fa$ulties Genesis 2+ 3, and 31 .................................................12* Chapter . The Spiritual Gains -re$eden$e of the Mental Genesis 32 33 34 3! and 3( ...................14, Chapter .I 0oseph a Type of the Christ Genesis 3) 3* 3+ 4, and 41 ...............................................1(3 Chapter .II The I 1M and Its Fa$ulties in the 2ody Genesis 42 43 44 4! and 4( ..........................1*, Chapter .III The 2lessin' of the Fa$ulties Genesis 4) 4* 4+ and !, ...............................................1+)

T34 2556 5F G474SIS is the 8ey to the 2ible. In the 7ew Testament it is 9uoted twenty:se&en times literally and thirty:ei'ht times substantially. It tells in a &ery few words how God first ima'ed man and the uni&erse and then turned the de&elopment o&er to 0eho&ah who has been in a pro$ess of manifestation for a'es and aeons. The ;Fi&e 2oo8s of Moses ; of whi$h Genesis is the first ha&e always been $redited to Moses but that he was the author seems doubtful in the fa$e of the many stories of $reation found in the le'ends and hiero'lyphs of an$ient 4'ypt Chaldea and other nations that are almost identi$al with those of Genesis. It would thus seem that Moses edited the le'ends of the a'es and $ompiled them into an alle'ori$al history of $reation. 1s printed in 4n'lish translations there is little to re$on$ile Genesis with $reation as re&ealed by modern 'eolo'y. It is said that 3u'h Miller the brilliant S$ottish 'eolo'ist went insane in his efforts to re$on$ile Genesis with the 'eolo'i$al re$ord. 3owe&er more a$$urate translations of the 3ebrew show that the literal readin' of the 4n'lish is often not warranted by the ori'inal te<t. For e<ample the 4n'lish 2ible reads ;In the be'innin' God $reated the hea&ens and the earth.; Fentons translation renders it thus= ;2y periods God $reated that whi$h produ$ed the Suns> then that whi$h produ$ed the 4arth.; ?hen we reali@e that God is mind ASpirit:mindB we see that this latter rendition is $orre$t. God $reates the ideas that form the thin's. 3ere we ha&e the 8ey that unlo$8s not only the mysteries of Genesis but the whole 2ible. GodCs $reations are always spiritual. This in$ludes the spiritual man $alled 0eho&ah throu'h whom all thin's in$ludin' personal man 1dam are brou'ht into manifestation. ?e as8 our readers to dwell on this initial proposition until its truth is established in $ons$iousness be$ause it is repeated o&er and o&er in both the 5ld and the 7ew Testament. 0esus said ;I spea8 not from myself= but the Father abidin' in me doeth his wor8s.; 0esus was here referrin' both to 3is personality the e<ternal I and to the inner spiritual entity that 3e named the Father in Genesis $alled 0eho&ah. 3ebrew words are $omposite> they $ontain a &ariety of meanin's to be determined by the $onte<t. For e<ample the 3ebrew word yom translated ;day; in the 4n'lish 2ible means ;to be hot;> that is with referen$e to the heat of the day as $ompared with the $ool of the ni'ht. The word yom was also used to represent a period of time an a'e. It will readily be seen that the translator had a ri$h field of ideas from whi$h to $hoose and that he $ould ma8e his te<t histori$al or symboli$al a$$ordin' to his $ons$iousness. If he thou'ht the ori'inal story was a statement of fa$ts his translation would be to that end. The -harisees of 0esusC time were $ondemned by 3im for tea$hin' the letter of the S$riptures and ne'le$tin' the spirit. The same $har'e $an be brou'ht today a'ainst those who study the 2ible as history rather than as parable and idealisti$ illustration of the spiritual unfoldment of man. The 2ible &eils in its history the mar$h of man from inno$en$e and i'noran$e to a

measure of sophisti$ation and understandin'. 5&er all ho&ers the di&ine idea of man the perfe$t:man pattern the %ord who is a perpetual sour$e of inspiration and power for e&ery man. Those who see8 to 8now this %ord and 3is manifestation 0esus Christ re$ei&e a $ertain spiritual 9ui$8enin' that opens the inner eye of the soul and they see beyond the land of shadows into the world of Spirit. The truths in this boo8 will be re&ealed to you throu'h your own spiritual unfoldment. Spiritual thin's are spiritually dis$erned. The spiritual re&elations that you seem to 'et from boo8s and tea$hers already e<isted as submer'ed e<perien$es in your own soul. The essential truths ha&e been wor8ed out in this or pre&ious in$arnations and when you were reminded of the buried idea it bla@ed forth as a li'ht from without. So all that you are or e&er will be must $ome from your own spiritual a$hie&ements. ;See8 and ye shall find> 8no$8 and it shall be opened unto you.;

Chapter I Spiritual Man Genesis 1

T34 ?5#/ 'enesis means ;sour$e; or ;ori'in.; It points to new birth and to the perfe$tion of man in the re'eneration. The law of 'eneration is undoubtedly one of the mysteries in human $ons$iousness. Men ha&e probed with more or less su$$ess nearly e&ery se$ret of nature but of the ori'in of life they 8now $omparati&ely nothin'. In the matter of life we dis$o&er that the $lues 'i&en us by our own e<perien$e point to intelli'en$e as well as for$e. In other words life falls short of its mission if it is not balan$ed by intelli'en$e. Man is $onstantly see8in' to 8now the ori'in of both the uni&erse and himself. 2ut nearly all his resear$h of a s$ientifi$ nature has been on the material plane. 1s a rule he has as$ribed the be'innin' to matter to atoms and $ells but mu$h has eluded his 'rasp be$ause their a$tion is in&isible to the eye of sense. 7ow we are be'innin' in the realm of mind a s$ientifi$ sear$h for the ori'in of all thin's. ?e say ;s$ientifi$; be$ause the dis$o&eries that $ome from a ri'ht understandin' of mind and its potentialities $an be arran'ed in an orderly way and be$ause they pro&e themsel&es by the appli$ation of their laws. ?hat is stated in the 2oo8 of Genesis in the form of alle'ory $an be redu$ed to ideas and these ideas $an be wor8ed out by the 'uidan$e of mental laws. Thus a ri'ht understandin' of mind and espe$ially of /i&ine Mind is the one and only lo'i$al 8ey to an understandin' of the be'innin's of man and the uni&erse. In this boo8 we ha&e many symbols e<plained and their meanin' interpreted so that anyone who sets himself the tas8 $an understand and also apply to his own de&elopment the rules and laws by whi$h ideas are related to one another and dis$o&er how they are in$orporated into manCs $ons$iousness thus 'i&in' him the 8ey to the unfoldment of the primal ideas

implanted in him from the be'innin'. It is found that what is true in the $reation of the uni&erse Aas alle'ori$ally stated in GenesisB is e9ually true in the unfoldment of manCs mind and body be$ause man is the mi$ro$osmi$ $opy of the ;Grand Man; of the uni&erse. The 2ible is the history of man. In its si<ty:si< boo8s it des$ribes in alle'ory prophe$y epistle parable and poem manCs 'eneration de'eneration and re'eneration. It has been preser&ed and pri@ed beyond all other boo8s be$ause it tea$hes man how to de&elop the hi'hest prin$iple of his bein' the spirit. 1s man is a threefold bein' spirit soul and body so the 2ible is a trinity in unity. It is body as a boo8 of history> soul as a tea$her of morals> and spirit as a tea$her of the mysteries of bein'. The student of history finds the 2ible interestin' if not wholly a$$urate> the faithful 'ood man finds in it that whi$h stren'thens his ri'hteousness and the o&er$omer with Christ finds it to be the 'reatest of all boo8s as a 'uide to his spiritual unfoldment. 2ut it must be read in the spirit if the reader is to 'et the lesson it tea$hes. The 8ey to its spiritual meanin' is that ba$8 of e&ery mentioned thin' is an idea. The 2ible will be more readily understood if the fa$t is 8ept in mind that the words used ha&e both an inner and an outer si'nifi$an$e. Studied histori$ally and intelle$tually the e<ternal only is dis$erned and the li&in' inner reality is o&erloo8ed. In these lessons we shall see8 to understand and to re&eal the within and tra$e the lawful and orderly $onne$tion between the within and the without. Genesis histori$ally $onsidered falls into three parts= first the period from the $reation to the Flood> se$ondly the period from the Flood to the $all of 1braham> and thirdly the period from the $all of 1braham to the death of 0oseph. The 1st $hapter des$ribes $reation as a$$omplished in si< days and refers to a se&enth day of rest. There is no reason to belie&e that these days were twenty:four hours in len'th. ;5ne day is with the %ord as a thousand years and a thousand years as one day.; They simply represent periods of de&elopment or de'rees of mind unfoldment. 7umbers are used throu'hout the 2ible in $onne$tion with fa$ulties or ideas in /i&ine Mind. There are twel&e di&ine fa$ulties. They are symboli@ed in the 5ld Testament by the twel&e sons of 0a$ob and in the 7ew Testament by the twel&e apostles of 0esus. 1ll of these ha&e a threefold $hara$ter= first as absolute ideas in /i&ine Mind> se$ondly as thou'hts whi$h are ideas in e<pression but not manifest> and thirdly as manifestations of thou'hts whi$h we $all thin's. In man this threefold $hara$ter is 8nown as spirit soul and body. Therefore in studyin' man as the offsprin' of God it is ne$essary to distin'uish between the fa$ulties as they e<ist in the body. ?e find hea&en to be the orderly arran'ement of di&ine ideas within manCs true bein'. 4arth is the outer manifestation of those ideas this manifestation bein' manCs body. In the 1st $hapter of Genesis it is the 'reat $reati&e Mind that is at wor8. The re$ord portrays Dust how di&ine ideas were brou'ht into e<pression. 1s man must ha&e an idea

before he $an brin' an idea into manifestation so it is with the $reations of God. ?hen a man builds a house he builds it first in his mind. 3e has the idea of a house he $ompletes the plan in his mind and then he wor8s it out in manifestation. Thus God $reated the uni&erse. The 1st $hapter of Genesis des$ribes the ideal $reation. The 1st $hapter shows two parts of the Trinity= mind and idea in mind. In the 2d $hapter we ha&e the third part manifestation. In this illustration all theolo'i$al mystery about the Trinity is $leared away for we see that it is simply mind idea in mind and manifestation of idea. Sin$e man is the offsprin' of God made in the ima'e and li8eness of /i&ine Mind he must e<press himself under the laws of this 'reat $reati&e Mind. The law of manifestation for man is the law of thou'ht. God ideates= man thin8s. 5ne is the $ompletion of the other in mind. The man that God $reated in 3is own ima'e and li8eness and pronoun$ed 'ood and &ery 'ood is spiritual man. This man is the dire$t offsprin' of /i&ine Mind GodCs idea of perfe$t man. This is the only:be'otten Son the Christ the %ord God the 0eho&ah the I 1M. In the 2d $hapter this 0eho&ah or di&ine idea of perfe$t man forms the manifest man and $alls his name 1dam. The whole of the 1st $hapter is a supermental statement of the ideas on whi$h e&olution is based. Mind proDe$ts its ideas into uni&ersal substan$e and e&olution is the manifestation of the ideas thus proDe$ted. The whole Genesia$ re$ord is an alle'ory e<plainin' Dust what ta8es pla$e in the mind of ea$h indi&idual in his unfoldment from the idea to the manifest. God the 'reat uni&ersal Mind brou'ht forth an idea a man perfe$t li8e 3imself and that perfe$t man is potentially in e&ery indi&idual wor8in' himself into manifestation in $omplian$e with law. Gen. 1=1:!. In the be'innin' God $reated the hea&ens and the earth. 1nd the earth was waste and &oid> and dar8ness was upon the fa$e of the deep= and the Spirit of God mo&ed upon the fa$e of the waters. 1nd God said %et there be li'ht= and there was li'ht. 1nd God saw the li'ht that it was 'ood= and God di&ided the li'ht from the dar8ness. 1nd God $alled the li'ht /ay and the dar8ness he $alled 7i'ht. 1nd there was e&enin' and there was mornin' one day. To understand the $reation of the uni&erse by God we must 8now somethin' of the $hara$ter of God. 0esus said ;God is Spirit.; The wor8s of God 3e said were done in 3im A0esusB and throu'h 3im. ;The Father abidin' in me doeth his wor8s.; That God is an intelli'ent for$e always present and always a$ti&e is the &irtual $on$lusion of all philosophers thus $orroboratin' the statements of 0esus. God is eternally in 3is $reation and ne&er separate from it. ?here&er there is e&iden$e of $reati&e a$tion there God is. God is mind and 3e $reated throu'h 3is word or idea and this is the uni&ersal $reati&e &ehi$le. It is plainly stated in this 1st $hapter of Genesis that ;God said.; 0esus $orroborated this $reati&e power of the word or idea a'ain and a'ain. 3e said that 3is

words were so powerful that if we let them abide in us we mi'ht as8 whatsoe&er we would and it should be done to us. God is a mind for$e $arryin' forward $reation under mental law. That law may be 8nown to anyone who will follow the e<ample of 0esus. 0esus said ;2e perfe$t as your hea&enly Father is perfe$t.; This means that we should stri&e for the perfe$tion that God is. ?e are the ima'e and li8eness of this 'reat $reati&e Mind and bein' in a $ertain aspe$t of our mind Dust li8e it we $an throu'h mental adDustment attain the same $ons$ious unity that 0esus did. God $reates throu'h the a$tion of 3is mind and all thin's rest on ideas. The idea ba$8 of the flower is beauty. The idea ba$8 of musi$ is harmony. The idea ba$8 of day is li'ht or the dispensation of intelli'en$e. This whole $hapter is a statement of the $reati&e ideas in&ol&ed in the uni&erse. It deals with in&olution. 4&olution is the wor8in' out in manifestation of what mind has in&ol&ed. ?hate&er mind $ommands to be brou'ht forth will be brou'ht forth by and throu'h the law of e&olution inherent in bein'. This applies to the 'reat and the small. In mind there is but one. The first step in $reation is the awa8enin' of man to spiritual $ons$iousness the dawnin' of li'ht in his mind his per$eption of Truth throu'h the 9ui$8enin' of his spirit. %i'ht is wisdom> and the first dayCs wor8 is the $allin' of li'ht or wisdom into e<pression. %i'ht represents intelli'en$e and dar8ness represents unde&eloped $apa$ity. Symboli$ally these are ;day; and ;ni'ht.; The word God in this instan$e stands for 4lohim whi$h is God in 3is $apa$ity as $reati&e power in$ludin' within 3imself all the potentalities of bein'. The ;be'innin'; indi$ates the first $on$ept of /i&ine Mind. ;Created; means ideated. The ;hea&ens; is the realm of ideas and the ;earth; represents ideas in e<pression. 3ea&en is the idea and earth the mental pi$ture. 1 $omparison is found in the a$ti&ity of our own mind= we ha&e an idea and then thin8 out a plan before we brin' it forth. Ferrar Fenton the well:8nown student of 3ebrew and Gree8 says that the first &erse should read= ;2y periods God $reated that whi$h produ$ed the Suns> then that whi$h produ$ed the 4arth. 2ut the 4arth was unor'ani@ed and empty> and dar8ness $o&ered its $on&ulsed surfa$e> but the breath of God &ibrated o&er its fluid fa$e.; From this we are to understand that God $reated not the earth as it appears but that whi$h produ$ed the earth. 4lohim Spirit $reates the spiritual idea whi$h is afterward made manifest throu'h 0eho&ah God. The earthly thou'ht was not yet $lear. 3armony of form had not yet $ome into e<pression. ;The deep; represents the $apa$ity of the earth idea to brin' forth. ;The fa$e of the deep; represents its intelli'en$e. Enderstandin' has not yet $ome into e<pression and there is no apparent a$tion. ;The Spirit of God; or di&ine intelli'en$e mo&ed upon ;the fa$e of the waters.; ;?aters; here represents une<pressed $apa$ities the mental

element out of whi$h all is produ$ed. Man is $ons$ious of une<pressed $apa$ities within himself but only as he mo&es upon mind substan$e with intelli'en$e are his inherent spiritual 9ualities molded into forms. ;%i'ht; is intelli'en$e a spiritual 9uality. It $orresponds to understandin' and should pre$ede all a$ti&ity. 1t the be'innin' of any of our $reatin' we should de$lare for li'ht. 5ur de$larations of Truth are instantly fulfilled in Spirit. 0ames says in his 4pistle ;4&ery 'ood 'ift and e&ery perfe$t 'ift is from abo&e $omin' down from the Father of li'hts.; The 4&an'elist 0ohn spea8s of ;the true li'ht . . . whi$h li'hteth e&ery man $omin' into the world.; 1ll that emanates from God is 'ood. In the pro$ess of brin'in' forth our ideas we need a $ertain de'ree of understandin' in order properly to re'ulate our thou'hts. The li'ht must be di&ided from the dar8ness as in /i&ine Mind the li'ht was separated from the dar8ness. ;/ay; represents the state of mind in whi$h intelli'en$e dominates. ;7i'ht; represents the realm of thou'hts that are not yet illuminated by the Spirit of God. Gen. 1=(:*. 1nd God said %et there be a firmament in the midst of the waters and let it di&ide the waters from the waters. 1nd God made the firmament and di&ided the waters whi$h were under the firmament from the waters whi$h were abo&e the firmament= and it was so. 1nd God $alled the firmament 3ea&en. 1nd there was e&enin' and there was mornin' a se$ond day. The se$ond step in $reation is the de&elopment of faith or the ;firmament.; The ;waters; represent the unestablished elements of the mind. The se$ond dayCs $reation is the se$ond mo&ement of /i&ine Mind. The $entral idea in this dayCs $reation is the establishment of a firmament in the ;midst of the waters; di&idin' the ;waters from the waters.; ;?aters; represent une<pressed possibilities in mind. There must be a ;firm; startin' point or foundation established. This foundation or ;firmament; is faith ;mo&in' upon; the unformed $apa$ities of Spirit $ons$iousness. The di&ine %o'os::God as $reati&e power::'i&es forth the edi$t ;%et there be a firmament.; The first step or ;day; in $reation in&ol&es ;li'ht; or understandin' and the se$ond step faith in the 8nowin' 9uality of mind. The word is instantly fulfilled in Spirit. ;1nd God made the firmament.; This does not refer to the &isible realm of forms but to the mental ima'e in /i&ine Mind whi$h deals only with ideas. In e&ery mental state we ha&e an ;abo&e; and a ;below.; 1bo&e the firmament are the une<pressed $apa$ities A;waters;B of the $ons$ious mind restin' in faith in /i&ine Mind. 2elow the firmament are the une<pressed $apa$ities A;waters;B of the sub$ons$ious mind. The word ;3ea&en; is $apitali@ed in this passa'e be$ause it relates dire$tly to /i&ine Mind. Faith A;firmament;B established in $ons$iousness is a state of perfe$t harmony

therefore ;3ea&en.; 1nother de'ree of mind unfoldment has been attained. ;1nd there was e&enin' and there was mornin' a se$ond day.; ;4&enin'; represents $ompletion and the ;mornin'; followin' represents a$ti&ity of ideas. Gen. 1=+:13. 1nd God said %et the waters under the hea&ens be 'athered to'ether unto one pla$e and let the dry land appear= and it was so. 1nd God $alled the dry land 4arth> and the 'atherin' to'ether of the waters $alled he Seas= and God saw that it was 'ood. 1nd God said %et the earth put forth 'rass herbs yieldin' seed and fruit:trees bearin' fruit after their 8ind wherein is the seed thereof upon the earth= and it was so. 1nd the earth brou'ht forth 'rass herbs yieldin' seed after their 8ind and trees bearin' fruit wherein is the seed thereof after their 8ind= and God saw that it was 'ood. 1nd there was e&enin' and there was mornin' a third day. The third step in $reation is the be'innin' of the formati&e a$ti&ity of the mind $alled ima'ination. This 'athers ;the waters . . . to'ether unto one pla$e; so that the ;dry land; appears. Then the ima'ination be'ins a 'reat multipli$ation of forms and shapes in the mind. The first dayCs $reation re&eals the li'ht or inspiration of Spirit. The se$ond day establishes faith in our possibilities to brin' forth the in&isible. The third dayCs $reation or third mo&ement of /i&ine Mind pi$tures the a$ti&ity of ideas in mind. This is $alled e<pression. The formati&e power of mind is the ima'ination whose wor8 is here represented by the dry land. There is mu$h unformed thou'ht in mind A;the hea&ens;B that must be separated from the formed. In this pro$lamation ;earth; is the mental ima'e of formed thou'ht and does not refer to the manifest world. God is /i&ine Mind and deals dire$tly with ideas. ;Seas; represents the unformed state of mind. ?e say that a man is ;at sea; when he is in doubt in his mental pro$esses. In other words he has not established his thou'hts in line with the prin$iple in&ol&ed. The sea is $apable of produ$tion but must $ome under the dominion of the ima'ination. /i&ine Mind ima'es its ideas definitely and in e&ery detail. The idea pre$edes the fulfillment. ;%et there be; represents the perfe$t $onfiden$e ne$essary to demonstration. Ideas are produ$ti&e and brin' forth after their 8ind. They e<press themsel&es under the law of di&ine ima'ery. The seed is within the thou'ht and is reprodu$ed throu'h thou'ht a$ti&ity until thou'ht habits are formed. Thou'hts be$ome fi<ed in the earth or formed $ons$iousness. In /i&ine Mind all is 'ood. 1'ain a definite de'ree of mind unfoldment has been attained. Man in formin' his world 'oes throu'h the same mental pro$ess wor8in' under di&ine law. 0esus said ;The seed is the word of God.; Gen. 1=14:1+. 1nd God said %et there be li'hts in the firmament of hea&en to

di&ide the day from the ni'ht> and let them be for si'ns and for seasons and for days and years= and let them be for li'hts in the firmament of hea&en to 'i&e li'ht upon the earth= and it was so. 1nd God made the two 'reat li'hts> the 'reater li'ht to rule the day and the lesser li'ht to rule the ni'ht= he made the stars also. 1nd God set them in the firmament of hea&en to 'i&e li'ht upon the earth and to rule o&er the day and o&er the ni'ht and to di&ide the li'ht from the dar8ness= and God saw that it was 'ood. 1nd there was e&enin' and there was mornin' a fourth day. The fourth step in $reation is the de&elopment of the ;two 'reat li'hts ; the will and the understandin' or the sun Athe spiritual I 1MB and the moon Athe intelle$tB. These are but refle$tors of the true li'ht> for God had said ;%et there be li'ht= and there was li'ht;:: before the sun and the moon were $reated. The ;firmament of hea&en; is the $ons$iousness of Truth that has been formulated and established. In the se$ond dayCs $reation a firmament was established in hea&en Arealm of di&ine ideasB. This firmament di&ides the day Aillumined $ons$iousnessB from the ni'ht Aunillumined $ons$iousnessB. Throu'h faith the ;li'hts; are established> that is understandin' be'ins to unfold. The ;si'ns ; ;seasons ; and ;days and years; represent different sta'es of unfoldment. ?e 'ain understandin' by de'rees. The ;earth; represents the more e<ternal pro$esses throu'h whi$h an idea passes and $orresponds to the a$ti&ity of an idea in mind. In man the ;earth; is the body $ons$iousness whi$h in its real nature is a harmonious e<pression of ideas established in faith:substan$e. ;1nd it was so;> that is an idea from di&ine $ons$iousness is instantly fulfilled. The ;'reater li'ht ; in mind is understandin' and the ;lesser li'ht; is the will. The 'reater li'ht rules ;the day ; that realm of $ons$iousness whi$h has been illumined by Spirit. The lesser li'ht rules ;the ni'ht ; that is the will> whi$h has no illumination A;li'ht; or ;day;B but whose offi$e is to e<e$ute the demands of understandin'. The will does not reason but in its harmonious relation a$ts easily and naturally upon the inspiration of Spirit. /i&ine will e<presses itself as the I 1M in man. The ;stars; represent manCs per$epti&e fa$ulties in$ludin' his ability to per$ei&e wei'ht si@e $olor sound and the li8e. Throu'h $on$entratin' any of the fa$ulties A;stars;B at its fo$ali@in' point one may $ome into an understandin' of its a$tion. /i&ine Mind first ima'es the idea then per$ei&es its fulfillment. Man a$tin' in $o: operation with /i&ine Mind pla$es himself under this same $reati&e law and thus brin's his ideas into manifestation. The idea is the dire$tin' and $ontrollin' power. 4&ery idea has a spe$ifi$ fun$tion to perform. ?hen our ideas are $onstru$ti&e and harmonious we see that they are 'ood and reali@e that their power to rule is dominant in $ons$iousness.

;4&enin'; stands for the fulfillment of an idea and mar8s another ;day; or step or de'ree of unfoldment in $ons$iousness. 1'ain referrin' to FentonCs translation of the 1st $hapter of Genesis ;2y periods God $reated that whi$h produ$ed the solar systems> then that whi$h produ$ed the earth ; we see that God did not $reate the worlds dire$tly> 3e $reated that whi$h produ$ed or e&ol&ed them. Then God said ;%et there be li'ht.; The 3ebrew word for li'ht is owr meanin' ;luminosity; either literally or metaphysi$ally. 5n the fourth day God said ;%et refle$tors appear in the e<panse of the hea&ens.; Then God made two lar'e ;luminaries.; The 3ebrew word here used to e<press li'ht is maowr ;a luminous body.; The author of Genesis made a distin$tion between the sour$e of li'ht and how it was to be bodily manifested. 2ut both were $on$epts in /i&ine Mind. 5ur modern dynamos produ$e luminosity out of the ether e9ual to sunli'ht. The earth whirlin' on its a<is 'enerates ele$tri$ity. Modern s$ientists are a$$eptin' analo'y then holdin' that bodies in motion 'enerate ener'y that under $ertain $onditions be$omes luminous and the $on$lusion is that the primal for$e that produ$es li'ht e<isted before its manifestation throu'h matter. This $on$lusion is in harmony with the symboli$ story of $reation as found in Genesis. Modern $riti$s ha&e 9uestioned the a$$ura$y of S$ripture on these points. #obert In'ersoll in his boo8 ;Some Mista8es of Moses; $alls attention to the $reation of li'ht before the sour$es of li'ht the sun and the stars were $reated as e&iden$e of the i'noran$e and ina$$ura$y of Moses. 2ut s$ientifi$ resear$h and study of the ori'inal 3ebrew re&eals their harmony. Gen. 1=2,:23. 1nd God said %et the waters swarm with swarms of li&in' $reatures and let birds fly abo&e the earth in the open firmament of hea&en. 1nd God $reated the 'reat sea:monsters and e&ery li&in' $reature that mo&eth wherewith the waters swarmed after their 8ind and e&ery win'ed bird after its 8ind= and God saw that it was 'ood. 1nd God blessed them sayin' 2e fruitful and multiply and fill the waters in the seas and let birds multiply on the earth. 1nd there was e&enin' and there was mornin' a fifth day. The fifth step in $reation is the brin'in' forth of sensation and dis$rimination. The ;$reatures; are thou'hts. The ;birds . . . in the open firmament of hea&en; are ideas approa$hin' spiritual understandin'. ;?ater; represents the unformed substan$e of life always present as a fe$undatin' element in whi$h ideas A;li&in' $reatures;B in$rease and multiply Dust as the earth produ$es a $rop when sown with seed. The ;birds; represent the liberated thou'hts or ideas of mind Ahea&ensB. In $onne$tion with the body ;water; represents the fluids of the or'anism. The ;sea: monsters; are life ideas that swarm in these fluids. 3ere is pi$tured /i&ine Mind

$reatin' the ori'inal body idea as ima'ed in the 2,th &erse. In the 2d $hapter of Genesis we shall read of the manifestation of this idea. Idea e<pression and manifestation are the steps in&ol&ed in brin'in' anythin' forth under di&ine law. The stamp of 'ood is pla$ed upon di&ine ideas and their a$ti&ity in substan$e. In the fifth dayCs $reation ideas of dis$rimination and Dud'ment are de&eloped. The fishes and fowls represent ideas of life wor8in' in mind but they must be properly related to the unformed AseasB and the formed AearthB worlds of mind. ?hen an indi&idual is well balan$ed in mind and body there is an e9uali@in' for$e flowin' in the $ons$iousness and harmony is in e&iden$e. 1nother orderly de'ree of mind unfoldment is fulfilled. 1nother step in spiritual 'rowth is wor8ed out in $ons$iousness when the indi&idual enters into the 9ui$8enin' of his Dud'ment and see8s to $onform his ideas to those of /i&ine Mind. Gen. 1=24:31. 1nd God said %et the earth brin' forth li&in' $reatures after their 8ind $attle and $reepin' thin's and beasts of the earth after their 8ind= and it was so. 1nd God made the beasts of the earth after their 8ind and the $attle after their 8ind and e&erythin' that $reepeth upon the 'round after its 8ind= and God saw that it was 'ood. 1nd God said %et us ma8e man in our ima'e after our li8eness= and let them ha&e dominion o&er the fish of the sea and o&er the birds of the hea&ens and o&er the $attle and o&er all the earth and o&er e&ery $reepin' thin' that $reepeth upon the earth. 1nd God $reated man in his own ima'e in the ima'e of God $reated he him> male and female $reated he them. 1nd God blessed them= and God said unto them 2e fruitful and multiply and replenish the earth and subdue it> and ha&e dominion o&er the fish of the sea and o&er the birds of the hea&ens and o&er e&ery li&in' thin' that mo&eth upon the earth. 1nd God said 2ehold I ha&e 'i&en you e&ery herb yieldin' seed whi$h is upon the fa$e of all the earth and e&ery tree in whi$h is the fruit of a tree yieldin' seed> to you it shall be for food= and to e&ery beast of the earth and to e&ery bird of the hea&ens and to e&erythin' that $reepeth upon the earth wherein there is life I ha&e 'i&en e&ery 'reen herb for food= and it was so. 1nd God saw e&erythin' that he had made and behold it was &ery 'ood. 1nd there was e&enin' and there was mornin' the si<th day. The si<th step in $reation is the brin'in' forth of ideas after their 8ind. ?hen man approa$hes the $reati&e le&el in his thou'ht he is 'ettin' $lose to God in his $ons$iousness and then the reali@ation that he is the &ery ima'e and li8eness of his Creator dawns on him. This is the $ons$iousness in man of Christ. 5n the si<th day of $reation ideas of life are set into a$ti&ity. ;Cattle; represent ideas of stren'th established in substan$e. ;Creepin' thin's; represent ideas of life that are more subtle in their e<pression approa$hin' $loser to the realm of sense. They are the mi$ro:

or'anisms. The ;beasts; stand for the free ener'ies of life that relate themsel&es to sensation. /i&ine ideas are always instantly set into a$ti&ity= ;and it was so.; Enderlyin' all these ideas related to sensation whi$h in their ori'inal purity are simply ideas of life fun$tionin' in substan$e is the di&ine idea of life. ?hen life is e<pressed in di&ine order it is pronoun$ed 'ood. ?hat is termed ;sense $ons$iousness; in man is not to be $ondemned but lifted up to its ri'htful pla$e. ;1s Moses lifted up the serpent in the wilderness e&en so must the Son of man be lifted up> that whosoe&er belie&eth may in him ha&e eternal life.; ?hen the ideas of life are properly related to lo&e and wisdom man will find in them eternal satisfa$tion instead of sense pleasure. ?isdom and lo&e are the two 9ualities of 2ein' that $ommunin' to'ether de$lare ;%et us ma8e man in our ima'e after our li8eness.; This is the mental ima'e of man that in Truth we $all the Christ. The Christ man has dominion o&er e&ery idea emanatin' from /i&ine Mind. The $reation des$ribed in these si< days or si< ;steps; or sta'es of God:Mind is wholly spiritual and should not be $onfounded with the manifestation that is des$ribed in the su$$eedin' $hapters. God is mind and all 3is wor8s are $reated in mind as perfe$t ideas. This statement of manCs $reation ;1nd God said %et us ma8e man in our ima'e after our li8eness ; has always been a pu@@le to people who read the S$riptures literally. The apparent man is so at &arian$e with the des$ription that they $annot re$on$ile them. Theolo'ians be'an first to admit that the Garden of 4den story was an alle'ory and now they are in$ludin' the whole of Genesis. 2ut this is more than an alle'ory> it is a des$ription of the ideal $reation. In their $al$ulations en'ineers often use mathemati$al symbols li8e the letters < y and @ to represent 9uantities not yet 'i&en pre$ise determination but $arried alon' for de&elopment at the proper time. In&ol&ed in these symbols are ideas that are to be brou'ht out in their proper order and made &isible when the en'ineerCs plans are obDe$tified. So man plans in his mind that whi$h he proposes to build. First the idea then the &isible. This is the pro$ess throu'h whi$h all $reation passes. God ma8es all thin's in 3is mind first whi$h is in&olution> then they are made into form and shape and this is e&olution. In some su$h way then we $an thin8 of man as represented by an < in GodCs plan or $al$ulations. God is $arryin' man alon' in 3is mind as an ideal 9uantity the ima'e:and: li8eness man of 3is $reation and 3is di&ine plan is dependent for its su$$ess on the manifestation by man of this idea. The di&ine plan is furthered by the $onstant idealism that 8eeps man mo&in' forward to hi'her and hi'her a$hie&ements. The ima'e:and: li8eness man pours into ;man8ind; a perpetual stream of ideas that the indi&idual man arran'es as thou'hts and forms as substan$e and life. ?hile this e&olutionary pro$ess is 'oin' on there seem to be two men one ideal and spiritual and the other intelle$tual and

material whi$h are united at the $onsummation the ideal man Christ. ?hen the mind attains an understandin' of $ertain $reati&e fa$ts of manCs $reati&e powers it has established a dire$ti&e intelli'ent $enter that harmoni@es these two men Aideal and spiritual &s. intelle$tual and materialB. This dire$ti&e $enter may be named the I 1M. It is somethin' more than the human I. Fet when this human I has made union with the ima'e:and:li8eness I the true I 1M $omes into a$tion and this is the Christ 0esus the Son of God e&ol&ed and made &isible in $reation a$$ordin' to di&ine law. God ideated two uni&ersal planes of $ons$iousness ;the hea&ens and the earth.; 5ne is the realm of pure ideas the other of thou'ht forms. God does not $reate the &isible uni&erse dire$tly as a man ma8es a $on$rete pa&ement but 3e $reates the ideas that are used by 3is intelli'ent ;ima'e and li8eness; to ma8e the uni&erse. Thus GodCs $reations are always spiritual. ManCs $reations are both material and spiritual a$$ordin' to his understandin'. Mental a$ti&ity in /i&ine Mind represents two phases= first $on$eption of the idea> and se$ondly e<pression of the idea. In e&ery idea $on$ei&ed in mind there is first the 9ui$8enin' spirit of life followed by the in$rease of the idea in substan$e. ?isdom is the ;male; or e<pressi&e side of 2ein' while lo&e is the ;female; or re$epti&e side of 2ein'. ?isdom is the father 9uality of God and lo&e is the mother 9uality. In e&ery idea there e<ist these two 9ualities of mind whi$h unite in order to in$rease and brin' forth under di&ine law. /i&ine Mind blessed the union of wisdom and lo&e and pronoun$ed on them the in$rease of Spirit. ?hen wisdom and lo&e are unified in the indi&idual $ons$iousness man is a master of ideas and brin's forth under the ori'inal $reati&e law. ;Seed; represents fundamental ideas ha&in' within themsel&es reprodu$ti&e $apa$ity. 4&ery idea is a seed that sown in the substan$e of mind be$omes the real food on whi$h man is nourished. Man has a$$ess to the seed ideas of /i&ine Mind and throu'h prayer and meditation he 9ui$8ens and appropriates the substan$e of those ideas whi$h were ori'inally planted in his I 1M by the parent mind. -ro&ision is made for the sustenan$e of all the ideas emanatin' from /i&ine Mind. The primiti&e forms of life are fed on ;herbs;> they ha&e a sustainin' for$e that is food to them e&en as the appropriation of di&ine ideas is food to man. /i&ine Mind bein' 1ll:Good itself sees only its own $reation as 'ood. 1s man $o: operates more fully with /i&ine Mind ima'in' only that whi$h is 'ood he too beholds his produ$tion with the ;sin'le; eye sees them only as 'ood. The si<th step in $reation is the $on$entration in man of all the ideas of /i&ine Mind. Man is 'i&en authority and dominion o&er all ideas. Thus is $ompleted another step in mind unfoldment. In the si< mental steps or ;mind mo&ements ; $alled days 4lohim God $reates the spiritual uni&erse and spiritual man. 3e then rests. 3e has $reated the ideas or patterns of the formed uni&erse that is to follow.

In the ne<t $hapter we shall find 0eho&ah God e<e$utin' what 4lohim God $reated or ideated. In the 3ebrew the name 0eho&ah means ;I am.; ?e identify 0eho&ah as the I 1M the spiritual man the ima'e and li8eness of 4lohim God. 2ut 0eho&ah spiritual man must be made manifest so 3e forms a man $alled 1dam.

Chapter II Manifest Man Genesis 2

T34 2556 5F G474SIS 'i&es two a$$ounts of the $reation of man the first that of the $reation by 4lohim and the se$ond that of the $reation by 0eho&ah. 1 ri'ht understandin' of the pro$esses the mind uses in brin'in' forth its $hildren AideasB enables us to perfe$t harmony between these apparently $onfli$tin' a$$ounts. The first a$t of mind is the formation of the idea and the se$ond is the e<pression of that idea. 4lohim or God:Mind $reates a spiritual man in whom are $on$ei&ed to be present all the attributes of his sour$e. 7e<t this spiritual man 0eho&ah God God:Mind indentified as I 1M forms man in spiritual substan$e in the ;dust of the 'round.; The unfoldin' man is GodCs man or the di&ine idea of man in pro$ess of $onstru$tion. The &arious ideas are bein' ;$lothed upon ; that is made manifest. The manifest man is an idea until the 4lohim mind in its I 1M or 0eho&ah form be'ins its pro$ess of e<pression. Then 0eho&ah God be'ins to form or $lothe the idea man in substan$e whi$h pro$ess des$ribed symboli$ally in these S$riptures has been 'oin' on all down the a'es. The manifest man is the man we see the man we behold with our senses. Manifest man e&ol&es or ma8es manifest the ideas that e<ist eternally in 2ein'. The spiritual man is the man we behold in our ideals. ;Fe are a temple of God.; 4&entually the manifest man and the ideal man mer'e into one as 0esus said= ;I in them and thou in me that they may be perfe$ted into one.; Many ha&e $au'ht si'ht of the fa$t that the true body of Christ is a state of $ons$iousness in man but few ha&e 'one so far as to reali@e that this body is a temple in whi$h the Christ holds reli'ious ser&i$es at all times. ;6now ye not that ye are a temple of God and that the Spirit of God dwelleth in you.; Ender the dire$tion of the Christ a new body is $onstru$ted by the thin8in' fa$ulty in man> the materials enterin' into this superior stru$ture are spiritual substan$es and the new $reation is the temple or body of Spirit. It breathes an atmosphere and is thrilled with a life ener'y more real than that of the manifest man. ?hen a person has $ome into the reali@ation of his true Christ body he feels the stirrin' within him of this body of the indwellin' Spirit or Christ. 3e 8nows what -aul meant when he said= ;There is a natural body there is also a spiritual body.; ;If any man is in Christ he is a new $reature= the old thin's are passed away> behold they are be$ome new.; 0eho&ah I 1M breathes the breath of life into 1dam who names the animals Athe

elemental life forms in whi$h he e<istsB and be$omes $o$reator with 0eho&ah God in brin'in' forth his own perfe$tion. The ima'e:and:li8eness man is GodCs idea of man a man spirtually $on$ei&ed in whom are implanted the dominion and power ne$essary to brin' forth the perfe$tion of his Father God:Mind. ;Fe therefore shall be perfe$t as your hea&enly Father is perfe$t ; said 0esus. Gen. 2=1:3. 1nd the hea&ens and the earth were finished and all the host of them. 1nd on the se&enth day God finished his wor8 whi$h he had made> and he rested on the se&enth day from all his wor8 whi$h he had made. 1nd God blessed the se&enth day and hallowed it> be$ause that in it he rested from all his wor8 whi$h God had $reated and made. The plans of /i&ine Mind were finished althou'h there was as yet no outward manifestation. 1ll is finished first in $ons$iousness and mind then rests in faith from further mental a$ti&ity. This ;rest; pre$edes manifestation. The se&enth day refers to the mindCs reali@ation of fulfillment its restin' in the assuran$e that all that has been ima'ed in it will $ome forth in e<pression. To hallow the se&enth day is to rest in the stillness 9uiet and pea$e of the silen$e of Mind. ;2e still and 8now that I am God.; To hallow means to 8eep holy. 3oliness is restin' in the $on&i$tion that there is no la$8 in the absolute law that is the law of God. 5ne $reates first in mind by ideali@in' the desired obDe$t and then restin' in the assuran$e that the law of manifestation is bein' fulfilled. God has finished $reatin' 3is uni&erse in$ludin' man and is restin' in 3is perfe$t idea. God rested on the se&enth day. 5ur Sunday is a symbol of the true Sabbath a time when men turn away from business and the pleasures of the senses to see8 a day of 9uiet and holy rest. The 'reat Sabbath the rest of God is for all who will enter it. It is the state of mind in whi$h we rest from outer wor8 $ease daily o$$upation and 'i&e oursel&es up to meditation or the study of thin's spiritual. The Sabbath also symboli@es an attitude of mind in whi$h we rela< the outer $ons$iousness let 'o of all thou'ht about material thin's about the affairs of daily life and enter into the stillness of the $ons$iousness and be'in to thin8 of God and 3is law. This Sabbath is 8ept any time we enter into spiritual $ons$iousness and rest from thou'hts about temporal thin's. Then we let 'o of the e<ternal obser&an$e of days be$ause e&ery day is a Sabbath on whi$h we retire into Spirit and worship God. Gen. 2=4:*. These are the 'enerations of the hea&ens and of the earth when they were $reated in the day that 0eho&ah God made earth and hea&en. 1nd no plant of the field was yet in the earth and no herb of the field had yet sprun' up> for 0eho&ah God had not $aused it to rain upon the earth= and there was not a man to till the 'round> but there went up a mist from the earth and

watered the whole fa$e of the 'round. 1nd 0eho&ah God formed man of the dust of the 'round and breathed into his nostrils the breath of life> and man be$ame a li&in' soul. 1nd 0eho&ah God planted a 'arden eastward in 4den> and there he put the man whom he had formed. 0eho&ah AI 1MB in the 3ebrew is written Fahweh. Fah is the mas$uline and weh the feminine. The word is made up of mas$uline and feminine elements and represents the Doinin' to'ether of wisdom and lo&e as a pro$reatin' nu$leus. This is the 0eho&ah God who made the &isible man the man of self:$ons$iousness. God manifest in substan$e is the 0esus Christ man. 4lohim uni&ersal Mind $reates but 0eho&ah God forms. 2ein' is without be'innin' or endin'. Eni&ersal Mind ima'ed itself in all that it $reated and all its ideas are $ontained in the di&ine:idea man whi$h is 0eho&ah or the Christ. 0esus Christ is that perfe$tion made manifest in man. Spiritual $reatin' is ideation in Truth. The ideas of /i&ine Mind are $ontained potentially in substan$e but until these ideas are $ons$iously re$o'ni@ed by 0eho&ah God the di&ine:idea man they are not wholly manifest. 1ll thin's e<ist as ideas but these ideas are manifested only as spiritual man be$omes $ons$ious of them. The ;rain; represents the des$ent of potential ideas into substan$e. Spiritual man in whom all the ideas of /i&ine Mind are ima'ed is not yet manifest in substan$e. ;There was not a man to till the 'round.; The ;fa$e; represents the outward aspe$t while ;'round; stands for formed substan$e the produ$t of related ideas. ?hen man be'ins to fo$us his mind on a purpose there appears at first to be a ;mist; or la$8 of $lear understandin' between the earth $ons$iousness and the spiritual mind. 2ut this ;mist; has its pla$e in the di&ine e$onomy for it ;waters; or softens the di&ine radian$e. ;/ust; represents the radiant earth or substan$e. ?hen spiritual man AI 1MB enters into this ;dust of the 'round; Asubstan$eB and ma8es use of the God ideas inherent in him he brin's forth the ideal body in its elemental perfe$tion. The real body of man is not material but is of the nature of the uni&ersal:dust body whi$h is the di&ine:substan$e body. Therefore the perfe$t ima'e:and:li8eness man is perfe$t in body as well as in mind. ?e should remember that the first 1dam was perfe$t as an idea in his elemental soul and body. ;3owbeit that is not first whi$h is spiritual but that whi$h is natural> then that whi$h is spiritual.; Spiritually ;nostrils; represents openness to the inspirations of mind. The ;breath; is the inner life flow that pulsates throu'h the soul. The breathin' of the manifest man $orresponds to the inspiration of the spiritual man. ?hen any man is inspired with hi'h ideas he breathes ;into his nostrils the breath of life.; Spiritual inspiration 9ui$8ens man to the awareness that he is a ;li&in' soul.; The soul is the sum total of $ons$iousness and its 'reat 'oal is a $ons$iousness of eternal life. Throu'h his I 1M or 0eho&ah God man enters into his soul realm and rebreathes into it the true ideas of 2ein' until these ideas 9ui$8en his $ons$iousness to a response that harmoni@es it with the underlyin' Christ prin$iples. Man spiritually identified is 0eho&ah God $o:operatin' with 4lohim God

di&ine prin$iple de&elopin' a spiritual bein' the Christ man to the $ons$iousness of his di&inity. ;I spea8 not from myself= but the Father abidin' in me doeth his wor8s.; The Garden of 4den represents a re'ion of bein' in whi$h are pro&ided all primal ideas for the produ$tion of the beautiful. 1s des$ribed in Genesis it represents alle'ori$ally the elemental life and intelli'en$e pla$ed at the disposal of man throu'h whi$h he is to e&ol&e a soul and body. The Garden of 4den also represents alle'ori$ally the elemental for$es named by s$ientists as $omposin' the in&isible etheri$ uni&erse that 0esus referred to as the ;8in'dom of the hea&ens; and ;-aradise.; It also $omprehends the a$ti&ity of those for$es in manCs soul and body that when 9ui$8ened and re'enerated ma8e him a master of all $reation. ;The 8in'dom of God is within you.; ;4ast; represents the within as ;west; represents the without. 0esus also said ;Fe who ha&e followed me in the re'eneration when the Son of man shall sit on the throne of his 'lory ye also shall sit upon twel&e thrones Dud'in' the twel&e tribes of Israel.; In our analysis of the Garden of 4den we $onsider it as a $on$entration in man of all the ideas of God $on$erned in the pro$ess of unfoldin' manCs soul and body. ?hen man is e<pressin' the ideas of /i&ine Mind brin'in' forth the 9ualities of 2ein' in di&ine order he dwells in 4den a state of bliss in a harmonious produ$ti&e $ons$iousness $ontainin' all possibilities of 'rowth. Gen. 2=+. 1nd out of the 'round made 0eho&ah God to 'row e&ery tree that is pleasant to the si'ht and 'ood for food> the tree of life also in the midst of the 'arden and the tree of the 8nowled'e of 'ood and e&il. ;Ground; represents formed substan$e= ideas of Truth of whi$h man is $ons$ious. The ;tree; is the substan$e that $onne$ts mind and body earth and hea&en represented physi$ally by the ner&es. The ;tree that is pleasant to the si'ht; represents the pleasure deri&ed from as$endin' and des$endin' $urrents of life o&er the ner&es. The substan$e of spiritual thou'ht is the ;food; that is 'ood. The ;tree of life also in the midst of the 'arden; represents the absolute:life prin$iple established in manCs $ons$iousness by /i&ine Mind the &ery $enter of his bein'. The roots of the ;tree of life; are $entered in the solar:ple<us re'ion and they are symboli@ed in the physi$al or'anism by the ner&es of that ple<us. The ;tree of the 8nowled'e of 'ood and e&il; represents the sympatheti$ ner&ous system whose fruit is sensation. ?hen man $ontrols his feelin's and emotions his sensations are harmoni@ed and all his fun$tions are supplied with ner&e ener'y. 2ut when man 'i&es way to the pleasure sensation he $onsumes or ;eats; of that ener'y and robs his body of its essential ner&e food. Thus e<$essi&e sense pleasure and the pain that follows are desi'nated as ;'ood and e&il.; Gen. 2=1,:14. 1nd a ri&er went out of 4den to water the 'arden> and from then$e it was parted and be$ame four heads. The name of the first is -ishon=

that is it whi$h $ompasseth the whole land of 3a&ilah where there is 'old> and the 'old of that land is 'ood= there is bdellium and the ony< stone. 1nd the name of the se$ond ri&er is Gihon= the same is it that $ompasseth the whole land of Cush. 1nd the name of the third ri&er is 3idde8el= that is it whi$h 'oeth in front of 1ssyria. 1nd the fourth ri&er is the 4uphrates. ;#i&er; symboli@es the a$ti&ity of life in the trees or the $urrent of life in the or'anism A'ardenB. The ;head; of the ri&er represents its dire$ti&e power. The name -ishon is &ariously defined as ;fully diffused ; ;real e<isten$e ; ;perfe$t substantiality ; ;bein' $arried to its hi'hest de'ree.; Spiritually interpreted this definition is des$ripti&e of Spirit at wor8 in manCs $ons$iousness Spirit diffusin' its ideas of intelli'en$e and li'ht into manCs soul. 3owe&er this wor8 of Spirit is not $onfined to manCs body or to the earth but is e&erywhere present. It is the a$ti&ity of di&ine ideas in their fullness. The ri&er -ishon is des$ribed as en$ompassin' ;the whole land of 3a&ilah.; 3a&ilah represents the stru''le of elemental life &irtue born of trial tra&ail or sufferin'. There is 'old in this land and also pre$ious stones whi$h means that it is the realm of reality. In other words we ha&e lo$8ed up in our elemental body all the treasures of Spirit. 1ll the pre$ious thin's of life for whi$h we ha&e been loo8in' are in our body and it is throu'h the inflow of this mi'hty spiritual -ishon that these pre$ious ideas are released. 2ut there is a stru''le or as 0esus said ;tribulation; between the spiritual and the natural. The name Gihon means &ariously ;formati&e mo&ement ; ;a burstin' forth ; ;whirlpool ; ;rapid stream.; This ri&er represents the deifi$ breath of God inspirin' man and at the same time purifyin' his blood in the lun's. 0ob said that ;there is a spirit in man; and that ;the breath of the 1lmi'hty 'i&eth them understandin'.; The ri&er Gihon ;$ompasseth the whole land of Cush.; The name Cush means ;fireli8e ; ;dar8ness ; ;impurity;> and the passa'e refers to the blood:purifyin' pro$ess of the breath. God is breathin' 3is breath throu'h manCs bein' $leansin' the blood stream and fillin' his whole bein' with spiritual inspiration. The name 3idde8el means ;uni&ersal 'enerati&e fluid ; ;rapid stream ; ;rapid spiritual influ<.; The ri&er 3idde8el symboli@es the spiritual ner&e fluid that God is propellin' throu'hout manCs whole bein' $ontinually as the ele$troma'neti$ $enter of e&ery physi$ally e<pressed atom and $ell the &ery eli<ir of life. This wonderful stream of ner&e fluid finds its way o&er all the many ner&es in manCs body 'i&in' him the in&i'oratin' steadyin' power of the 3oly Spirit. 1ssyria represents the psy$hi$ realm or the soul. The ner&e fluid the most attenuated and &olatile fluid of the body brea8s into flares at the ends of the ner&es 'i&in' rise to &arious 8inds of psy$hi$al and mental a$tion formin' $hara$ter or soul. The mind uses the ner&e flares to e<press its ideas.

The name of the fourth ri&er 4uphrates means ;fru$tifyin'; or ;that whi$h is the fru$tifyin' $ause.; Metaphysi$ally it represents the blood stream. The $ir$ulatory system re$ei&es and distributes the nutrients $ontained in the food we eat. The blood stream is $har'ed with the food substan$e for bone mus$le brain teeth and hair. 4&ery part of the or'anism is supplied with substan$e throu'h this wonderful ri&er 4uphrates. Gen. 2=1!:1). 1nd 0eho&ah God too8 the man and put him into the 'arden of 4den to dress it and to 8eep it. 1nd 0eho&ah God $ommanded the man sayin' 5f e&ery tree of the 'arden thou mayest freely eat= but of the tree of the 8nowled'e of 'ood and e&il thou shalt not eat of it= for in the day that thou eatest thereof thou shalt surely die. The Garden of 4den symboli@es the omnipresent unseen realm out of whi$h $omes the &isible uni&erse. Modern s$ien$e has named it the $osmi$ ether. It $annot be des$ribed in human lan'ua'e be$ause it trans$ends all the $omparisons of earth. 0esus said that the ;mysteries; of the 8in'dom were re&ealed to those who were spiritually awa8e but to others must be told in parables. The human body with its psy$hi$al and spiritual attributes $omprises a miniature Garden of 4den and when man de&elops spiritual insi'ht and in thou'ht word and a$t &oluntarily operates in a$$ord with the di&ine law then rulership authority and dominion be$ome his in both mind and body. ;The 8in'dom of God is within you.; 0eho&ah God the a$ti&e representati&e of /i&ine Mind in man pla$es man in the Garden of 4den to ;dress it and to 8eep it.; Man dresses and 8eeps this 'arden by de&elopin' in his $ons$iousness the ori'inal pure ideas imparted by /i&ine Mind. 1s man establishes ideas of Truth he $alls into manifestation his spiritual body ima'ed in substan$e by /i&ine Mind. ;Tree; represents the $onne$tin' lin8 between the formed substan$e AearthB and the formless Ahea&enB. To ;eat; is to appropriate the substan$e of ideas throu'h thin8in' about them. ;4&il; represents error thou'ht $ombinations> that part of $ons$iousness whi$h has lost si'ht of true prin$iples and throu'h sensation be$omes enamored of the thin' formed. Form has its pla$e in $reation but it is subDe$t to the $reati&e idea that be'ets it. The a$ti&ity of an idea in manCs mind produ$es sensation. To be$ome in&ol&ed in the sensation of an idea to the e<$lusion of $ontrol is to eat of the ;tree of the 8nowled'e of 'ood and e&il; and die to all $ons$iousness of the ori'inal idea. Materiality as the ob&erse of spirituality was set up when man be$ame in&ol&ed in thou'hts of the e<ternal in sensation and lost si'ht of the true $reati&e idea. 2e$ause of this man 'radually be$ame separated from the realm of di&ine ideas> in other words from God. /eath is the result of this separation from God. 0esus restored the bro8en life $urrent between God and man and so be$ame the ;Sa&iour; for those who follow 3im. Gen. 2=1*:2!. 1nd 0eho&ah God said It is not 'ood that the man should be alone> I will ma8e him a help mate for him. 1nd out of the 'round 0eho&ah

God formed e&ery beast of the field and e&ery bird of the hea&ens> and brou'ht them unto the man to see what he would $all them= and whatsoe&er the man $alled e&ery li&in' $reature that was the name thereof. 1nd the man 'a&e names to all $attle and to the birds of the hea&ens and to e&ery beast of the field> but for man there was not found a help meet for him. 1nd 0eho&ah God $aused a deep sleep to fall upon the man and he slept> and he too8 one of his ribs and $losed up the flesh instead thereof= and the rib whi$h 0eho&ah God had ta8en from the man made he a woman and brou'ht her unto the man. 1nd the man said This is now bone of my bones and flesh of my flesh= she shall be $alled ?oman be$ause she was ta8en out of Man. Therefore shall a man lea&e his father and his mother and shall $lea&e unto his wife= and they shall be one flesh. 1nd they were both na8ed the man and his wife and were not ashamed. Man must ha&e a&enues throu'h whi$h to e<press himself. These a&enues are the ;help meet; desi'ned by 0eho&ah God. Man represents wisdom. It is not 'ood for wisdom to a$t alone> it must be Doined with lo&e if harmony is to be brou'ht forth. 2oth the soul and the body are helpmeets to man AspiritB a&enues throu'h whi$h he e<presses the ideas of Mind. It is on the soul or substan$e side of $ons$iousness that ideas are ;identified ; that is ;named.; ?hate&er we re$o'ni@e a thin' to be that it be$omes to us be$ause of the namin' power &ested in man AwisdomB. ;4&ery beast of the field; and the ;$attle; represent ideas of stren'th power &itality and life. These ideas must be re$o'ni@ed by the I 1M before they $an be formed. ;The birds of the hea&ens; represent free thou'hts and the inter$han'e between the sub$ons$ious and the $ons$ious a$ti&ities of mind. Man has power to name all ideas that are presented to his $ons$ious mind whether they $ome from within or without. ?isdom the mas$uline phase of man needs a helpmeet or balan$e. %o&e in the soul AwomanB has not yet been de&eloped and established in substan$e. 1 limited $on$ept of 0eho&ah God $aused a deep sleep Amesmeri$ stateB to fall on the man A1damB. 7owhere in S$ripture is there any re$ord to show that 1dam was e&er fully awa8ened> and he AmanB is still partly in this dreamli8e state of $ons$iousness. In this state he $reates a world of his own and peoples it with ideas $orrespondin' to his own sleep:benumbed $ons$iousness. -aul said ;1s in 1dam all die Gfall asleep lose spiritual $ons$iousnessH so also in Christ shall all be made ali&e Gawa8en from $oma or lethar'y into the awareness of Spirit lifeH.; 1wa8enin' $annot be asso$iated with dyin'. The idea that man awa8ens to spiritual or any 8ind of $ons$iousness immediately after ;death ; whether in hea&en hell pur'atory or elsewhere is opposed to Truth. 3is awa8enin' must ta8e pla$e here durin' the time of ;life ; at least while he is partially awa8e and before he sin8s into that deeper sleep or

$oma that we $all death. The S$ripture admonishes us= ;1wa8e thou that sleepest and arise from the dead Gthe mortal dream of lifeH and Christ GTruthH shall shine upon thee.; /a&id sensin' this said ;I shall be satisfied when I awa8e with beholdin' thy form.; The soul is here $omin' into the positi&e de&elopment of di&ine lo&e Athe womanB. %o&e is the passi&e 9uality of mind and must be$ome a$ti&e throu'h manCs &olition before it $an be brou'ht forth> and man must enter into the passi&e side of 2ein' and $ease from outer mental a$ti&ity. This state is symboli@ed by ;deep sleep;> the outer $ons$iousness is 9uiet allowin' the spiritual to e<press itself fully. Man e&ol&es attains $ons$iousness in mind and body as he be$omes aware of the di&ine ideas implanted in his bein'. In this $hapter 1dam ;names;::$alls to $ons$iousness in lifeCs a$ti&ities::the beasts of the field and the birds of the hea&ens Aanimal and intelle$tual realmsB. Then in moments of meditation when the outer mind is still he ma8es $onta$t with the sub$ons$ious. The 3ebrew word from whi$h ;rib; is translated means ;$ur&ed surfa$e ; not spe$ifi$ally one of 1damCs ribs> rather the $ur&es of beauty innate in 1dam. The de&elopment of 4&e is a refinin' pro$ess that helps man to brin' forth his di&ine feminine nature. The rib or bone that be$ame woman is symboli$al of the &ery substantial $hara$ter of the lo&e that she represents. 1dam is the obDe$ti&e and 4&e the subDe$ti&e in primal man both in the same body. 1s man e&ol&es 4&e be$omes obDe$ti&e. ;This is now bone of my bones and flesh of my flesh= she shall be $alled ?oman be$ause she was ta8en out of Man.; If the e'o or will that is man has adhered to the 'uidin' li'ht of Spiritual faithfully and has $arried out in its wor8 the plans that are ideated in wisdom it has $reated a harmonious $ons$iousness. The ori'inal 1dam in 4den is symboli$al of su$h a $ons$iousness. The ;deep sleep; into whi$h the intelle$t is plun'ed when true lo&e is e<perien$ed still pre&ails in human relations. %o&e is the 'reat mystery of life. The spiritually wise see lo&e as the for$e that enfolds with mathemati$al pre$ision the 'ala<ies in spa$e as well as the tiniest atom. S$ien$e names it 'ra&ity.

Chapter III The Fall of Man Genesis 3 4 and !

1CC5#/I7G to the 2ible ;the word of God; is the power that $reated the world as stated in 3ebrews= ;2y faith we understand that the worlds ha&e been framed by the word of God so that what is seen hath not been made out of thin's whi$h appear.;

The 1st $hapter of 0ohn e<plains that ;the ?ord; was in the be'innin' with God and was God and that throu'h the ?ord all thin's were made. So it is not true to say that the 2ible is ;the $reati&e ?ord; of God. The Christ in 0esus is the $reati&e ?ord. Spiritual man is the ?ord of God and the 2ible bears ;witness of the word of God.; 1s 0esus tau'ht= ;Fe sear$h the s$riptures be$ause ye thin8 that in them ye ha&e eternal life> and these are they whi$h bear witness of me> and ye will not $ome to me that ye may ha&e life.; Man fell be$ause he did not 8eep his mind on the sour$e of life. 3e departed from spiritual $ons$iousness and saw both 'ood and e&il. If he had held to the one 'ood 'ood is the only thin' that he $ould ha&e manifested. The ?ord of God is the li&in' $reati&e for$e that is manCs spiritual mind. 1s 0esus said to those 0ews who sear$hed the S$riptures for eternal life= ;Fe ha&e not his word abidin' in you.; Those who sear$h the S$riptures and thin8 that throu'h them they will 'et life are a$$ordin' to 0esus i'norin' the omnipresent $reati&e word and separatin' themsel&es from its perfe$t manifestation man. Man is fallin' Dust to the e<tent that he is i'norin' the li&in' ?ord in himself. Man must 8eep affirmin' the li&in' ?ord> then he will ha&e the transformed body. 0esus Christ is the ?ord demonstrated as perfe$t man and throu'h 3im we are sa&ed from the fall. In these words we find an epitome of both the law and the 'ospel. The 2ible is at the same time the simplest and the 'reatest of all boo8s. It is 'reat be$ause it deals with 'reat matters in simple ways. It eliminates the transient unne$essary temporalities and 'oes dire$t to the 'ist of the subDe$t. ?e ha&e not understood the depth and hei'ht of these simple alle'ories and symbols sprin8led all throu'h the 2ible. They are $ondensed e<planations stripped of minor details of the 'reat underlyin' laws of e<isten$e. 1 mortal des$ription of $reation would ma8e time a ne$essary element but the author of Genesis is not $au'ht in this trap of mortality. ;In the be'innin' God $reated.; Time is a human in&ention and a$ts as a barrier to a broader $on$eption of $reati&e pro$esses. 1ll attempts to find a date for the be'innin' of man are futile. Fears are asso$iated with e&ents and when the e&ents are past the years 'o with them. States of mind ma8e e&ents and new states of mind are $onstantly bein' formed> $onse9uently e&ery moment is the be'innin' of a new $reation to the indi&idual. It is of no pra$ti$al &alue to a man to 8now that the world has Dourneyed around the sun si< thousand or si< million years sin$e it was formed. The important thin' is to 8now where man stands in relation to the $reati&e law. The 2ible puts history before us as if we were part of e&ery e&ent whi$h we are. The one Mind is mo&in' in its realm of ideas ;o&er all and throu'h all and in all.;

The alle'ory of the Garden of 4den of the man and the woman and the serpent represents the de&elopment of ideas in indi&idual $ons$iousness not the de&elopment of a planetary system. The latter is the narrow $on$lusion of the $asual obser&er. Creation is the e&olution of ideas in mind. Creation is the de&elopment of indi&iduality> hen$e the one obDe$t of all $reati&e pro$esses is the ma8in' of man. In the de&elopment of indi&iduality the fa$tors des$ribed in the alle'ory are a$ti&e in e&ery one of us at this moment and the $reatin' is 'oin' on ri'ht now. The reason why God $reated man potentially perfe$t and then set him the tas8 of pro&in' it is found in the mysterious pro$ess $alled self:identifi$ation. Man ma8es himself after the pattern desi'ned by the Great 1r$hite$t. In pro&in' his ability to $arry out the di&ine plan he pro&es himself perfe$t. 1s we study mind we find that e&ery thou'ht tends to find e<pression> that the formless and the formed 'o hand in hand> that you $annot ha&e an idea in your mind without its immediately ta8in' form as a mental pi$ture whi$h in due $ourse is $lothed upon with substan$e and life ;a lo$al habitation and a name.; Three fundamental fa$tors are at the basis of all manifestation namely intelli'en$e life and substan$e. /i&ine intelli'en$e re&eals perfe$t ideas as the basis of e<isten$e. 1ny $on$eption other than this is ;eatin'; or appropriatin' thou'hts that seem both 'ood and e&il. This $on$eption of opposites leads to all 8inds of inharmonies. It is the ;serpent ; ;more subtle than any beast of the field ; that su''ests this to man. The serpent represents life in whi$h is &ibration $olor sound in fa$t all sensation. Sense $ons$iousness is another name for the serpent. The word sensation either written or spo8en su''ests the sinuous mo&ement and warnin' hiss of the serpent. The life idea is manifest in the sinuous shape of the mi'hty li'htnin' $hain dartin' from s8y to earth as well as in the subtle sensations that sweep throu'h the soul. The soul A4&eB is attra$ted by this realm of sensation and is psy$holo'i@ed by its promises of pleasure. It is a ;deli'ht to the eyes ; is ;'ood for food ; is to be desired to ma8e one wise. ?hen we indul'e any of the sensations of the flesh for the mere pleasure that a$$ompanies the indul'en$e we are followin' the delusi&e su''estions of the serpent instead of listenin' to the word of God. -ain disease and finally death always result from su$h i'norant tran'ression of the di&ine daw. %ife is a fundamental fa$tor in all e<isten$e. The most &ital word in any or all lan'ua'es is ;life.; ?ithout life there $ould be no e<isten$e. In manCs estimation life is so 'reat a thin' that he often uses the word ;li&in'; as representin' all e<isten$e. 2ut life is not all of e<isten$e. %o&e substan$e power intelli'en$e these all play their part> and abo&e all is man spiritual man. ?hen man riots in the realm of ideas A;birds of the hea&ens;B and loses si'ht of God in the pursuit of his art he be$omes unbalan$ed. This applies to all who are so enamored of

the outer that they lose dominion o&er the inner. ?hen man fails to master his sensations and 'i&es himself up to the un$ontrolled enDoyment of life he is losin' his dominion and must suffer the $onse9uen$es of trans'ressin' the law. %isten to the &oi$e of wisdom and 8eep a steady rein on ;e&ery beast of the field;= the life for$es in the natural world. Man should therefore be e&er on the alert to maintain his dominion and mastery o&er all the ideas of the mind and sensations of the body. The wise man ne&er 'i&es himself up to pleasure see8in' in the world or in his body. 4&erythin' has its use in the di&ine e$onomy and man as the master builder should e&er be see8in' to $arry out the di&ine plan. In $onsiderin' a pra$ti$al appli$ation of this alle'ory let e&ery man as8 himself 1m I entan'led in the $oils of the serpent of senseI The S$ripture says that the serpent was the most subtle of all the beasts of the field that the %ord God $reated. That subtle sensuous feelin' that thrills you is the beast of the field. The elemental life for$es of your body are minute serpents. The reprodu$ti&e elements in your body are in the form of minute serpents. These serpents are &ery obedient to your thou'ht. 2y thin8in' about some sense pleasure you $an $on$entrate them in the fun$tion of life 'i&in' and they will blend all their ener'ies to 'i&e you pleasure. 2ut remember that in so doin' you may be robbin' some other fun$tion of its life and it will deteriorate in $onse9uen$e. The person who 'i&es up to the pleasures of se< eats from the tree of life until the body is depleted in e&ery fun$tion> e&en se< itself dies of its own i'noran$e. ?hat is the remedyI Conser&ation mastery $ontrol. Man must $ontrol e&ery one of the elemental for$es of his bein'. In other words instead of bein' tempted by the de&il of sensation instead of yieldin' $ompletely to the pleasure of li&in' he must study the obDe$t of life as a whole. There are two ways of li&in' open to man. 5ne is SatanCs way= throu'h e<perien$e of e&il man 'ains by $ontrast a $on$ept of 'ood. The other is GodCs way= throu'h $ons$iousness of 'ood man sees that e&il is unreal and unne$essary. 4&ery man and woman in the world is followin' one or the other of these two $ourses in the de&elopment of his indi&iduality. Good and e&il seem to be pitted a'ainst ea$h other in the world but it is not ne$essary for man to eat of the tree of 'ood and e&il> he need not ha&e a 8nowled'e of e&il in order to reali@e the allness of 'ood. If he follows GodCs way whi$h is to 8now the 'ood first last and always his mind will be$ome so $har'ed with 'ood that e&il will be to him totally unreal. Fou will find men on e&ery side meetin' temptation in GodCs way by 8nowin' the 'ood affirmin' the 'ood and li&in' it a$$ordin' to their faith in God. I 8now men who ha&e ne&er ta8en a drin8 of whis8ey. They ha&e not found it ne$essary to be$ome into<i$ated in order to e<perien$e the feelin' of sobriety. They ha&e better dominion o&er their appetites than those who ha&e 'i&en up to SatanCs way of e<perien$e. There are men in

the world who are li&in' a pure life. They 8now the Doy of purity in the se< dominion. They ha&e pro&ed that dominion o&er se< under the 'uidan$e of Spirit is a ne$essary part of the re'eneration tau'ht by 0esus. ;For there are eunu$hs that were so born from their motherCs womb= and there are eunu$hs that were made eunu$hs by men= and there are eunu$hs that made themsel&es eunu$hs for the 8in'dom of hea&enCs sa8e.; Gen. 3=1:!. 7ow the serpent was more subtle than any beast of the field whi$h 0eho&ah God had made. 1nd he said unto the woman Fea hath God said Fe shall not eat of any tree of the 'ardenI 1nd the woman said unto the serpent 5f the fruit of the trees of the 'arden we may eat= but of the fruit of the tree whi$h is in the midst of the 'arden God hath said Fe shall not eat of it neither shall ye tou$h it lest ye die. 1nd the serpent said unto the woman Fe shall not surely die= for God doth 8now that in the day ye eat thereof then your eyes shall be opened and ye shall be as God 8nowin' 'ood and e&il. The serpent is sense $ons$iousness. It may also be $alled desire sensation or the a$ti&ity of life in e<ternal manifestation apart from the di&ine sour$e of life. ;?oman; represents lo&e or feelin' in the indi&idual $ons$iousness and symboli@es the soul. /esire for sensation or a$ti&ity in the e<ternal first tempts the soul the $enter of feelin' and emotion. The temptation of sense is at first &ery subtle enterin' the $ons$iousness to stir up doubt and slyly as8in' the 9uestion ;?hy notI; From the $enter of oneCs bein' the life:'i&in' e&er:bearin' tree of the Spirit of God spreads its bran$hes into e&ery department of mind and body. Its fruits are intelli'en$e to the mind substan$e to the body and life to the entire bein'. The warnin' 'i&en by 0eho&ah God was that man should not eat of AappropriateB the fruit of this tree. In spiritual re&elation we dis$ern that manCs $ardinal mista8e is to appropriate the pure essen$e of God in order to e<perien$e selfish sensuous pleasure. The serpent is slyly su''estin' to the soul that it indul'e in the pleasures of sense and that the e<perien$e will result in a deeper understandin' of God and 3is laws. The indi&idual $an always find ar'uments that to his own mind Dustify indul'en$e. This tenden$y may be des$ribed as sensation be'uilin' man from his Garden of 4den $ons$iousness. Gen. 3=(:). 1nd when the woman saw that the tree was 'ood for food and that it was a deli'ht to the eyes and that the tree was to be desired to ma8e one wise she too8 of the fruit thereof and did eat> and she 'a&e also unto her husband with her and he did eat. 1nd the eyes of both were opened and they 8new that they were na8ed> and they sewed fi':lea&es to'ether and made themsel&es aprons. ?oman the intuiti&e or feelin' side of manCs nature dis$erns that a$ti&ity in ideas be'ets 8nowled'e but the 8nowled'e 'ained is not ne$essarily of a di&ine nature. %o&e

or feelin' AwomanB a$tin' independently of wisdom AmanB is not reliable. The ;eyes; are the per$epti&e fa$ulty of mind and unless the per$eption is established in Truth one sees or per$ei&es duality. ?hen one deli'hts in 8nowled'e that is less than Truth oneCs $apa$ity to re$ei&e inspiration dire$t from /i&ine Mind is lessened or lost. 2oth lo&e AwomanB and wisdom AmanB be$ome in&ol&ed in a $ounterfeit 8nowled'e throu'h ;eatin'; ideas inappropriate to the di&ine nature. In the S$riptures fi's are representati&e of the ;seed; of man. This seed is in its ori'inal essen$e mind ener'y and when ideas are 8ept in $onta$t with /i&ine Mind the seed of man is the life stream in its ori'inal purity. ManCs sin is the misappropriation of ideas whi$h leads to sensation. ?hen man and woman are Doined::that is one in sin::they are un$lothed of the 'arment of Truth or ;na8ed.; ?hen wisdom and lo&e man and woman are Doined in the $ons$iousness that God inspires all their thou'hts and a$ts the 'ross sensations of the flesh will be ;lifted up ; that is 'lorified. ;I if I be lifted up from the earth will draw all men unto myself.; This is the ;holy marria'e.; Gen. 3=*:12. 1nd they heard the &oi$e of 0eho&ah God wal8in' in the 'arden in the $ool of the day> and the man and his wife hid themsel&es from the presen$e of 0eho&ah God amon'st the trees of the 'arden. 1nd 0eho&ah God $alled unto the man and said unto him ?here art thouI 1nd he said I heard thy &oi$e in the 'arden and I was afraid be$ause I was na8ed> and I hid myself. 1nd he said ?ho told thee that thou wast na8edI 3ast thou eaten of the tree whereof I $ommanded thee that thou shouldest not eatI 1nd the man said The woman whom thou 'a&est to be with me she 'a&e me of the tree and I did eat. The ;$ool of the day; represents the rela<ation or emptiness that follows sense e<pression. 1fter the hi'h tide of sensation has subsided the &oi$e of 0eho&ah God $ommonly $alled $ons$ien$e is heard. Man is $on&in$ed that he has a$ted out of harmony with di&ine law. 1fter e<perien$in' sensation the pi$ture &isuali@ed by the $ons$ious mind is impressed on the life stream and sets up a sub$ons$ious tenden$y. Cons$iousness would hide from fa$in' this situation ta8in' refu'e amon'st the ;trees of the 'arden; Aother sensationsB but this is not the way to redemption. 4&ery idea is to be dealt with. 1ll error is for'i&en when Truth is brou'ht to bear on it and if this method is pursued only $onstru$ti&e thou'ht habits will be put into a$ti&ity in the sub$ons$ious realm of mind. 0eho&ah God wal8s $ontinually in the 'arden Athe bodyB $allin' unto 1dam AlifeB and when man raises his thou'hts and feelin's Godward he $onta$ts the inspiration of 2ein' and builds a'ain the immortal $ons$iousness. The soul or ;woman; is the feminine aspe$t of man. It is throu'h the affe$tions Alo&eB that man be$omes in&ol&ed in sensation. ?hen a desire of the soul AwomanB presses for

attention man often 'i&es way to his feelin's instead of raisin' them throu'h wisdom to $onform to hi'her prin$iples. In Truth feelin' must be dis$iplined and refined and desire for sense pleasure eliminated. ?hen $ons$iousness is purified throu'h the 8nowled'e of Truth and thou'ht for$e is established in harmonious relation to di&ine ideas the woman Afeelin'B will be Doined with man AwisdomB and the holy marria'e A'eneration of di&ine ideasB will a'ain be $onsummated. ;Therefore shall a man lea&e his father and mother and shall $lea&e unto his wife= and they shall be one flesh ; writes the author of Genesis and 0esus &erifies it in Matthew 1+=!= ;For this $ause shall a man lea&e his father and mother and shall $lea&e to his wife> and the two shall be$ome one flesh.; Indes$ribable Doy is the herita'e of those who submit their se< relations to God in prayer. Gen. 3=13:14. 1nd 0eho&ah God said unto the woman ?hat is this thou hast doneI 1nd the woman said The serpent be'uiled me and I did eat. 1nd 0eho&ah God said unto the serpent 2e$ause thou hast done this $ursed art thou abo&e all $attle and abo&e e&ery beast of the field> upon thy belly shalt thou 'o and dust shalt thou eat all the days of thy life. Man e&er see8in' an e<$use for sin puts the blame on God for endowin' him with sensation. Sensation is itself a di&ine $reation and all GodCs $reation was pronoun$ed ;'ood.; This brin's us to the root $ause of the appetite that $ra&es stimulants and 'oes to e<$ess in see8in' satisfa$tion. Throu'h listenin' to the serpent of sense man 'oes beyond the limit set by natural or di&ine law and be$omes a 'lutton and drun8ard of sensation. The remedy is for him to ta8e up the problem from a spiritual standpoint in the 8nowled'e that sensation is a mental 9uality that $an be satisfied only by his $ulti&atin' the spiritual side of his nature. ?hen the desire for sensation leads man to dissipate the pre$ious fruit of the tree of life in his earthly 'arden the whole ner&ous system is depleted and loses its $apa$ity to $onta$t the hi'her life $urrent and supermind wisdom. Then man feels a la$8 of somethin'> he is ;na8ed.; Sensation is no lon'er a hea&enly e$stasy but a fleshly &ibration and $rawls on its ;belly ; eatin' ;dust; all the days of its life. ?e often wonder why God $ursed the serpent sin$e 3e $reated him for the &ery purpose of enablin' man to ha&e sensation. The author of Genesis dis$erned that $ertain prin$iples were in operation> that when the $reati&e life whi$h 0eho&ah God breathed into manCs nostrils was ta8en away there would be a fall from di&ine union and man would ha&e to suffer $ertain $onditions that would follow. So the $urse was not imposed dire$tly by 0eho&ah but as a result of manCs brea8in' $ertain laws. Gen. 3=1!:1+. 1nd I will put enmity between thee and the woman and between thy seed and her seed= he shall bruise thy head and thou shalt bruise his heel. Ento the woman he said I will 'reatly multiply thy pain and thy $on$eption> in pain thou shalt brin' forth $hildren> and thy desire shall be to

thy husband and he shall rule o&er thee. 1nd unto 1dam he said 2e$ause thou hast hear8ened unto the &oi$e of thy wife and hast eaten of the tree of whi$h I $ommanded thee sayin' Thou shalt not eat of it= $ursed is the 'round for thy sa8e> in toil shalt thou eat of it all the days of thy life> thorns also and thistles shall it brin' forth to thee> and thou shalt eat the herb of the field> in the sweat of thy fa$e shalt thou eat bread till thou return unto the 'round> for out of it wast thou ta8en= for dust thou art and unto dust shalt thou return. The seed of the woman is from God> it is the spiritual life that $omes from the fountainhead. The seed of the serpent is fallen sense $ons$iousness and there is enmity between the two. The effe$t as set forth in the te<t des$ribin' the sufferin' $ommon to most women needs no metaphysi$al interpretation. The interpretation usually 'i&en is that the ;seed; that bruised the head of the serpent was 0esus. 2ut these &erses were written lon' before the time of 0esus so they must refer to $ertain prin$iples. The heel represents the a$ti&ity of the will in the body. ?hen one is willful the tenden$y is to for$e the heel into the 'round. ?hen you do that you are determined. ?hen you ma8e up your mind that you are not 'oin' to be 'o&erned by your sensations you plun'e the whole man into spiritual $ons$iousness throu'h whi$h you are prote$ted from sense. 1ll throu'h the a$$ount of the fall of man are found these promises of redemption impli$ations that man has within him a sa&in' $ons$iousness. The story of 4&e symboli@es the truth that instead of brin'in' forth ideas in the realm of supersubstan$e the feminine is $ompelled to $lothe its ideas with flesh and brin' them forth in the earthly $ons$iousness. 3a&in' lost $ons$iousness of God as its 'uidin' li'ht the soul turns to its hi'hest $on$ept of wisdom the intelle$t AhusbandB. The intelle$t ha&in' lost $onta$t with its inner li'ht is no lon'er possessed of the ability to ideate dire$t from God and man is for$ed to $ulti&ate the 'round and toil physi$ally. 0esus demonstrated manCs spiritual ability when dire$t from the ether as a substan$e base 3e produ$ed the fishes and loa&es to feed more than fi&e thousand persons. Gen. 3=2,. 1nd the man $alled his wifeCs name 4&e> be$ause she was the mother of all li&in'. The name 4&e means ;elemental life ; ;life ; ;li&in'.CC 4&e represents the soul re'ion of man and is the mother prin$iple of God in e<pression throu'h whi$h life is e&ol&ed. The I 1M AwisdomB puts feelin' into what it thin8s and so 4&e Afeelin'B be$omes the ;mother of all li&in'.; 2a$8 of feelin' is the pure life essen$e of God. 1dam and 4&e symboli@e the I 1M indi&iduali@ed in life and substan$e. They are the primal elemental for$es of 2ein' itself. The 3ebrew &erb hoh ;to be bein'; luminous absolute life whi$h forms the basis of the name Ihoh A0eho&ahB is the basis also of the word 4&e> howe&er due to a sli'ht

$han'e in $hara$ters and a hardenin' of the &owels it no lon'er represents absolute life but the stru''le of elementary e<isten$e. This indi$ates the stru''le of the soul to re'ain its perfe$t state of e<isten$e in the 1bsolute God. Gen. 3=21. 1nd 0eho&ah God made for 1dam and for his wife $oats of s8ins and $lothed them. Man ori'inally was $onne$ted with the warm $urrents of spiritual life but when these $urrents were bro8en by thou'hts of separation he re9uired prote$tion from e<ternal in&adin' thou'hts hen$e the ;$oats of s8ins.; This need is e&iden$ed by the outer s8in $o&erin' the sensiti&e ner&es of our body and the dan'er of infe$tion when this $o&erin' is bro8en. ?hen spiritual thou'ht be$omes supreme in $ons$iousness the ;$oat of s8ins; 'i&es way to the manifestation of the spiritual body spo8en of by -aul. Corruptible flesh is the manifestation of $orrupt ideas in mind. ;2e ye transformed G$han'ed in formH by the renewin' of your mind.; Gen. 3=22:24. 1nd 0eho&ah God said 2ehold the man is be$ome as one of us to 8now 'ood and e&il> and now lest he put forth his hand and ta8e also of the tree of life and eat and li&e for e&er::therefore 0eho&ah God sent him forth from the 'arden of 4den to till the 'round from when$e he was ta8en. So he dro&e out the man> and he pla$ed at the east of the 'arden of 4den the Cherubim and the flame of a sword whi$h turned e&ery way to 8eep the way of the tree of life. ;0eho&ah God; is /i&ine Mind identified as the Christ Mind or I 1M man. ;Good and e&il ; primarily representin' the two poles of 2ein' are opposite but not ad&erse to ea$h other. Man de&eloped di&ine $ons$iousness::$ame into an understandin' of ideas in their relation to 2ein' itself::and when he be$ame in&ol&ed so intensely in the feelin' or ne'ati&e side of his nature he lost $ons$iousness of the e9uilibrium of the Christ Mind. ?ill be$ame independent of wisdom and an unbalan$ed $ondition in both mind and body was set up. 1nd ;lest he put forth his hand Gappropriatin' power of mindH and ta8e also of the tree of life and eat and li&e for e&er ; usin' the for$es of 2ein' toward the e<pression of a $ons$iousness ad&erse to the Christ Mind omnipresent wisdom $losed the door to the within until man should a'ain enter into the ;'arden; by establishin' the di&ine $ons$iousness Christ the ?ay. The ;'arden; symboli@es the spiritual body in whi$h man dwells when he brin's forth thou'hts after the pattern of the ori'inal di&ine ideas. This ;'arden; is the substan$e of God. ;4den; is a state of perfe$t relations amon' the ideas of 2ein'. The ;'arden of 4den; is the di&ine $ons$iousness. 3a&in' de&eloped a $ons$iousness apart from his di&ine nature man must ;till the 'round from when$e he was ta8en;::that is $ome into the reali@ation of God as the substan$e of his bein'::and e<press ideas in harmony with /i&ine Mind. ?isdom and lo&e are Doined in God and a perfe$t balan$e is stru$8 in $ons$iousness between 8nowin' and feelin' when man spirituali@es his thou'hts.

The ;east; is the within. ;Cherubim; refers to prote$tion of the sa$red life. The inner spiritual life is prote$ted from the outer $oaser $ons$iousness. The ;flame of a sword; is the di&ine idea or ?ord of God. Man unites with the inner ?ord or sa$red life throu'h the Christ Mind. Gen. 4=1:2. 1nd the man 8new 4&e his wife> and she $on$ei&ed and bare Cain and said I ha&e 'otten a man with the help of 0eho&ah. 1nd a'ain she bare his brother 1bel and 1bel was a 8eeper of sheep but Cain was a tiller of the 'round. The story of Cain and 1bel is an alle'ory of the mo&ement of $ertain departments of the soul or $ons$iousness. The name Cain means ;possession.; This refers dire$tly to that part of human $ons$iousness whi$h stri&es to a$9uire and possess selfishly. Cain was a tiller of the soil whi$h shows that he is of the earthly domain. The name 1bel means ;breath ; whi$h pla$es 1bel in the air or spiritual realm. The two are brothers that is are $losely related in the $ons$iousness. 1bel does not represent the hi'h spiritual $ons$iousness but the life ener'y that $ontrols the animal fun$tions= he was a sheep raiser. The 3indu metaphysi$s would $all 1bel the animal soul and Cain the physi$al body. -aul would $all 1bel the ;$reature; and Cain ;the flesh.; Gen. 4=3:4a. 1nd in pro$ess of time it $ame to pass that Cain brou'ht of the fruit of the 'round an offerin' unto 0eho&ah. 1nd 1bel he also brou'ht of the firstlin's of his flo$8 and of the fat thereof. Ma8in' sa$rifi$es unto 0eho&ah is symboli$ of a refinin' pro$ess that is $onstantly 'oin' on in $ons$iousness. 0eho&ah is the one uni&ersal Mind whi$h is the re$epta$le of all ideas and re$ei&es all. ?hen you ha&e a thou'ht of lo&e and 'ood will you set free in&isible emanations that are impre'nated with these ideas. These as$end to a hi'her realm and form a part of your spiritual soul at the same time relatin' you to 0eho&ah who is the presidin' o&ersoul of the ra$e. This is the inner meanin' of the offerin' of sa$rifi$es to 0eho&ah. 4&erythin' in nature is 'oin' throu'h this refinin' pro$ess and there is a $onstant as$ension of substan$e to mind and of mind to Spirit. ?e are tau'ht that a time will finally $ome when the whole uni&erse will be resol&ed ba$8 into its ori'inal essen$e in God. Gen. 4=4b:1!. 1nd 0eho&ah had respe$t unto 1bel and to his offerin'= but unto Cain and to his offerin' he had not respe$t. 1nd Cain was &ery wroth and his $ountenan$e fell. 1nd 0eho&ah said unto Cain ?hy art thou wrothI and why is thy $ountenan$e fallenI If thou doest well shall it not be lifted upI and if thou doest not well sin $ou$heth at the door> and unto thee shall be its desire> but do thou rule o&er it. 1nd Cain told 1bel his brother. 1nd it $ame to pass when they were in the field that Cain rose up a'ainst 1bel his brother and

slew him. 1nd 0eho&ah said unto Cain ?here is 1bel thy brotherI 1nd he said I 8now not= 1m I my brotherCs 8eeperI 1nd he said ?hat hast thou doneI the &oi$e of thy brotherCs blood $rieth unto me from the 'round. 1nd now $ursed art thou from the 'round whi$h hath opened its mouth to re$ei&e thy brotherCs blood from thy hand> when thou tillest the 'round it shall not hen$eforth yield unto thee its stren'th> a fu'iti&e and a wanderer shalt thou be in the earth. 1nd Cain said unto 0eho&ah My punishment is 'reater than I $an bear. 2ehold thou hast dri&en me out this day from the fa$e of the 'round> and from thy fa$e shall I be hid> and I shall be a fu'iti&e and a wanderer in the earth> and it will $ome to pass that whosoe&er findeth me will slay me. 1nd 0eho&ah said unto him Therefore whosoe&er slayeth Cain &en'ean$e shall be ta8en on him se&enfold. 1nd 0eho&ah appointed a si'n for Cain lest any findin' him should smite him. The thou'hts of the mind are nearer to the Spirit than are the emanations of the body. 3en$e the offerin' of 1bel AmindB was more a$$eptable to 0eho&ah than was that of Cain AbodyB. The 8illin' out of all human sympathy and lo&e by the body selfishness is the slayin' of 1bel by Cain. ?hen the body demands possession of all the resour$es of mind it redu$es e<isten$e to mere material li&in'> it has slain 1bel whose blood of life then $ries from the earthly $ons$iousness A'roundB to 0eho&ah for e<pression. ?hen the selfishness of the body has 8illed out the finer impulses of the mind and redu$ed all the hi'her aspirations to a material le&el of e<isten$e there is no lon'er any pleasure in li&in'. ?ithout the mind the body is a mere ma$hine with little sensation and ma8es no pro'ress. Cain thus tills the 'round but it yields him no stren'th. The body feels its de'radation and those who 'et into this de'raded $ondition are usually miserable. Thus CainCs punishment is 'reat. 3e fears the &en'ean$e of the other fa$ulties> fears that they may $ondemn the body ACainB for its impoten$y. 2ut 0eho&ah di&ine law has fi<ed a limit to this $ondemnation and we are warned that we must not destroy the body howe&er 'reat its sins. This mar8 set upon Cain to pre&ent his bein' slain is manCs $ons$iousness of his di&ine ori'in. 7o matter how deep the body e'o may be in trans'ressions it still bears the stamp of God and $an ne&er be 8illed out entirely. ?e $annot 8ill life for it is eternal> but we $an allow the body e'o ACainB to 8ill the $ons$iousness of life within the indi&idual or'anism. 4&ery man by his e<ample and word is his brotherCs 8eeper. 0esus said ;4&en so let your li'ht shine before men> that they may see your 'ood wor8s and 'lorify your Father who is in hea&en.; This does not nullify the innate freedom of your brother but rather stren'thens your ability to $o:operate with the 'ood and ma8e it manifest in your life. Gen. 4=1(:24. 1nd Cain went out from the presen$e of 0eho&ah and dwelt in the land of 7od on the east of 4den. 1nd Cain 8new his wife> and she $on$ei&ed and bare 4no$h= and he builded a $ity and $alled the name of the

$ity after the name of his son 4no$h. 1nd unto 4no$h was born Irad> and Irad be'at MehuDael> and MehuDael be'at Methushael> and Methushael be'at %ame$h. 1nd %ame$h too8 unto him two wi&es= the name of the one was 1dah and the name of the other Jillah. 1nd 1dah bare 0abal= he was the father of su$h as dwell in tents and ha&e $attle. 1nd his brotherCs name was 0ubal= he was the father of all su$h as handle the harp and pipe. 1nd Jillah she also bare Tubal:$ain the for'er of e&ery $uttin' instrument of brass and iron= and the sister of Tubal:$ain was 7aamah. 1nd %ame$h said unto his wi&es= 1dah and Jillah hear my &oi$e> Fe wi&es of %ame$h hear8en unto my spee$h= For I ha&e slain a man for woundin' me 1nd a youn' man for bruisin' me= If Cain shall be a&en'ed se&enfold Truly %ame$h se&enty and se&enfold. 1fter he had 8illed 1bel Cain went out from the presen$e of 0eho&ah Athe body $ons$iousness lost its $onta$t with its spiritual sour$eB and dwelt in the land of 7od on the east of 4den. 1fter any positi&e a$tion of the mind there is always an apparent ne'ati&e rea$tion. 7od a name meanin' ;wanderin' with un$ertainty ; su''ests the seemin'ly un'uided a$ti&ity of manCs sub$ons$iousness durin' periods of sleep. The fundamental idea in the word 7od is that of un$ertainty of mind bewilderment. The name 4no$h means ;founder ; ;$entrali@er.; Metaphysi$ally it denotes entran$e into and instru$tion in a new state of thou'ht or understandin'. The name Irad means ;self:leadin' passion ; ;blind whirlin'.; Irad represents a state in the physi$al or body $ons$iousness and or'anism of man the embodiment of the stubborn foolish destru$ti&e de&ourin'::yet transitory and fleetin'::emotions and desires that are the result of the sense manCs i'norant $onfused thou'hts and beliefs. The name MehuDael means ;manifestation of stren'th ; ;physi$al demonstration of power.; Metaphysi$ally MehuDael represents the belief of the outer man that stren'th and power are purely physi$al. This belief leads to error manifestations and demonstrations of power and stren'th that always lead to trouble of some 8ind> and the outer personal man usually attributes to God the affli$tions and 'riefs that are the result of his own error a$ti&ities. The name Methushael means ;man of God.; Metaphysi$ally Methushael denotes the idea that man is a spiritual and perfe$t bein' whi$h is inherent e&en in the body $ons$iousness of man ACain and his des$endants represent the body or physi$al $ons$iousnessB. Methushael also denotes the error thou'ht of death of the disinte'ration of the outer or'anism that unenli'htened man thin8s is desirable ine&itable of God. The name %ame$h means ;stren'th ; ;health ; ;power.; Metaphysi$ally %ame$h

represents the thou'ht of stren'th and youth that is $arnal and physi$al. The name 1dah means ;beauty or $omeliness ; ;adornment ; ;pleasure.; Metaphysi$ally 1dah symboli@es a phase of the human soul the lo&e nature. %o&e e&en in limited personal $ons$iousness and e<pression has its pleasin' aspe$t A;pleasure;B. The e<pression of it adorns one with a $ertain beauty of $hara$ter and a 'ra$e and $omeliness that are la$8in' in persons who are wantin' in lo&e. The name Jillah means ;deep ; ;dar8ness 'loom or shadow ; ;s$reened ; ;&eiled ; ;prote$ted.; Jillah represents the &ery 'reat or dense obs$urity of thou'ht re'ardin' his true spiritual nature and $apabilities that e<ists in the soul of the indi&idual who is still li&in' wholly in the outer or sense $ons$iousness. %a$8 of true and $lear understandin' at this phase of unfoldment is a prote$tion to the indi&idual in that it shields or s$reens him from e<perien$es that he is not yet able to meet yet would ha&e to fa$e if it were possible for the full li'ht of Truth to enter his $ons$iousness at this time. The name 0abal means ;a stream ; ;a wellin' up ; ;abundan$e.; 0abal represents the transitoriness of the outer physi$al $hara$ter of the man who dwells in the animal: stren'th $ons$iousness. The ne'ati&e aspe$ts of the name::;wanderer ; ;passin' away ; ;'oin' out;::all imply la$8 of permanen$e. The word $attle refers to animal stren'th. Stream means the ;life flow.; The name 0ubal means ;prin$iple of sound ; ;harmony ; ;melody.; 0ubal ;was the father of all su$h as handle the harp and pipe;> in other words metaphysi$ally he represents a prin$iple of harmony whi$h mi'ht find e<pression in musi$al instruments. Thus 0ubal symboli@es the natural rhythm harmony and Doy of life that are e<perien$ed when the soul radiates 'ra$e beauty of thou'ht and $hara$ter and $omeliness A1dah mother of 0ubalB and the body is healthy and stron'. The name Tubal:$ain means ;diffusion of Cain ; ;diffusion of worldly possessions ; ;flowin' of $entrali@ed mi'ht.; Cain represents the sense selfishness $entered by an indi&idual in his own physi$al bein'. Tubal:$ain denotes a broadenin' out of the selfishness represented by Cain or the same selfishness operatin' on a broader more uni&ersal base. Tubal:$ain is sometimes said to ha&e been the in&entor of the art of for'in' metals into $uttin' instruments. The name 7aamah means ;amity ; ;so$ial unity ; ;'ra$e ; ;sweet or pleasant.; Metaphysi$ally 7aamah represents the animal soul in pleasin' harmonious $ombination with youth e&en thou'h the $ons$iousness here is of the stren'th and youth of the outer man. Gen. 4=2!:2(. 1nd 1dam 8new his wife a'ain> and she bare a son and $alled his name Seth= For said she God hath appointed me another seed instead of 1bel> for Cain slew him. 1nd to Seth to him also there was born a son> and he $alled his name 4nosh. Then be'an men to $all upon the name of 0eho&ah.

The third son of 1dam and 4&e Seth was born after the death of 1bel. The name Seth means ;$ompensation ; ;substituted;> but more parti$ularly it $arries the idea of settled pla$ed set. The root idea is that of surroundin' sympatheti$ for$es whi$h en&elop a thin' and define its limits. Some mysti$s ha&e seen in the meanin' of the name a referen$e to the law of destiny= that whi$h predetermines a thin' and settles the order of its o$$urren$e. ?hile man is in a sense a $reature of free will yet in a lar'er sense he is a son of God made in 3is ima'e and li8eness and destined to e<press and demonstrate spiritual perfe$tion. There is in all the uni&erse in$ludin' man a balan$in' power of 'ood of prote$tion that $auses readDustment and healin' to super&ene after e&ery trans'ression of law or wanderin' away from that whi$h is wholesome and true. This is set forth &ery $learly in 2ible symbolo'y and history. 4&ery time man has wandered away 'one to some e<treme he has e<perien$ed a rea$tion and been led ba$8 to a saner standpoint. It is thus that he e&ol&es and 'rows into a full $ons$iousness of his perfe$t 'ood. 3is 'rowth in Christli8eness is 'reatly a$$elerated howe&er when he $omes into a 8nowled'e of the Truth that ma8es him free and be'ins to thin8 and a$t $ons$iously and &oluntarily in harmony with it. The spiritual idea 8illed out by the $arnality of Cain Arepresented by his slayin' of 1belB was rein$arnated or reborn in another spiritual idea Aidentified with the personality of SethB as $ompensation for the loss of the ori'inal $on$ept. ;1nd to Seth to him also there was born a son> and he $alled his name 4nosh. Then be'an men to $all upon the name of 0eho&ah.; The name 4nosh means ;a miserable man ; ;mortal man.; ?hen man $omes to the end of his personal resour$es and sees the nothin'ness of all his efforts in the outer apart from Spirit he be'ins to loo8 for a hi'her ideal to e<press in his life. 3e $alls on the name of 0eho&ah. It is the a$ti&ity of the awa8enin' spiritual ideas within him ASethB that $auses him first to reali@e the futility of his human efforts to better himself and then to re$o'ni@e the one Sour$e of all true uplift and 'ood. Gen. !. This is the boo8 of the 'enerations of 1dam. In the day that God $reated man in the li8eness of God made he him> male and female $reated he them and blessed them and $alled their name 1dam in the day when they were $reated. 1nd 1dam li&ed a hundred and thirty years and be'at a son in his own li8eness after his ima'e> and $alled his name Seth= and the days of 1dam after he be'at Seth were ei'ht hundred years= and he be'at sons and dau'hters. 1nd all the days that 1dam li&ed were nine hundred and thirty years= and he died. 1nd Seth li&ed a hundred and fi&e years and be'at 4nosh= and Seth li&ed after he be'at 4nosh ei'ht hundred and se&en years and be'at sons and dau'hters= and all the days of Seth were nine hundred and twel&e years= and he died.

1nd 4nosh li&ed ninety years and be'at 6enan= and 4nosh li&ed after he be'at 6enan ei'ht hundred and fifteen years and be'at sons and dau'hters= and all the days of 4nosh were nine hundred and fi&e years= and he died. 1nd 6enen li&ed se&enty years and be'at Mahalalel= and 6enan li&ed after he be'at Mahalalel ei'ht hundred and forty years and be'at sons and dau'hters= and all the days of 6enan were nine hundred and ten years= and he died. 1nd Mahalalel li&ed si<ty and fi&e years and be'at 0ared= and Mahalalel li&ed after he be'at 0ared ei'ht hundred and thirty years and be'at sons and dau'hters= and all the days of Mahalalel were ei'ht hundred and ninety and fi&e years= and he died. 1nd 0ared li&ed a hundred si<ty and two years and be'at 4no$h= and 0ared li&ed after he be'at 4no$h ei'ht hundred years and be'at sons and dau'hters= and all the days of 0ared were nine hundred si<ty and two years= and he died. 1nd 4no$h li&ed si<ty and fi&e years and be'at Methuselah= and 4no$h wal8ed with God after he be'at Methuselah three hundred years and be'at sons and dau'hters= and all the days of 4no$h were three hundred and si<ty and fi&e years= and 4no$h wal8ed with God= and he was not> for God too8 him. 1nd Methuselah li&ed a hundred ei'hty and se&en years and be'at %ame$h= and Methuselah li&ed after he be'at %ame$h se&en hundred ei'hty and two years and be'at sons and dau'hters= and all the days of Methuselah were nine hundred si<ty and nine years= and he died. 1nd %ame$h li&ed a hundred ei'hty and two years and be'at a son= and he $alled his name 7oah sayin' This same shall $omfort us in our wor8 and in the toil of our hands whi$h $ometh be$ause of the 'round whi$h 0eho&ah hath $ursed. 1nd %ame$h li&ed after he be'at 7oah fi&e hundred ninety and fi&e years and be'at sons and dau'hters= 1nd all the days of %ame$h were se&en hundred se&enty and se&en years= and he died. 1nd 7oah was fi&e hundred years old= and 7oah be'at Shem 3am and 0apheth. The name 1dam means ;red ; ;ruddy ; ;firm.; 1dam is the first man of the human ra$e a$$ordin' to the 2ible. Metaphysi$ally 1dam represents the first mo&ement in the e&olution of the man idea in its $onta$t with life and substan$e. 1dam also represents 'eneri$ man> that is the whole human ra$e epitomi@ed in the typi$al indi&idual:man idea.

1dam in his ori'inal state was a spiritually illumined $reation. Spirit breathed into him $ontinually the ne$essary inspiration and 8nowled'e to 'i&e him superior understandin'. 2ut he be'an ;eatin'; or appropriatin' thou'hts of two powers= God and not:God 'ood and e&il. The result so the alle'ory runs was that he fell away from spiritual life and all that it in&ol&es. Man is Spirit absolute and un$onditioned> but man forms an 1dami$ $ons$iousness into whi$h he breathes the breath of life> this in its perfe$t e<pression is the Son of man the e<pression of the di&ine idea. This 1dam is all of what we term soul intelle$t and body. ?e are $ontinually at wor8 with this 1dam> we $an breathe into his nostrils the breath of life insirin' him with the idea of life in all its unlimited fullness. ?e $an lift up this 1dam by infusin' into him this sublime idea and in no other way. The name Seth means ;substituted ; ;settled ; ;$ompensated.; Seth represents the root idea of surroundin' sympatheti$ for$es. The name 4nosh means ;transient man ; ;mortal man.; 4nosh represents the outer or body $ons$iousness in its limited material $orruptible $on$ept of the or'anism. The name 6enan means ;self:$entered one ; ;possession in&adin' spa$e.; 6enan denotes the seemin'ly established materiality of $ons$iousness and or'anism. 2ut the hi'her more spiritual thou'ht represented by Seth is at wor8 and the man thou'h seemin'ly established in materiality is rea$hin' out of the lesser self A;possession in&adin' spa$e;B and upward toward somethin' that has more power to uplift enli'hten heal renew and restore than anythin' to be found in the material. Thus 6enan brin's forth Mahalalel. The name Mahalalel means ;mi'hty risin' ; ;'lory of bri'htness ; ;praise of God.; Metaphysi$ally Mahalalel denotes that in man whi$h praises and blesses and 'lorifies God the 'ood. The name 0ared means ;des$endin' ; ;low $ountry.; Metaphysi$ally 0ared denotes the des$ent of Spirit throu'h praise and a$8nowled'ment of God AMahalalel father of 0aredB into the seemin'ly earthly or physi$al in man A;low 'round;B in order to lift man wholly into spiritual $ons$iousness A4no$h son of 0aredB. The name 4no$h means ;founder ; ;instru$tor ; ;repentan$e.; 4no$h wal8ed with God and did not die. 3e was translated into the spiritual $ons$iousness. 4no$h represents entran$e into and instru$tion in the new life in Christ. The name Methuselah means ;man of the sword ; ;stin' of death.; Methuselah has the re$ord of ha&in' li&ed in the earthly body lon'er than any other man. Metaphysi$ally Methuselah denotes a 9ui$8 pier$in' thou'ht or word A;sword ; ;dart;B of life power and oneness with God whi$h while it $auses a renewal of youth to a de'ree and ser&es to len'then oneCs life in the body does not be$ome abidin' enou'h in the $ons$iousness at the Methuselah sta'e of manCs unfoldment to put away the appearan$e of death entirely.

The name %ame$h means ;stron' youn' man ; ;health ; ;power.; Metaphysi$ally %ame$h represents the stren'th of youth the &ital somethin' in us that o&er$omes thou'hts and tenden$ies leadin' to dissolution. The &ital life prin$iple $onstantly inspires us from within to 8eep on li&in'. This thou'ht of youth was in %ame$h the father of 7oah and it found e<pression in 7oah. The stren'th and youth symboli@ed by the %ame$h des$ended from 1dam throu'h Cain is $arnal and physi$al. The %ame$h des$ended from 1dam throu'h Seth whi$h God sent to repla$e 1bel represents a hi'her a more spiritual understandin'. %ame$h si'nifies the prin$iple of life whi$h not only tends to 8eep one ali&e in the body but also brin's about the buildin' of a new body and re:entran$e into manifest e<isten$e for ea$h one who lets 'o of his $ons$iousness of life in the body for a time. The name 7oah means ;rest ; ;$alm ; ;pea$e.; 7oah was the son of %ame$h the ;stron' youn' man.; It is in the stren'th of our youth that we ideali@e the material and atta$h our spiritual enthusiasm to the thin's of sense. 2ut the law of rea$tion sets in= 7oah ArestB finds ;fa&or in the eyes of 0eho&ah.; If in the stren'th of your youth you ha&e indul'ed in the thin's of sense the law of spiritual e9uilibrium Athe %ord 0eho&ahB is now wor8in' itself out in a ;rest; and you may ha&e bodily ills. Thus your ra$e of wi$8ed thou'hts is drowned and your earth $leansed. 7oah $an also denote the obedien$e throu'h whi$h seed for a new state of $ons$iousness is sa&ed. 1'ain 7oah represents the $ons$iousness at rest in God AGen. (=+B. In Genesis (=1, the sons of 7oah represent typi$al states of mind. Shem A;renowned;B represents the spiritual> 3am A;warm;B represents the physi$al mind and 0apheth A;e<tended;B represents the intelle$t or reason.

Chapter I" The #ea$tion to Sense %i&in' Genesis ( ) * + 1, and 11

T34 #4SE%T of sense li&in' is the resistan$e that is a part of manCs $ons$iousness. The mind of man is $onstantly at wor8 and this wor8 results in the produ$tion of thou'ht forms. These thou'ht forms assume indi&idual definiteness> they ta8e on personality. They are a''re'ated into a $omposite mind whi$h wor8s out into the body. ?hene&er a new idea is introdu$ed into the mind the personality is disturbed. It resists> but the spiritual idea is always more powerful than the personal and with this resistan$e $omes more or less $ommotion in the $ons$iousness. Those who ha&e entered into this pro$ess of spiritual e&olution or what 0esus $alled the re'eneration are prepared for the re$eption of these di&ine new ideas and instead of resistin' they say with 0esus ;7ot my will but thine be done.; This attitude opens the way for the easy ad&ent into their $ons$iousness of God ideas and leads to an inspiration or steady flow of ideas into it. In this way the sense $ons$iousness is bein' transformed or lifted up and the new man appears while the old man is slou'hed off. This is $ru$ifi<ion. The assimilation of the new ideas leads to resurre$tion and finally to

as$ension. There ha&e been many floods upon the earth and nearly e&ery people has traditions of a time when to them ;the whole earth; was en'ulfed in a 'reat delu'e. Geolo'ists are a'reed that there ha&e been many delu'es in the history of the earth. 2ut these do not ne$essarily refer to the Flood of Genesis nor do they $orroborate it as history. 1s history the story of the 'reat rain in Genesis is &ery un$ertain and from a histori$al standpoint we should 'ain but little of &alue from its study. 2ut as a symboli$ des$ription of $ertain habits of thou'ht both in the indi&idual and in the ra$e and of the result of those habits of thou'ht in $ons$iousness we $an profit mu$h from the storyCs study. ?hen we obser&e $loud formations o&er the earth we $an be sure that rain is indi$ated. The wind may blow the $louds away from the immediate &i$inity but some other part of the earth will 'et the rain. ;Clouds; formed by i'norant or erroneous thin8in' also indi$ate a $omin' storm. The effe$t of untrue thou'hts may be$ome manifest in any part of the body. The trials and re&erses in the life of an indi&idual $an be tra$ed to a definite $ause in his thin8in'. In it there has been some error of belief or some $onfusion of thou'ht whi$h in its natural $ourse under the law has wor8ed itself into outer e<pression as in apparent loss an a$$ident a disappointment or a disease. ?e deplore the $ondition yet see in it two possibilities of 'ood. First the manifestation has fulfilled the law and pro&ided an a&enue of es$ape for the pent:up error within and se$ondly it has tau'ht a &aluable lesson. There is small $omfort in the thou'ht that an earth9ua8e has relie&ed a strained and abnormal $ondition in the earthCs $rust. Fet when we loo8 a little deeper we see that a strained and abnormal $ondition in the ra$e thou'ht that had to be$ome manifest has been relie&ed and the ra$e $ons$iousness is the better for it. Gen. (=1:). 1nd it $ame to pass when men be'an to multiply on the fa$e of the 'round and dau'hters were born unto them that the sons of God saw the dau'hters of men that they were fair> and they too8 them wi&es of all that they $hose. 1nd 0eho&ah said My Spirit shall not stri&e with man for e&er for that he also is flesh= yet shall his days be a hundred and twenty years. The 7ephilim were in the earth in those days and also after that when the sons of God $ame in unto the dau'hters of men and they bare $hildren to them= the same were the mi'hty men that were of old the men of renown. 1nd 0eho&ah saw that the wi$8edness of man was 'reat in the earth and that e&ery ima'ination of the thou'hts of his heart was only e&il $ontinually. 1nd it repented 0eho&ah that he had made man on the earth and it 'rie&ed him at his heart. 1nd 0eho&ah said I will destroy man whom I ha&e $reated from the fa$e of the 'round> both man and beast and $reepin' thin's and birds of the hea&ens> for it repenteth me that I ha&e made them.

?hen we lower our ideals to a material basis ;the sons of God; are ta8in' unto themsel&es wi&es of ;the dau'hters of men.; ;0eho&ah saw that the wi$8edness of man was 'reat in the earth and that e&ery ima'ination of the thou'hts of his heart was only e&il $ontinually.; ?hen we Doin spiritual fa$ulties li8e faith will and ima'ination to material surroundin's and personalities and sensual desires we are fallin' short of the law of 2ein' whi$h is that these hi'her fa$ulties shall draw from the formless and be Doined to that realm. The 7ephilim represent spiritual ideas Asons of GodB unitin' with psy$hi$al for$es to brin' forth unre'enerated physi$al for$es. To unite spiritual ideas with sensual ima'es is in dire$t opposition to di&ine law and in the S$ripture is termed ;wi$8edness.; ?hen the wron' use of the spiritual fa$ulties rea$hes a $ertain limit the law A%ordB of our bein' be'ins to re'ulate the $ons$iousness. 5utra'ed nature rea$ts> a destru$tion of the false man:made $ondition sets in. This it is whi$h is symboli@ed in the 2oo8 of Genesis by the ;flood; of 7oah. Gen. (=*:1). 2ut 7oah found fa&or in the eyes of 0eho&ah. These are the 'enerations of 7oah. 7oah was a ri'hteous man and perfe$t in his 'enerations= 7oah wal8ed with God. 1nd 7oah be'at three sons Shem 3am and 0apheth. 1nd the earth was $orrupt before God and the earth was filled with &iolen$e. 1nd God saw the earth and behold it was $orrupt> for all flesh had $orrupted their way upon the earth. 1nd God said unto 7oah The end of all flesh is $ome before me> for the earth is filled with &iolen$e throu'h them> and behold I will destroy them with the earth. Ma8e thee an ar8 of 'opher wood> rooms shalt thou ma8e in the ar8 and shalt pit$h it within and without with pit$h. 1nd this is how thou shalt ma8e it= the len'th of the ar8 three hundred $ubits the breadth of it fifty $ubits and the hei'ht of it thirty $ubits. 1 li'ht shalt thou ma8e to the ar8 and to a $ubit shalt thou finish it upward> and the door of the ar8 shall thou set in the side thereof> with lower se$ond and third stories shalt thou ma8e it. 1nd I behold I do brin' the flood of waters upon the earth to destroy all flesh wherein is the breath of life from under hea&en> e&erythin' that is in the earth shall die. %ame$h the name of 7oahCs father is a name si'nifyin' ;a stron' youn' man ; and the name 7oah means ;rest.; In the days of our youth we ideali@e the material world and de&ote our spiritual fa$ulties to the thin's of sense. This de&otion be$omes so $omplete that we no lon'er use our spiritual fa$ulties for their proper fun$tions on the spiritual plane. This results in abnormal $onditions and the balan$e must be restored. 1 rea$tion sets in and there is a flood of seemin'ly ad&erse e<perien$es. 2ut 7oah ArestB finds ;fa&or in the eyes of 0eho&ah.; 5ne who has indul'ed the stren'th of youth A%ame$hB in pursuin' the thin's of sense

until under the law of spiritual e9uilibrium he be'ins to re9uire rest A7oahB may ha&e bodily ills. The $ross:$urrents of thou'ht ha&e brou'ht about a pre$ipitation of ne'ation in the body $ons$iousness $aused by wi$8ed or error thou'hts $lashin' with the spiritually positi&e ideas. This is followed by the ;flood ; whi$h drowns out the material thou'hts and $leanses the ;earth.; S$ien$e tea$hes that manCs body $ontains all the elements that are found in the earth. This 'i&es rise to the thou'ht of ;ashes to ashes dust to dust.; #eli'ion howe&er 'oes a step farther and says that man is the epitome of 2ein' that he is li8e his Ma8er in spirit soul and body the ima'e and li8eness of God. If manCs body is of the same $hara$ter as the earth it is in some of its aspe$ts li8e its prototype. The earthCs surfa$e is three fourths water and the body is about ei'hty per $ent water. This is a maDor ne'ati&e $ondition that needs but little au'mentin' to $ause an o&erflow or a ;flood.; 5nly our positi&e spiritual thou'hts hold ba$8 a delu'e and on$e there is an o&erbalan$e the ne'ati&e is let loose and there is 'reat destru$tion. There is no stoppin' this flood by any material means and one who is spiritually wise will not fear it but rather reDoi$e in the body $leansin' it brin's about. 0ust as the earthCs waters e&aporate and surround it with $louds of mist so the mists and $louds of life surround manCs body. 1s the physi$al for$es mo&e on these mists and $louds of earth so do the mental for$es mo&e on and $ause the in&isible ethers to $ondense and flood the body with its own ne'ati&e thou'hts. The poeti$ words ;1 flood of thou'hts $ame oCer me; is no metaphor but a physiolo'i$al fa$t. ?hen mind and body rea$h a $ertain tenseness or strained $ondition the law for$es a $onDun$tion and a flood is $ertain to follow. This is e<emplified by what is $alled a ;ner&ous brea8down.; Someone has said that 1meri$a is fast be$omin' a nation of neuroti$s. ?e $ertainly need this lesson of 7oah ArestB to learn to let 'o of physi$al tenseness and material thin's. This rest $an be attained only when we reali@e that our fa$ulties are spiritual and must see8 spiritual e<pression. Man is an epitome of all that e<ists in 2ein' e&en as re'ards the Spirit of God whi$h is inspired in him. 2ut man is a free a'ent. 3e $an open his mind to the di&ine intelli'en$e and 8now the $reati&e law or he $an wor8 out his unfoldment throu'h blind e<perimentation. 5ur ra$e is in the e<perimental sta'e. In our i'noran$e we trans'ress the law to the &ery limit and then a 'reat rea$tion sets in> a 'eneral $ondition that is ne'ati&e to the point of dissolution. Then that in us whi$h always loo8s obediently to God in an e<tremity is awa8ened and we see8 the di&ine law. This obedient disposition is represented by 7oah throu'h whom the seed of a new state of $ons$iousness is sa&ed. Gen. (=1*:22. 2ut I will establish my $o&enant with thee> and thou shalt $ome into the ar8 thou and thy sons and thy wife and thy sonsC wi&es with thee. 1nd of e&ery li&in' thin' of all flesh two of e&ery sort shalt thou brin' into the ar8 to 8eep them ali&e with thee> they shall be male and female. 5f the birds after their 8ind and of the $attle after their 8ind of e&ery $reepin' thin'

of the 'round after its 8ind two of e&ery sort shall $ome unto thee to 8eep them ali&e. 1nd ta8e thou unto thee of all food that is eaten and 'ather it to thee> and it shall be food for thee and for them. Thus did 7oah> a$$ordin' to all that God $ommanded him so did he. The only refu'e from this ;flood; is the ar8 of 0eho&ah. The ar8 represents a positi&e sa&in' state of $ons$iousness whi$h a'rees with or forms a $o&enant with the prin$iple of 2ein' with sub$ons$ious inspiration with Christ. This ar8 is the produ$t of ;rest ; ;abidin'; A7oahB in the spiritual part of us ri'ht in the midst of the flood of error. 7oah heeded not the Deers of the people about him but rested on the promise of God. Four ar8 must be built on a s$ientifi$ understandin' of the truth as re'ards the presen$e power and wisdom of God. This is su''ested by the mathemati$al dimensions pres$ribed for the ar8. Four ar8 is built on affirmations of what you are in Spirit. Fou ta8e with you into the ar8 your wife your sons and their wi&es Aspiritual prin$iples inherin' in the soulB and ;of e&ery li&in' thin' of all flesh two of e&ery sort; Amale and female or positi&e and ne'ati&e a$ti&ities of life in the or'anismB. The idea of di&ine Truth must be fed with true affirmations as you are bein' lifted up and abo&e the flood of error thou'hts that sur'e about you. In due time the waters of ne'ation will subside and enable you to wal8 forth and to people the ;earth; of your body with new and better ideas. In $ase the error thou'hts destroy the body of flesh the ar8 represents the new body that the mind spiritually proDe$ts and that forms the basis of the or'anism in the new in$arnation. The story of 7oah and the Flood portrays in wonderful symbolism the manner in whi$h one of the fa$ulties of bein' operates in unfoldin' the perfe$t man. The fa$ulty of renun$iation is twofold in a$tion= it eliminates the error and it e<pands the 'ood. The name 7oah $onnotes the sweet rest and 9uiet $omfort that $ome after the soul has wor8ed out some of its problems in $ons$iousness and has per$ei&ed that there is an ori'inal spar8 of di&inity in man that is most sa$red and holy and that manCs spiritual de&elopment $onsists in the e<pansion of this ori'inal di&ine spar8. 0eho&ah the ima'e: and:li8eness man $reated by 4lohim God re$o'ni@es only the 'ood and instru$ts 3is 1dam man to open his $ons$iousness to 'ood thou'hts and to $leanse his $ons$iousness from all e&il by the flood waters of denial. Man is ma8in' his body temple an eternal dwellin' pla$e for the soul. 3is 'oal is to brin' into e<pression the 8in'dom of the hea&ens and to establish it within himself. To do this he needs to reali@e that the old is $onstantly passin' away and the new $onstantly $omin' in a$$ordin' to the outwor8in' of the law. 3e should not resist this $han'e but rather assist in brin'in' it about. ?e are born daily and we die daily in some phase of $ons$iousness. Some errors may sti$8 in our mind for a while but when new li'ht is born in $ons$iousness old thou'hts are $arried away by 7oahCs Flood.

Gen. )=1:24. 1nd 0eho&ah said unto 7oah Come thou and all thy house into the ar8> for thee ha&e I seen ri'hteous before me in this 'eneration. 5f e&ery $lean beast thou shalt ta8e to thee se&en and se&en the male and his female> and of the beasts that are not $lean two the male and his female> of the birds also of the hea&ens se&en and se&en male and female to 8eep seed ali&e upon the fa$e of all the earth. For yet se&en days and I will $ause it to rain upon the earth forty days and forty ni'hts> and e&ery li&in' thin' that I ha&e made will I destroy them off the fa$e of the 'round. 1nd 7oah did a$$ordin' unto all that 0eho&ah $ommanded him. 1nd 7oah was si< hundred years old when the flood of waters was upon the earth. 1nd 7oah went in and his sons and his wife and his sonsC wi&es with him into the ar8 be$ause of the waters of the flood. 5f $lean beasts and of beasts that are not $lean and of birds and of e&erythin' that $reepeth upon the 'round there went in two and two unto 7oah into the ar8 male and female as God $ommanded 7oah. 1nd it $ame to pass after the se&en days that the waters of the flood were upon the earth. In the si< hundredth year of 7oahCs life in the se$ond month on the se&enteenth day of the month on the same day were all the fountains of the 'reat deep bro8en up and the windows of hea&en were opened. 1nd the rain was upon the earth forty days and forty ni'hts. In the selfsame day entered 7oah and Shem and 3am and 0apheth the sons of 7oah and 7oahCs wife and the three wi&es of his sons with them into the ar8> they and e&ery beast after its 8ind and all the $attle after their 8ind and e&ery $reepin' thin' that $reepeth upon the earth after its 8ind and e&ery bird after its 8ind e&ery bird of e&ery sort. 1nd they went in unto 7oah into the ar8 two and two of all flesh wherein is the breath of life. 1nd they that went in went in male and female of all flesh as God $ommanded him= and 0eho&ah shut him in. 1nd the flood was forty days upon the earth> and the waters in$reased and bare up the ar8 and it was lifted up abo&e the earth. 1nd the waters pre&ailed and in$reased 'reatly upon the earth> and the ar8 went upon the fa$e of the waters. 1nd the waters pre&ailed e<$eedin'ly upon the earth> and all the hi'h mountains that were under the whole hea&en were $o&ered. Fifteen $ubits upward did the waters pre&ail> and the mountains were $o&ered. 1nd all flesh died that mo&ed upon the earth both birds and $attle and beasts and e&ery $reepin' thin' that $reepeth upon the earth and e&ery man= all in whose nostrils was the breath of the spirit of life of all that was on dry land died. 1nd e&ery li&in' thin' was destroyed that was upon the fa$e of the 'round both man and $attle and $reepin' thin's and birds of the hea&ens> and they were destroyed from the earth= and 7oah only was left and they that were with him in the ar8. 1nd the waters pre&ailed upon the earth a hundred

and fifty days. ;The rain was upon the earth forty days and forty ni'hts.; The number 4, is made up of the number 4 representin' unlimited freedom of a$tion and the $ipher , representin' unlimited $apa$ity of a$tion. This number is used where a definite time $annot be 'i&en. ;/ay; and ;ni'ht; represent periods of understandin' and la$8 of understandin' su$$eedin' ea$h other durin' the ;forty; period. The number of 7oahCs a'e (,, represents an established de'ree of spiritual unfoldment. The number ) represents the e&olution and fulfillment of the spiritual law of man on the natural plane. AFor further interpretation of this material see $omments on Gen. (=*:22.B Gen. *=1:3. 1nd God remembered 7oah and all the beasts and all the $attle that were with him in the ar8= and God made a wind to pass o&er the earth and the waters assua'ed> the fountains also of the deep and the windows of hea&en were stopped and the rain from hea&en was restrained> and the waters returned from off the earth $ontinually= and after the end of a hundred and fifty days the waters de$reased. This S$ripture des$ribes symboli$ally a $han'e in $ons$iousness from the ne'ati&e to the positi&e state. 1 $ertain set of ne'ati&e thou'hts run their $ourse and the restorati&e thou'ht for$es are in e&iden$e. Gen. *=4:(. 1nd the ar8 rested in the se&enth month on the se&enteenth day of the month upon the mountain of 1rarat. 1nd the waters de$reased $ontinually until the tenth month= in the tenth month on the first day of the month were the tops of the mountains seen. 1nd it $ame to pass at the end of forty days that 7oah opened the window of the ar8 whi$h he had made= 1rarat symboli@es restin' in a state of $ons$iousness hi'h abo&e the physi$al plane where one 'ets a wide perspe$ti&e of material thin's. It is the pla$e of rest A7oahB that one arri&es at throu'h understandin' and that follows turbulen$e tribulation and a flood of ne'ati&e $onditions. The number ) represents fullness in the world of phenomena. It always refers to the di&ine law of perfe$tion for the di&ine:natural man. 1s man lays hold of the indwellin' Christ the Sa&iour he is raised out of the 1dam $ons$iousness. 3e then enters the se&enth sta'e of his unfoldment where he finds rest and pea$e. It is the se&enth or perfe$t sta'e of manCs natural de&elopment. The ar8 rea$hes the se&enth sta'e of unfoldment in a hi'h $ons$iousness whi$h brin's a $ertain measure of pea$e and rest. Gen. *=):14. 1nd he sent forth a ra&en and it went forth to and fro until the

waters were dried up from off the earth. 1nd he sent forth a do&e from him to see if the waters were abated from off the fa$e of the 'round> but the do&e found no rest for the sole of her foot and she returned unto him to the ar8> for the waters were on the fa$e of the whole earth= and he put forth his hand and too8 her and brou'ht her in unto him into the ar8. 1nd he stayed yet other se&en days> and a'ain he sent forth the do&e out of the ar8> and the do&e $ame in to him at e&entide> and lo in her mouth an oli&e:leaf plu$8ed off= so 7oah 8new that the waters were abated from off the earth. 1nd he stayed yet other se&en days and sent forth the do&e> and she returned not a'ain unto him any more. 1nd it $ame to pass in the si< hundred and first year in the first month the first day of the month the waters were dried up from off the earth= and 7oah remo&ed the $o&erin' of the ar8 and loo8ed and behold the fa$e of the 'round was dried. 1nd in the se$ond month on the se&en and twentieth day of the month was the earth dry. ?hen we be'in to reali@e that we ha&e attained a new and hi'h state of $ons$iousness we are more or less in doubt as to its stability. This un$ertainty is symboli@ed by the ra&en. The se&en daysC wait means that we test the prin$iples of the se&enfold law. Then we send forth the do&e whi$h represents pea$e of mind and $onfiden$e in the di&ine law. The do&e is nonresistant= we rest in the Spirit. The do&e brin's ba$8 a 'reen oli&e leaf Awhi$h represents the be'innin' of a new 'rowthB. ?e start on a new $y$le of unfoldment. Gen. *=1!:22. 1nd God spa8e unto 7oah sayin' Go forth from the ar8 thou and thy wife and thy sons and thy sonsC wi&es with thee. 2rin' forth with thee e&ery li&in' thin' that is with thee of all flesh both birds and $attle and e&ery $reepin' thin' that $reepeth upon the earth> that they may breed abundantly in the earth and be fruitful and multiply upon the earth. 1nd 7oah went forth and his sons and his wife and his sonsC wi&es with him= e&ery beast e&ery $reepin' thin's and e&ery bird whatsoe&er mo&eth upon the earth after their families went forth out of the ar8. 1nd 7oah builded an alter unto 0eho&ah and too8 of e&ery $lean beast and of e&ery $lean bird and offered burnt:offerin's on the altar. 1nd 0eho&ah smelled the sweet sa&or> and 0eho&ah said in his heart I will not a'ain $urse the 'round any more for manCs sa8e for that the ima'ination of manCs heart is e&il from his youth> neither will I a'ain smite any more e&erythin' li&in' as I ha&e done. ?hile the earth remaineth seedtime and har&est and $old and heat and summer and winter and day and ni'ht shall not $ease.

The altar in this $ase represents an abidin' resolution of the spiritual:minded one A7oahB who ma8es a $o&enant with the %ord to $ontinue to ;sa$rifi$e; his sensations or transmute them on the spiritual plane. The spiritual:minded person should ha&e his daily meditations and prayers durin' whi$h he lifts up all his states of $ons$iousness both mas$uline and feminine see8in' to 8now the reality ba$8 of appearan$es and to restore them to the %ord. This is symboli@ed by the daily sa$rifi$e of the animals that $ame out of the ar8. Thus the body is se$ured a'ainst the results of another uni&ersal Dud'ment of error thou'hts. Gen. +=1:). 1nd God blessed 7oah and his sons and said unto them 2e fruitful and multiply and replenish the earth. 1nd the fear of you and the dread of you shall be upon e&ery beast of the earth and upon e&ery bird of the hea&ens> with all wherewith the 'round teemeth and all the fishes of the sea into your hand are they deli&ered. 4&ery mo&in' thin' that li&eth shall be food for you> as the 'reen herb ha&e I 'i&en you all. 2ut flesh with the life thereof whi$h is the blood thereof shall ye not eat. 1nd surely your blood the blood of your li&es will I re9uire> at the hand of e&ery beast will I re9uire it= and at the hand of man e&en at the hand of e&ery manCs brother will I re9uire the life of man. ?hoso sheddeth manCs blood by man shall his blood be shed= for in the ima'e of God made 3e man. 1nd you be ye fruitful and multiply> brin' forth abundantly in the earth and multiply therein. 7oah Athe $ons$iousnessB with his sons Astates of mindB after the Flood Ahis purifi$ationB is &ery $losely related to God. The ;flood; $leanses man of $ertain $loudy states of mind and he be'ins to see that he li&es on three planes of $ons$iousness represented by 7oahCs three sons= 3am whose name means ;hot ; typifyin' body mind> Shem whose name means ;renowned ; typifyin' Spirit:mind and 0apheth whose name means ;e<tended and wide ; typifyin' the intelle$t. 3e also sees that his body mind or'ani@es a fourth plane that of the &isible flesh Canaan. The matter of food is also to be sol&ed. ;4&ery mo&in' thin' that li&eth shall be food for you> as the 'reen herb ha&e I 'i&en you all.; The wordin' implies that 'reen herbs are to be the food of both man and animal. 2ut the ne<t $ommand is ;2ut flesh with the life thereof whi$h is the blood thereof shall ye not eat.; The importan$e of the li&in' element in blood is its soul A3ebrew nepheshB whi$h be$omes part of manCs soul when he eats the blood of animals. This is forbidden hen$e to this day orthodo< 3ebrews drain the blood from the animal flesh before it is offered for food. It is also si'nifi$ant that 'reen herbs are now re$ommended for food for both animals and man. ?hen we eat of the flesh of animals as popularly prepared we appropriate the soul of the animal as well as the body and our soul is mentally impre'nated with animal tenden$ies. 1s 2yron said ;the eatin' of meat ma8es me sa&a'e.;

God $o&enants or a'rees to bless the purified $ons$iousness and its realm of ideas AseedB. 4&ery idea Ali&in' $reatureB that is illumined of Spirit::e&en an idea relatin' to the body $ons$iousness AearthB::is blessed when man 8nows the $reati&e law and operates in a$$ord with it. 5n$e the $ons$iousness has been $leansed and man has awa8ened to his spiritual nature he is sa&ed throu'h obedien$e to di&ine law and is no lon'er subDe$t to dissolution throu'h ne'ati&e means. This ;$o&enant ; whi$h is eternal is with those who 'i&e up mind and body to the 8eepin' of di&ine law. The ;bow; si'nifies the orderly arran'ement of ideas in /i&ine Mind and their perfe$t manifestation. 5ne who is poised in Truth rests in the $ons$iousness of GodCs presen$e e&en in the midst of error Athe $loudB. Gen. +=*:1+. 1nd God spa8e unto 7oah and to his sons with him sayin' 1nd I behold I establish my $o&enant with you and with your seed after you> and with e&ery li&in' $reature that is with you the birds the $attle and e&ery beast of the earth with you> of all that 'o out of the ar8 e&en e&ery beast of the earth. 1nd I will establish my $o&enant with you> neither shall all flesh be $ut off any more by the waters of the flood> neither shall there any more be a flood to destroy the earth. 1nd God said This is the to8en of the $o&enant whi$h I ma8e between me and you and e&ery li&in' $reature that is with you for perpetual 'enerations= I do set my bow in the $loud and it shall be for a to8en of a $o&enant between me and the earth. 1nd it shall $ome to pass when I brin' a $loud o&er the earth that the bow shall be seen in the $loud and I will remember my $o&enant whi$h is between me and you and e&ery li&in' $reature of all flesh> and the waters shall no more be$ome a flood to destroy all flesh. 1nd the bow shall be in the $loud> and I will loo8 upon it that I may remember the e&erlastin' $o&enant between God and e&ery li&in' $reature of all flesh that is upon the earth. 1nd God said unto 7oah This is the to8en of the $o&enant whi$h I ha&e established between me and all flesh that is upon the earth. 1nd the sons of 7oah that went forth from the ar8 were Shem and 3am and 0apheth= and 3am is the father of Canaan. These three were the sons of 7oah= and of these was the whole earth o&er:spread. God made a $o&enant with 7oah that the earth should not a'ain be flooded and the rainbow was 'i&en as a si'n of this $o&enant. The rainbow as a to8en of the $o&enant between God and the earth in&ol&es the law of obedien$e. It is also symboli$ of the human ra$e and of the law of unity. The rainbow is formed of many drops of water ea$h of whi$h a$ts as a prism re$ei&in' li'ht from the sun and transmittin' it by refra$tion. 4a$h drop represents a human bein' and the whole ra$e. 5nly as the drops refra$t the sunCs rays do they be$ome &isible and only as man ;refra$ts; God does he ma8e his

demonstration. The se&en $olors of the solar spe$trum are produ$ed by different rates of &ibration of a uni&ersal ener'y that in its myriad a$ti&ities ma8es the &isible uni&erse. ?hen man is li8e 7oah obedient to the 'uidan$e of God he is ne&er flooded by ne'ati&e $onditions. ?hen the whole ra$e enters into this obedien$e the perfe$t prin$iples of unity and God refra$tion and refle$tion will be fore&er established. The rainbow is the si'n of this state in whi$h we shall all form with our obedient mind a $ir$le of natural perfe$tion. 1s the rainbow $onne$ts the hea&ens and the earth so the state of perfe$t obedien$e and unity in Spirit brin's the earth and the 8in'dom of the hea&ens to'ether as one. Gen. +=2,:2+. 1nd 7oah be'an to be a husbandman and planted a &ineyard= and he dran8 of the wine and was drun8en> and he was un$o&ered within his tent. 1nd 3am the father of Canaan saw the na8edness of his father and told his two brethren without. 1nd Shem and 0apheth too8 a 'arment and laid it upon both their shoulders and went ba$8ward and $o&ered the na8edness of their father> and their fa$es were ba$8ward and they saw not their fatherCs na8edness. 1nd 7oah awo8e from his wine and 8new what his youn'est son had done unto him. 1nd he said Cursed be Canaan> 1 ser&ant of ser&ants shall he be unto his brethren. 1nd he said 2lessed be 0eho&ah the God of Shem> 1nd let Canaan be his ser&ant. God enlar'e 0apheth 1nd let him dwell in the tents of Shem> 1nd let Canaan be his ser&ant. 1nd 7oah li&ed after the flood three hundred and fifty years. 1nd all the days of 7oah were nine hundred and fifty years= and he died. 7oah had planted a &ineyard and he dran8 of the wine= too8 into his physi$al nature the Dui$e of the 'rape. This is symboli$al of the new spiritual life that is still $ontaminated by the sense $ons$iousness. 7oah had 'i&en his attention to the $ulti&ation of the &ineyard Aearth $ons$iousnessB rather than the $ulti&ation of the spiritual $ons$iousness. More thorou'hly to e<plain what the drun8enness of 7oah si'nifies we must resol&e the alle'ory into its spiritual elements. 7oah be$ame ;un$o&ered; or na8ed Alost his 'arment of TruthB be$ause he mi<ed sense Aartifi$ialB stimulants with the new wine of life Spirit. 3is $ulti&ation of the life for$e in this physi$al manner is li8e the wor8 of some of our physi$al s$ientists. 1thletes $ulti&ate the physi$al in an effort to in$rease the flow of life for$e and ima'ine that the

physi$al side is the whole thin'. Instead of illuminatin' 7oah or 'i&in' him life the wine put him to sleep. 3e was into<i$ated with error thou'ht and this opened his $ons$iousness to ne'ation. The hi'her man saw at on$e that he was not e<pressin' spiritual Truth. 1lthou'h the sons of 7oah were supposed to be on a hi'her plane than he yet they were also in sense $ons$iousness in a measure and this is espe$ially true of 3am. 7ow there is a hi'her and lower physi$al $ons$iousness and the name of Canaan 3amCs son is introdu$ed to symboli@e the lower physi$al thou'ht the or'ani@ed body. 3am saw the i'noran$e and the na8edness that sense thin8in' had produ$ed in his father but did nothin' to remedy it nor did he try to e<tenuate the un$o&erin' in any way. To 3am the thin' was more or less a Do8e and he told his brothers about it e&idently in a s$andalous way. This re&eals that man $annot 'et spiritual life out of material thou'ht. Shem representin' the Spirit in man and 0apheth representin' the intelle$tual nature ha&e pity on their father AmanB be$ause of his e<posure of his na8edness and sensuality and try to $o&er it up without seein' it as a reality. They put a 'arment o&er their shoulders and wal8 ba$8ward and spread it o&er their fatherCs na8edness. They do not &iew the o$$urren$e as a reality. ?hen 7oah awo8e from his wine::that is returned to his spiritual $ons$iousness::his first words were ;Cursed be Canaan.; Canaan means ;lowland; and represents the body $ons$iousness. ;1 ser&ant of ser&ants shall he be unto his brethren ; he said thus pla$in' the stamp of materiality upon the body $ons$iousness and showin' that it $annot 'i&e spiritual life. 2ut 7oah said to the God of Shem ;%et Canaan be his ser&ant;> that is let the flesh $ome under the dominion of the spiritual man. 5f 0apheth 7oah said ;%et him dwell in the tents of Shem;> that is let the intelle$tual man dwell under the prote$tion of the spiritual man not as a ser&ant but as a youn'er brother. Thus the physi$al mind A3amB and the body ACanaanB $ome under the dominion of both the intelle$tual man and the spiritual man the I 1M itself. The sons of 7oah represent the positi&e permanent thou'hts that rise abo&e the ne'ati&e wi$8ed $onditions e&en the $atastrophe of death Athe FloodB and $ome down to earth a'ain. In other words they are $arried o&er and rein$arnated when the soul a'ain ta8es on a body of flesh. In order to 'et the most from physi$al man we must see8 to de&elop him alon' spiritual lines. ?hen the spiritual man A7oahB be'ins a new $y$le a new e&olution in physi$al $ons$iousness Aafter the $leansin' of the ;flood;B he must 'i&e attention to the impa$t of the ideas put into the body $ons$iousness sele$t $arefully his food and drin8 and refuse to 'i&e himself to the sense $ons$iousness in any way. ?e find the 1,th $hapter of Genesis to be de&oted to 'enealo'y. It 'i&es an a$$ount of the des$endents of 7oah and his three sons Shem 3am and 0apheth.

Gen. 1,=1:32. 7ow these are the 'enerations of the sons of 7oah namely of Shem 3am and 0apheth= and unto them were sons born after the flood. The sons of 0apheth= Gomer and Ma'o' and Madai and 0a&an and Tubal and Meshe$h and Tiras. 1nd the sons of Gomer= 1sh8ena@ and #iphath and To'armah. 1nd the sons of 0a&an= 4lishah and Tarshish and 6ittim and /odanim. 5f these were the isles of the nations di&ided in their lands e&ery one after his ton'ue after their families in their nations. 1nd the sons of 3am= Cush and Mi@raim and -ut and Canaan. 1nd the sons of Cush= Seba and 3a&ilah and Sabtah and #aamah Sabte$a> and the sons of #aamah= Sheba and /edan. 1nd Cush be'at 7imrod= he be'an to be a mi'hty one in the earth. 3e was a mi'hty hunter before 0eho&ah= wherefore it is said %i8e 7imrod a mi'hty hunter before 0eho&ah. 1nd the be'innin' of his 8in'dom was 2abel and 4re$h and 1$$ad and Calneh in the land of Shinar. 5ut of that land he went forth into 1ssyria and builded 7ine&eh and #ehoboth:Ir and Calah and #esen between 7ine&eh and Calah Athe same is the 'reat $ityB. 1nd Mi@raim be'at %udim and 1namim and %ehabim and 7aphtuhim and -athrusim and Casluhim Awhen$e went forth the -hilistinesB and Caphtorim. 1nd Canaan be'at Sidon his first:born and 3eth and the 0ebusite and the 1morite and the Gir'ashite and the 3i&ite and the 1r8ite and the Sinite and the 1r&adite and the Jemarite and the 3amathite= and afterward were the families of the Canaanite spread abroad. 1nd the border of the Canaanite was from Sidon as thou 'oest toward Gerar unto Ga@a> as thou 'oest toward Sodom and Gomorrah and 1dmah and Jeboiim unto %asha. These are the sons of 3am after their families after their ton'ues in their lands in their nations. 1nd unto Shem the father of all the $hildren of 4ber the elder brother of 0apheth to him also were $hildren born. The sons of Shem= 4lam and 1sshur and 1rpa$hshad and %ud and 1ram. 1nd the sons of 1ram= E@ and 3ul and Gether and Mash. 1nd 1rpa$hshad be'at Shelah> and Shelah be'at 4ber. 1nd unto 4ber was born two sons= the name of the one was -ele'> for in his days was the earth di&ided> and his brotherCs name was 0o8tan. 1nd 0o8tan be'at 1lmodad and Sheleph and 3a@arma&eth and 0erah and 3adoram and E@al and /i8lah and 5bal and 1bimael and Sheba and 5phir and 3a&ilah and 0obab= all these were the sons of 0o8tan. 1nd their dwellin' was from Mesha as thou 'oest toward Sephar the mountain of the east. These are the sons of Shem after their families after their ton'ues in their lands after their nations. These are the families of the sons of 7oah after their 'enerations in their

nations= and of these were the nations di&ided in the earth after the flood. The name Shem means ;upri'ht ; ;renowned ; ;splendor ; ;name.; Metaphysi$ally Shem represents the spiritual in man. The name 3am means ;obli9ue ; ;$ur&ed ; ;inferior ; ;hot ; ;bla$8ened.; Metaphysi$ally 3am represents the physi$al in man 'i&en o&er to sensuality. The name 0apheth means ;e<tended and wide ; ;in$rease ; ;e<pansion ; ;unfoldment ; ;e<tends without limitation.; Metaphysi$ally 0apheth represents the intelle$t or reason the mental realm. To ;e<tend without limitation; this realm would ha&e to e<tend into the spiritual. 7oahCs three sons Shem 3am and 0apheth represent the spiritual the physi$al and the mental in man. The names of the ;sons of 0apheth; follow= The name Gomer means ;or'ani$ a$$umulation ; ;finished or perfe$ted ; ;ended.; Gomer represents human reason in its 'reatest perfe$tion and $ompletion> but by reasonin' alone man $annot rea$h spiritual wisdom and Truth or $ome in $ons$ious tou$h with God Spirit. The name Ma'o' means ;re'ion of God ; ;from the upper i.e. north ; ;e<treme e<tension.; Symboli$ally Ma'o' represents the satani$ or selfish thou'ht for$e in human $ons$iousness warrin' a'ainst the true thou'ht for$e that sprin's from the ideas that 0esus tau'ht and demonstrated. The name Madai means ;suffi$ien$y ; ;indefinite $apa$ity ; ;middle portion.; Madai represents the phase of bein' in man that lies between the outer or $ons$ious thin8in' mind and the super$ons$ious mind or Spirit> the psy$hi$ realm. The name 0a&an means ;the 4ast ; ;the do&e ; ;warmth ; ;fertility ; ;mire ; ;de$eption.; 0a&an symboli@es the human or personal intelle$t in man and one of its 'o&ernin' $hara$teristi$s the de$epti&e error belief that understandin' is 'ained throu'h the impressions of the senses in $onta$t with the outer world and throu'h boo8s tea$hers and e<perien$e rather than throu'h the Spirit of God within the soul of man. In the broadest sense 0a&an also represents the spiritual phase of intelli'en$e or illumined and inspired intelle$t hen$e the idea of the 4ast of fertility and produ$ti&eness. The name Tubal si'nifies ;diffusi&e motion ; ;wellin' ; ;triumphal son'.; Tubal represents the e<pandin' possibilities of the $ons$iousness of man with the Doy and the 'ood that result from in$reased understandin'. The name Meshe$h means ;per$eptibility ; ;drawin' out ; ;dedu$in'.; Meshe$h stands for per$eption throu'h the senses Dud'ment a$$ordin' to appearan$es and the wor8 of the mind in $on$ei&in' ideas and in drawin' $on$lusions. The name Tiras means ;determination of forms ; ;thou'ht ; ;ima'ination ; ;desire.;

Metaphysi$ally Tiras represents the ima'ination or formati&e fa$ulty of man made a$ti&e in the mind of the indi&idual by the inner lon'in' of the soul AdesireB whi$he&er leads to unfoldment Godward. 1s the se&enth son of 0apheth Tiras represents a $ertain fullness or $ompleteness of that whi$h 0apheth symboli@es the mental phase of manCs bein'. The power to thin8 to ima'e in the mind is the formati&e power in man. The names of ;the sons of Gomer ; with their meanin' follow= The name 1sh8ena@ means ;fire that spreads ; ;latent fire ; ;hidden fire.; 1sh8ena@ represents the life thou'ht formed in Spirit the ;fire that spreads; to assist in doin' away with the $onfused state of mind represented by 2abylon. ?hen the life thou'ht is ta8en up $ons$iously by man it e<tends 9ui$8ly to the whole $ons$iousness o&erthrowin' sense $onfusion and its inharmonies. Fire stands for $leansin' and purifi$ation and is 'enerally used in the 2ible as a symbol of the destru$tion of e&il and error. The name #iphath si'nifies ;$entrifu'al for$e ; ;spo8en word ; ;pardon ; ;healin'.; #iphath symboli@es the power a$ti&ely e<pressin' itself throu'h the will and the word. This power thou'h more mental than spiritual is refinin' and healin'. The name To'armah means ;$entrali@in' ener'y ; ;'ra&itation ; ;hard ; ;stron'.; To'armah represents stren'th and a drawin' $entrali@in' for$e or ener'y> a for$e or ener'y of the intelle$t rather than of the inner spiritual understandin' and therefore $hara$teri@ed by &ery 'reat hardness and selfishness. The names of ;the sons of 0a&an; are 'i&en here= The name 4lishah means ;God firmly establishes ; ;upri'htness of God ; ;God sa&es.; 4&en the human reason a$8nowled'es that God is the sa&in' power of 3is people. The intelle$tual powers of man are human and they are de$epti&e. Fet they are produ$ti&e on their own plane> and 4lishah represents the power ba$8 of the intelle$t that 8nows God to be the one true helpin' sustainin' sa&in' power in man. The name Tarshish means ;pre$ipitatin' for$e ; ;hard ; ;se&erity.; Tarshish symboli@es the hard unyieldin' ar'umentati&e tenden$y that is $hara$teristi$ of the purely intelle$tual and reasonin' nature in man when unmi<ed with di&ine lo&e and the softenin' influen$e of spiritual wisdom. The name 6ittim si'nifies ;the $ut off ; ;the reDe$ted ; ;outsiders.; 6ittim represents a phase of the outer sense:reasonin' mind in man as opposed to the inner true spiritual understandin'. This phase of thou'ht must be $ut off reDe$ted by the indi&idual who would pro'ress spiritually sin$e it is an ;outsider ; un$i&ili@ed and reprobate as far as Truth is $on$erned. The name /odanim means ;$onfederates ; ;the ele$t ; ;lo&able ; ;pleasin'.; /odanim represents unifyin' thou'hts of a &ery e<$ellent $hara$ter belon'in' to the intelle$t in man. These are the names of ;the sons of 3am;=

The name Cush means ;burned ; ;bla$8ened ; ;fireli8e.; Cush represents the dar8ened thou'ht in whi$h man has held his body and its a$ti&ities the seemin'ly mortal physi$al part of himself. 2ut this all $han'es as he per$ei&es the Truth and holds in mind the perfe$t:body idea. The name Mi@raim means ;limitation ; ;bonda'e ; ;tribulation.; Mi@raim is symboli$al of the sense belief that the life as well as the or'anism of man is bound in materiality and that man is subDe$t to sorrows and to all forms of error that hinder him from re$ei&in' 'ood. The name -ut si'nifies ;state of bein' stifled ; ;asphy<iation or suffo$ation.; -ut represents the dar8ened sorrowful and &ery material dyin' state of mind and body that results from a la$8 of spiritual inspiration of the inbreathin' and understandin' of Spirit. The name Canaan means ;material e<isten$e ; ;reali@ed nothin'ness ; ;lowland ; ;inferior.; Canaan thus represents the body $ons$iousness> the fleshly or'anism and tenden$ies of man> the physi$al rather than the spiritual. ?e also thin8 of Canaan as denotin' the sub$ons$iousness. 3ere are the names of ;the sons of Cush ; with their meanin'= The name Seba si'nifies ;radi$al mi<ture ; ;&ital fluid ; ;into<i$ated.; Seba represents intemperate desire e<pressin' itself in the body $ons$iousness. The Seba thou'ht or state of thou'ht is not poised moderate or well balan$ed as re'ards anythin'> it 'oes to e<tremes espe$ially in the indul'en$e of the appetites and desires of the flesh. The name 3a&ilah means ;stru''le of elementary life ; ;&irtue born of trial.; 3a&ilah symboli@es the effort the tra&ail the trials that are ne$essary to brin' into manifestation the inner spiritual possibilities that lie ba$8 of and are wrapped up in the seemin'ly material or'anism. The name Sabtah means ;determinin' motion ; ;a trun ; ;orbit.; Sabtah represents the 'eneral $y$li$al trend of the a$ti&ity of the sensual in man. %ed away by outer seemin' man has throu'h the e<er$ise of his personal will set up a $ourse of a$tion in sense $ons$iousness that falls short of the di&ine ideal and is $ontentious and destru$ti&e. The name #aamah si'nifies ;mo&ed with a'itation ; ;tremblin' ; ;9ua8in'.; #aamah represents the result or fruit of the i'norant thou'ht of the sense man re'ardin' his body. This result ta8es the shape of the nameless fears inner tremblin' and un:Godli8e emotions that the sense man e<perien$es. The si'nifi$an$e of the name Sabte$a is the same as that of Sabtah but 'reatly intensified. The followin' are the names of ;the sons of #aamah;= The name Sheba means ;rest or repose ; ;stability ; ;restoration.; Sheba represents a thou'ht of wholeness or fullness on some plane of e<isten$e. ?hether this thou'ht belon's to the inner man or the outer man depends on who the person in the 2ible name

Sheba is and on his des$ent history or a$ti&ities. If the a$ti&ities are $onstru$ti&e or if he owns des$ent from Shem he represents hi'her and more spiritual thou'hts than if the a$ti&ities are not $onstru$ti&e and he is des$ended from 3am. The name /edan means ;mutual attra$tion ; ;sele$ti&e affinity ; ;physi$al lo&e.; /edan refers to a phase of physi$al or animal attra$tion and affe$tion. The names of the $hildren of Cush with their meanin' are 'i&en here= The name 7imrod means ;self:rulin' will ; ;rebellion.; 7imrod denotes the rule of the personal will in the animal for$es of the or'anism> also a material belief in $oura'e and mi'ht. The name 2abel si'nifies ;$ourt of 2aal ; ;$onfusion ; ;$haos ; ;&anity.; ?hen man thin8s that he $an $omprehend and $ontra$t the di&ine in outer or purely mental or psy$hi$ ways the result is always $onfusion. The name 4re$h means ;lon' ; ;e<tended ; ;sla$8;> in a 'ood sense ;prolon'ed ; ;lastin'.; 4re$h represents a state of $ons$iousness in whi$h be$ause of lon' and e<tended material thin8in' the natural inherent wholeness and 'oodness of man is $on$ei&ed by him entirely in terms of the material brin'in' about the disastrous results of error in body and affairs. The name 1$$ad si'nifies ;$astle ; ;fortress ; ;hi'hland.; 1$$ad represents a fi<ed state of belief that prote$tion 'reat stren'th e<alted position and superiority are to be attained throu'h the intelle$tual and the physi$al alone. The name Calneh si'nifies ;$omplete $on$entration ; ;$entrali@ed ambition.; Calneh represents selfishness a $enterin' in self> also $onfiden$e in material $onditions rather than trust in God. The name Shinar si'nifies ;two ri&ers ; ;di&ided stream ; ;di&ided mind.; Shinar represents a belief in two powers an e&il as well as a 'ood one and the error results. 1ssyria represents the reasonin's philosophi$al as well as physi$al that do not re$o'ni@e a spiritual head of the uni&erse but are based on sense obser&ation. The name 7ine&eh means ;e<terior 'rowth ; ;$oordination ; ;edu$ation of youth.; 7ine&eh represents the seat of the natural animal for$es in manCs body $ons$iousness. The people of 7ine&eh were not willfully wi$8ed> they were only awaitin' spiritual instru$tion that would turn their attention away from the outer and material to God. #ehoboth:Ir A;broad pla$es ; ;enlar'ements ; ;forums;B symboli@es thou'hts of a broadenin' in$reasin' nature prin$ipally on the intelle$tual or mental plane in the indi&idual. The name Calah si'nifies ;$ompleted ; ;inte'rity ; ;an an$ient.; Calah represents a state of $ons$iousness built about the belief that a'e Ain terms of yearsB and e<perien$e brin' balan$ed Dud'ment and fullness or perfe$tion.

The name #esen means ;e<e$uti&e power ; ;$ontrol from abo&e ; ;restraint.; #esen indi$ates re$o'nition by the natural man that there is a hi'her 'uidin' rulin' Dud'in' restrainin' power in his life than that of the purely human and material. The name %udim si'nifies ;tra&ails ; ;$on$eption ; ;nati&ity or physi$al birth.; %udim represents manCs material beliefs re'ardin' the ori'in and $ontinuation of the ra$e> also the e<pression of these beliefs. The name 1namim means ;statues ; ;ro$8men ; ;fountains.; 1namim represents hard material thou'hts about life A;fountains;B. Su$h thou'hts aid in buildin' a $orruptible body a mere statue in so far as its bein' truly ali&e throu'h union with the di&ine sour$e of all life is $on$erned. The name %ehabim means ;inflamed uprisin's ; ;passionate.; %ehabim represents the life of the seemin'ly material and physi$al or'anism a$ti&ated wholly by the tenden$ies and desires of the outer animal man. 7aphtuhim A;the opened ; ;the hollow ; ;the empty ones;B represent empty thou'hts of la$8 thou'hts that the physi$al man is wholly material. The name -athrusim si'nifies ;re'ion of the south ; ;bro8en into fra'ments ; ;dust.; The -athrusim represent thou'hts belon'in' to a state of mind that thou'h there is 'ood in it is still in dar8ness so far as the indi&idual is $ons$iously or sub$ons$iously $on$erned. The name Casluhim si'nifies ;tried for atonement ; ;for'i&eness of sins ; ;hopes of life.; The thou'ht represented by Casluhim is that manCs outer $ons$iousness e&ol&es unfolds Godward by means of trials testin's and e<perien$e. The name -hilistines si'nifies ;transitory ; ;mi'ratin' ; ;wanderin'.; The -hilistines represent for$es forei'n to Spirit. The fi&e 'reat $ities of the -hilistines ruled by ;lords; denote the fi&e senses under the dominion of thou'hts forei'n to Spirit Astran'ers forei'nersB. The name Caphtorim means ;$on&erts ; ;$on&erters.; Caphtorim represents $han'in' 'rowin' unfoldin' thou'hts that belon' to the seemin'ly physi$al in man. The name Sidon si'nifies ;$at$hin' of fish ; ;pro&idin' ; ;hunter.; Sidon symboli@es a 'reat in$rease of ideas on the animal plane of thou'ht or bein' in the indi&idual. The name 3eth means ;sundered ; ;bro8en ; ;terrified.; 3eth represents a &ery a$ti&e thou'ht of fear the result of thin8in' apart from Spirit. The name 0ebusite si'nifies ;trodden down ; ;$on9uered ; ;profaned.; 1 0ebusite represents the spiritual or pea$e $enter in $ons$iousness A0erusalemB in subDe$tion to purely sense and $arnal thou'hts beliefs and desires. The name 1morites si'nifies ;mountaineers ; ;hi'hlanders.; The 1morites represent the ra$e thou'ht of the 'eneration of the flesh. Se< and pro$reation are &ery stron'ly rooted

in manCs $ons$iousness and ha&e been ele&ated by man in personal thou'ht to the &ery hei'hts. The name Gir'ashite si'nifies ;belon'in' to that whi$h is dense ; ;marshy 'round.; 1 Gir'ashite represents the material state of thou'ht that unawa8ened man holds $on$ernin' himself and espe$ially $on$ernin' his material or'anism. The name 3i&ite si'nifies ;physi$al e<isten$e ; ;life born of effort ; ;wi$8edness.; 1 3i&ite represents the thou'hts belon'in' to the $arnal $ons$iousness in man. The name 1r8ite means ;fu'iti&e ; ;blind passions.; 1n 1r8ite represents thou'hts pertainin' to the $arnal $ons$iousness in man. The name Sinite means ;$layey ; ;muddy ; ;hateful passions.; 1 Sinite represents thou'hts missin' the mar8 fallin' short of the di&ine law. The name 1r&adite means ;a&ari$e ; ;plunder ; ;pirateCs den.; 1n 1r&adite represents a retreat or refu'e or unstable errin' destru$ti&e thou'hts in a mi<ed $onfused e&er: $han'in' $ons$iousness of man. The name Jemarite si'nifies ;hun'er for dominion or thirst for power ; ;despot.; 1 Jemarite represents rebellious tyranni$al despoti$ thou'hts and desires belon'in' to the ;mind of the flesh; $ons$iousness in unredeemed man the outer see8in' dominion. The name 3amathite means ;in$losed ; ;held to'ether ; ;fortress.; 1 3amathite represents $onfiden$e in material $onditions rather than trust in God. The name Gerar si'nifies ;a soDourn ; ;a lod'in' pla$e ; ;an en$ampment.; Gerar symboli@es subDe$ti&e substan$e and life. In the be'innin' of manCs Dourney Spiritward this substan$e and life are in possession of the sense nature A-hilistinesB and the rulin' e'o of the sense nature li&es in the re'ion of this pla$e. The name Ga@a means ;stren'th ; ;power ; ;stron'hold ; Ga@a represents stren'th on a purely physi$al or sense plane. The name Sodom si'nifies ;$onsumed with fire ; ;hidden wiles ; ;$o&ered $onspira$ies.; Sodom represents an obs$ure or $on$ealed thou'ht or habit in man. The name Gomorrah means ;o&erbearin' ; ;tyranny ; ;oppression.; Gomorrah represents a state of mind in man that is submer'ed in sense and is &ery tyranni$al in its nature. The name 1dmah means ;silent ; ;unrelentin' ; ;a tomb ; ;a fortress.; 1dmah represents the seemin' stren'th and mer$iless sureness of the death thou'ht and $ondition that enters into manCs e<perien$e as the result of his $arnal material ad&erse thou'hts and a$ti&ities. The name Jeboiim si'nifies ;wars ; ;plunderin's ; ;rendin's with the teeth.; Jeboiim refers to ra&enous appetites sensual passions the wild:beast nature holdin' sway deep in the sub$ons$iousness of many.

The name %asha si'nifies ;burstin' forth ; ;fountains ; ;for loo8in' upon.; The $ities that are mentioned in the te<t with %asha as bein' on the southern border of Canaan are representati&e of the sub$ons$ious substan$e and life in man ruled o&er and a$tuated by &arious phases of the subDe$ti&e $arnal sense mind. %asha symboli@es the burstin' forth of this inner substan$e and life into 'reater a$ti&ity in $ons$iousness. %asha also refers to the penetration by hi'her ideals truer understandin' of a seemin'ly mortal and material state of the subDe$ti&e substan$e and life in unawa8ened man. The names of the $hildren of Shem with their meanin' are listed here= The name 4ber si'nifies ;passed o&er ; ;o&er$ome ; ;a shoot.; 4ber represents the 'ermination in manCs $ons$iousness of the spiritual phase of his bein'. The name 4lam si'nifies ;eternal or e&erlastin' ; ;fully de&eloped.; 4lam symboli@es thou'hts of the abidin'ness resour$efulness and $reati&e power of Truth of that whi$h is of God Spirit. The name 1sshur si'nifies ;a step ; ;le&el on'oin' ; ;obser&an$e of laws ; ;harmonious.; 1sshur typifies mental re$o'nition that the entire man spirit soul and body is free is of spiritual ori'in and is not bound by any limitation of matter. The name 1rpa$hshad si'nifies ;pro&idential re'eneration ; ;realm of astrolo'y.; 1rpa$hshad represents the belief in man that his 'ood depends wholly on somethin' outside of himself::his rulin' star fate pro&iden$e::instead of dependin' on the power of his own thou'hts to establish within himself and his world what he wills. The name %ud si'nifies ;desire to brin' forth ; ;$on$eption ; ;$reation.; %ud represents manCs earliest $on$eption of the truth that he is the offsprin' of God. The name 1ram means ;hi'hland ; ;hi'h or e<alted.; 1ram symboli@es the intelle$t whi$h has its foundation in Spirit> but in unawa8ened man it is lin8ed up entirely with the outer or material realm so that it reasons from the basis of the senses instead of a$8nowled'in' /i&ine Mind as the sour$e of all intelli'en$e. The names of ;the sons of 1ram ; with their meanin' follow= The name E@ means ;'rowin' mi'ht ; ;formati&e power ; ;plan.; E@ denotes the pro$ess of thou'ht by whi$h man arri&es at a $on$lusion Abe it true or erroneousB and establishes it in $ons$iousness. The name 3ul means ;$ir$le ; ;e$stasy ; ;tra&ail ; ;fear.; 3ul stands for that in the intelle$t of man whi$h see8s to $onform to both the spiritual and outer:sense ideas of wisdom and understandin'. The name Gether means ;abundan$e ; ;pressed out ; ;&ale of trial.; Gether represents manCs belief that mu$h physi$al effort is needed to ma8e a li&in' and to a$9uire abundan$e> thus he e<perien$es hard labor and many inharmonies. The name Mash si'nifies ;pressin' out by $ontra$tile for$e ; ;har&est of fruits.; In Mash

we see the intelle$t in the role of obtainin' 8nowled'e. The intelle$t is not naturally re$epti&e to spiritual understandin'. It is a''ressi&e in its nature and it wor8s &ery hard in the outer see8in' to obtain by for$e by personal determination and by mu$h persistent study and resear$h the 8nowled'e that it desires. The &ery pressure of its outer see8in' does open to it somethin' of the inner li'ht and intelli'en$e of Spirit thou'h in its i'noran$e it usually ta8es to itself the honor of ha&in' wor8ed out the ideas that $ome to it from Spirit. 3owe&er fruit is reali@ed in in$reased 8nowled'e. The name Shelah means ;se$urity ; ;pea$e ; ;demand ; ;prayer.; Shelah represents a sense of pea$e harmony and se$urity that has $ome about by prayer affirmation and desire $entered in that whi$h is 'ood and true. The names of the $hildren of 4ber with their meanin' are 'i&en here= The name -ele' means ;separation throu'h 'ra$e ; ;$lea&in' ; ;di&idin'.; -ele' represents manCs first reali@ation of the differen$e and seemin' separation between his apparently material or'anism and his inner spiritual ideals. Thus was the ;earth di&ided ; and the indi&idual be'an to re$o'ni@e his hi'her nature. The name 0o8tan si'nifies ;that whi$h is diminished ; ;lessened ; ;of little $on$ern.; 0o8tan represents the lessenin' to the &anishin' point of error in the $ons$iousness and life of the unfoldin' indi&idual. The followin' are the names with their meanin' of the $hildren of 0o8tan= The name 1lmodad si'nifies ;measure of God ; ;the a'itator.; 1lmodad represents a $ertain dis$ernment of the boundless possibilities that are open to man if he ma8es pra$ti$al appli$ation of Truth. This understandin' howe&er pro&es to be a disturbin' element A;a'itator;B in $ons$iousness be$ause it is not definite enou'h to brin' about the real $han'e of mind that is needed to establish pea$e and order and to brin' forth spiritual fruit. The name Sheleph means ;rea$tion ; ;refra$tion ; ;drawin' out.; Sheleph represents a wor8in' out from within of the spiritual in man> or at least a stri&in' of Spirit within man for 'reater e<pression in and throu'h the indi&idual. The name 3a@arma&eth means ;&illa'e of death ; ;$ourt of death.; 3a@arma&eth symboli@es a $entral thou'ht or 'roup of thou'hts belon'in' to the sense mind of man and ha&in' as its rulin' idea a stron' belief in death. Its $on$eption of Dusti$e A;$ourt;B is always a$ti&e on the ne'ati&e $ondemnatory and destru$ti&e side. The name 0erah si'nifies ;he will breathe ; ;he will be$ome inspired ; ;moon.; 0erah represents the li'ht Aunderstandin'B of the inspired intelle$t or to the $apa$ity of the intelle$t of man for bein' illumined by Spirit and for radiatin' the li'ht of Spirit di&ine understandin'. The name 3adoram si'nifies ;powerful ; ;pompous ; ;maDesti$.; 3adoram represents

the liftin' up of the outer sense mind of man and the attributin' of power and mi'ht to it as thou'h it were manCs hi'hest sour$e of li'ht and 'ood. The name E@al si'nifies ;$ontinual 'oin' forth ; ;di&ine spar8.; E@al represents the $ontinual unfoldment that ta8es pla$e in the pro'ressi&ely in$lined indi&idual be$ause of his natural tenden$y to $onform to the di&ine ideal or di&ine spar8 within him whi$h is e&er ur'in' him on to hi'her li'ht new understandin' purer thou'hts and ways. The name /i8lah means ;palm tree ; ;palm 'ro&e ; ;ethereal li'htness.; /i8lah denotes the inherent belief of manCs inner spiritual or true self that $omplete &i$tory o&er all error and $omplete triumph in understandin' and life are his herita'e. The name 5bal si'nifies ;e<treme attenuation of matter ; ;stripped ; ;barren.; 5bal denotes the barrenness na8edness and nothin'ness of all that is not founded in Truth. The name 1bimael means ;a father from God ; ;father of abundan$e.; 1bimael stands for the thou'ht of man as bein' des$ended from God> also for the thou'ht of abundan$e as $omin' from God. 1t a $ertain sta'e of manCs unfoldment howe&er the thou'ht represented by 1bimael is not established in $ons$iousness with enou'h positi&eness to produ$e spiritual results. The name 5phir si'nifies ;a final state ; ;purity ; ;ashes.; 5phir symboli@es that whi$h remains after the deeper purifi$ation by fire has ta8en pla$e. Throu'h purifi$ation by the Christ Spirit by the baptism of fire all that is true is refined purified and ele&ated to its ri'htful pla$e in the 8in'dom while the dross or error of the $arnal ad&erse mind is redu$ed to dust and ashes. The name 0obab si'nifies ;fullness of Doy ; ;trumpet $all of &i$tory ; ;desert ; ;wail of tribulation.; 3ere 0obab represents a $ertain fulfillment of the seemin' mortal and an entran$e into that whi$h the positi&e spiritual meanin's of the name denotes= a reali@ation of dominion o&er error and a reDoi$in' in Truth. The name Mesha means ;har&est of spiritual fruits ; ;heaped:up fullness of bein' ; ;refu'e ; ;freedom.; Mesha symboli@es a pla$e in $ons$iousness wherein the inner life for$es of the or'anism are freed from the dominion of $arnal thou'ht thus raisin' them to hi'her and more spiritual e<pression. The name Sephar means ;rememberin' ; ;en'ra&in' ; ;boo8.; The east always represents the within and a mountain denotes a hi'h plane of thou'ht. In the $ons$iousness of the indi&idual Sephar represents that hi'h pla$e within the spiritual realm of his bein' where a re$ord is 8ept of all the thou'hts ideals tenden$ies desires and a$ti&ities to whi$h he has 'i&en attention e&en to those that belon' to the seemin'ly $han'eable and unestablished phase of his $ons$iousness Athe 1rabian tribes that were des$ended from 0o8tanB. Gen. 11=1:+. 1nd the whole earth was of one lan'ua'e and of one spee$h. 1nd it $ame to pass as they Dourneyed east that they found a plain in the land of

Shinar> and they dwelt there. 1nd they said one to another Come let us ma8e bri$8 and burn them thorou'hly. 1nd they had bri$8 for stone and slime had they for mortar. 1nd they said Come let us build us a $ity and a tower whose top may rea$h unto hea&en and let us ma8e us a name> lest we be s$attered abroad upon the fa$e of the whole earth. 1nd 0eho&ah $ame down to see the $ity and the tower whi$h the $hildren of men builded. 1nd 0eho&ah said 2ehold they are one people and they ha&e all one lan'ua'e> and this is what they be'in to do= and now nothin' will be withholden from them whi$h they purpose to do. Come let us 'o down and there $onfound their lan'ua'e that they may not understand one anotherCs spee$h. So 0eho&ah s$attered them abroad from then$e upon the fa$e of all the earth= and they left off buildin' the $ity. Therefore was the name of it $alled 2abel> be$ause 0eho&ah did there $onfound the lan'ua'e of all the earth= and from then$e did 0eho&ah s$atter them abroad upon the fa$e of all the earth. 3ere is related the buildin' by the des$endents of 7oah of a $ity and a tower that was to rea$h to hea&en. ;1nd the whole earth was of one lan'ua'e and of one spee$h ; whi$h indi$ates that there was unity in the inter$han'e of intelli'en$e and purpose but that it was based on materiality= ;1nd they had bri$8 for stone and slime had they for mortar.; They built the $ity and the tower> but 0eho&ah $onfounded their lan'ua'e and they were s$attered abroad ;upon the fa$e of all the earth.; 1$$ordin' to Ferrar FentonCs translation of the 2ible in modern 4n'lish the word 0eho&ah should be translated ;$hief.; The $hief was the priest or rulin' reli'ious power. So it was not 0eho&ah who $onfused the ton'ues of the people but their reli'ious leaders. This is true today. Interpreted in indi&idual $ons$iousness it is not Spirit that leads man astray but manCs interpretation of the messa'e of Spirit as molded by manCs mentality. In other words it was the 1d&ersary or personal e'o of the people that asserted its disinte'ratin' nature and destroyed the wor8 of their hands. The name 2abel means ;$onfusion.; 2abel represents the mental $haos that is the result of thin8in' from a wholly material standpoint. ?hether the story of the buildin' of 2abel and the s$atterin' of its people be history or alle'ory matters little> it illustrates the ephemeral $hara$ter of manCs wor8 e<emplified times beyond number in the buried $ities of the past. 7ot only $ities but 'reat nations ha&e o$$upied lar'e areas of this earth only to be swept away. This uni&ersal s$atterin' of the nations that bra&ely set out to build $ities and $i&ili@ations planned to rea$h to hea&en and endure fore&er should ma8e thin8in' persons pause and in9uire the $ause of su$h stupendous failure. The fa$t is that the foundations of their $ities were material instead of spiritual> there was an e<$ess of

;stone and slime.; 3owe&er e&ery 'reat nation has $laimed God as its ori'inator and often its temporal heads as rulin' by di&ine ri'ht. 1s lon' as these nations had faith in this di&ine sour$e they prospered but when the personal element be'an to assert itself de$line set in the nation $ollapsed and its people s$attered. This is not only the history of $ities and nations but also of numerous $olonies of Etopian pattern for the betterment of men. Their plans are perfe$t and appear to be based on laws that will wor8 toward uni&ersal happiness and prosperity. 2ut they fail be$ause their leader is some human bein' and there is often some other human bein' in the $olony who is ambitious to rule. -oliti$s and party strife then enter and brea8 down the unity that is so ne$essary to the su$$ess of any enterprise. 3istory shows that often Dust pre$edin' a 'reat national $ollapse di$tators or ;$hiefs; assume the power personally to ma8e and enfor$e the laws for the people. This $ondition repeats itself in world affairs and presa'es a brea8down of man:made $i&ili@ation. The towers of 2abel totter and philosophi$ onloo8ers foretell a lapse of the human family into primiti&e sa&a'ery. That the prin$iples on whi$h the 'o&ernments of the world are based are inade9uate to meet the needs of a world nation is patent to anyone who studies the e$onomi$ and moral status of &arious $ountries. God $reated all men of one blood a$$ordin' to the S$riptures and that uni&ersal bond of humanity is assertin' itself in the tremendous in$rease in fa$ilities for inter$ourse amon' men of e&ery $ountry. The stru''le for separate national e<isten$e must be bro8en down and a new and lar'er understandin' of ra$e solidarity established. ?e see that history is repeatin' itself on a lar'er s$ale than e&er before and is a'ain ready to s$atter the inhabitants of 2abel who ha&e attempted to build to hea&en without God. 1fter the brea8in' up of the present materially founded 'o&ernments the spiritually wise will 'et to'ether and form a federation based on the prin$iples laid down by 0esus Christ and we shall then enter into that uni&ersal pea$e and se$urity $alled the millennium. ;1nd this 'ospel of the 8in'dom shall be prea$hed in the whole world for a testimony unto all the nations> and then shall the end $ome.; The prophe$ies of 0esus as set forth symboli$ally in Matthew 24 undoubtedly point to their fulfillment at this time and the ;tribulations; there re$ited are upon us. 2ut we need not be fearful or troubled if we are dependin' on God to ta8e $are of us. ;The ra$e is not to the swift nor the battle to the stron' ; ;but he that endureth to the end the same shall be sa&ed.; Gen. 11=1,:32. These are the 'enerations of Shem. Shem was a hundred years old and be'at 1rpa$hshad two years after the flood= and Shem li&ed after he be'at 1rpa$hshad fi&e hundred years and be'at sons and dau'hters. 1nd 1rpa$hshad li&ed fi&e and thirty years and be'at Shelah= and 1rpa$hshad li&ed after he be'at Shelah four hundred and three years and be'at sons and

dau'hters. 1nd Shelah li&ed thirty years and be'at 4ber= and Shelah li&ed after he be'at 4ber four hundred and three years and be'at sons and dau'hters. 1nd 4ber li&ed four and thirty years and be'at -ele'= and 4ber li&ed after he be'at -ele' four hundred and thirty years and be'at sons and dau'hters. AFor interpretation of the fore'oin' names see $omment on Gen. 1,.B 1nd -ele' li&ed thirty years and be'at #eu= and -ele' li&ed after he be'at #eu two hundred and nine years and be'at sons and dau'hters. 1nd #eu li&ed two and thirty years and be'at Seru'= and #eu li&ed after he be'at Seru' two hundred and se&en years and be'at sons and dau'hters. 1nd Seru' li&ed thirty years and be'at 7ahor= and Seru' li&ed after he be'at 7ahor two hundred years and be'at sons and dau'hters. 1nd 7ahor li&ed nine and twenty years and be'at Terah= and 7ahor li&ed after he be'at Terah a hundred and nineteen years and be'at sons and dau'hters. 1nd Terah li&ed se&enty years and be'at 1bram 7ahor and 3aran. 7ow these are the 'enerations of Terah. Terah be'at 1bram 7ahor and 3aran> and 3aran be'at %ot. 1nd 3aran died before his father Terah in the land of his nati&ity in Er of the Chaldees. 1nd 1bram and 7ahor too8 them wi&es= the name of 1bramCs wife was Sarai> and the name of 7ahorCs wife Mil$ah the dau'hter of 3aran the father of Mil$ah and the father of Is$ah. 1nd Sarai was barren> she had no $hild. 1nd Terah too8 1bram his son and %ot the son of 3aran his sonCs son and Sarai his dau'hter:in:law his son 1bramCs wife> and they went forth with them from Er of the Chaldees to 'o into the land of Canaan> and they $ame unto 3aran and dwelt there. 1nd the days of Terah were two hundred and fi&e years= and Terah died in 3aran. The name #eu means ;leadin' to pasture ; ;shepherd ; ;friend.; #eu represents the $o: operati&e feelin' the feelin' of friendship e&ol&in' in the indi&idual $ons$iousness into a sense of lo&in' a$ti&e responsibility for the welfare of others. The name Seru' means ;interwo&en ; ;tendril ; ;stren'th.; Seru' represents the buddin' sproutin' and de&elopment of spiritual ;seed; or Truth ideas deep down in the sub$ons$iousness by way of preparation for the sa&in' wor8 in the body. In the Seru' phase of manCs unfoldment the wor8 is done mostly in se$ret with now and then Dust a

ray of li'ht brea8in' throu'h to $ons$iousness. The name 7ahor si'nifies ;an'ry ; ;passionate ; ;pier$in' ; ;slayin'.; 7ahor denotes the pier$in' and brea8in' up of the sense $ons$iousness hitherto unpenetrated by Truth so that the way may be opened for a new line of thou'ht a$ti&ity A1bramB. This a$ti&ity may be more of the sub$ons$ious than of the $ons$ious mind. Mu$h turmoil often a$$ompanies this inner first brea8in' up of lesser ideals be$ause of the efforts of the outer limited emotional self A;an'ry ; ;passionate;B. The name 3aran means ;stron' ; ;mountaineer ; ;e<alted.; 3aran symboli@es an e<alted state of mind wherein Truth is lifted up in $ons$iousness and the indi&idual is stren'thened in his determination to 'o on toward fuller spiritual enli'htenment and upliftment. AFor 1bram Sarai Terah and %ot see interpretation of Gen. 12. For Canaan see the interpretation of Gen. 1,.B The name Er Aof the ChaldeesB si'nifies ;li'ht.; ;5rient ; ;bri'htness or brillian$e ; ;fire or bla@e.; Er therefore symboli@es the a$ti&ity of the understandin' or intelli'en$e in man> the inner spiritual part of manCs bein' when$e true li'ht shines forth into the entire $ons$iousness. The name Mil$ah means ;9ueen ; ;rule ; ;$ounsel.; Mil$ah symboli@es the soul in the a$t of e<pressin' dominion wisdom 'ood Dud'ment. The name Is$ah si'nifies ;who loo8s upon ; ;s$ans abroad ; ;dis$erns.; Is$ah represents the soul in the a$t of bein' attenti&e to the thin's of Spirit.

Chapter " The Initial Step toward #edemption Genesis 12 13 and 14

1CC5#/I7G to 0esus when a man turns toward a new $ountry a new state of $ons$iousness he must 9ui$8en his faith. Formerly he has had faith in material pro$esses> he has atta$hed himself to material thin's. Thus 1braham lon' li&ed in the sense world or $ons$iousness represented by Sodom and Gomorrah. 3is hi'her ideal 0eho&ah ur'ed him to flee from that world and not to mo&e ba$8 but to deta$h his mind from the thin's of sense and turn his fa$e toward the li'ht. This new land that the %ord desired him to 'o to represents new ideas and their manifestation a new relationship to the substan$e of thin's. ?hen the new ideas be'in to multiply in manCs mind his en&ironment $han'es> as -aul says ;if any man is in Christ he is a new $reature.; 2ut the be'innin' is to belie&e further than you $an see or feel in terms of the senses. 1 man often finds it ne$essary to 'o into a ;new $ountry; that he 8nows nothin' about> and he has to trust the %ord to $arry him throu'h. ;2lessed are they that ha&e not seen and yet ha&e belie&ed.; To put faith in thin's spiritual is the essential step.

The $all of 1braham is $onsidered the initial step in a 'reat plan for the redemption of the 1dam ra$e from its material sensual $ons$iousness $alled the fall of man. From any mortal &iewpoint the time seems lon' and the way tortuous but we may if we will enter into the mind of the Spirit where one day is as a thousand years and a thousand years are as one day and here we see the whole plan wor8ed out in a definite systemati$ and orderly way. 4&ery detail in 1brahamCs e<perien$e has a definite $ounterpart in the life of ea$h one who is brin'in' forth the Christ in man. 1 study of these thin's is therefore of 'reat importan$e to all who see8 the reali@ation of sonship. To them it is 'i&en to understand ;the mystery whi$h hath been hid for a'es and 'enerations.; 1braham represents faith the first 'reat fa$ulty de&eloped or ;$alled out; by man in the unfoldment of his spiritual nature or Christ Mind. Faith is that fa$ulty by whi$h we 8now God as omnipresent Spirit substan$e. This substan$e is manCs supply as dis$erned by the author of 3ebrews when he said ;Faith is the substan$e of thin's hoped for.; 2y faith we appropriate the spiritual substan$e of whate&er thin's we desire thus ta8in' the first step ne$essary to their manifestation. 1braham ri$h in faith in$reased his substan$e until it was &ery 'reat. "olumes mi'ht be written about faith in its relation to the $ons$ious sub$ons$ious and super$ons$ious departments of mind> or about its $enters of a$tion in the body. 1braham represents faith in its early establishment in $ons$iousness and his life portrays the different mo&ements of this fa$ulty on the &arious planes of a$tion in manCs bein'. In order to understand the lessons that 1brahamCs life has for us a $ertain familiarity with ea$h plane of $ons$iousness is ne$essary. That in the indi&idual whi$h is $alled ;I; may be termed attention. It is in reality the spiritual man. It is the inherent $apa$ity of the ;I; to re$o'ni@e ideas and throu'h the law of 2ein' to form ideas into states of $ons$iousness. 2y formin' these new states and settin' up a$tion in their &arious departments the ;I; AattentionB $an then lea&e them as the millwri'ht lea&es the mill he has $onstru$ted o&er a waterfall. 7ature $arries on the wor8 on$e it is established. So we find oursel&es in possession of states of $ons$iousness that may seem to be i'norant. There are for instan$e the sub$ons$ious states that ha&e to do with the pro$esses of di'estion assimilation $ir$ulation respiration elimination and the li8e. ?e $ould not be in possession of an or'anism ha&in' these &arious powers of mind unless at some point in our e<perien$e we had established them. If we $ons$iously assumed these powers oursel&es it is plainly possible that we $ould a'ain 'o ba$8 of them and be$ome familiar with their sub$ons$ious a$tion. Thus it is a 9uestion of attention whether or not we shall 8now about these &arious planes of mental a$ti&ity. If we fi< our thou'hts for but ten minutes a day on the heart we shall 8now in a short time what is 'oin' on at that $enter. So with e&ery department

of the or'anism. ?hate&er the pro$ess bein' $arried on by an or'an in the body we may be assured that a $enter of intelli'en$e is lo$ated somewhere in the &i$inity of it and by $ontinually fo$usin' our attention there we may be$ome familiar with its offi$e and wor8. 1braham represents man in the first awa8enin' of his faith when he is dominated by it. The &ery name has $ome to be almost a synonym for faith. 1braham was dwellin' in a realm of limited thou'ht and he was $alled out by Spirit into a 'reat e<pansion of all his thou'hts and powers throu'h faith. 1ll the people and pla$es mentioned in $onne$tion with his history ha&e a symboli$al meanin'. They represent other fa$ulties and phases of mind that are $alled into e<pression alon' with faith. Gen. 12=1:!. 7ow 0eho&ah said unto 1bram Get thee out of thy $ountry and from thy 8indred and from thy fatherCs house unto the land that I will show thee= and I will ma8e of thee a 'reat nation and I will bless thee and ma8e thy name 'reat> and be thou a blessin'= and I will bless them that bless thee and him that $urseth thee will I $urse= and in thee shall all the families of the earth be blessed. So 1bram went as 0eho&ah had spo8en unto him> and %ot went with him= and 1bram was se&enty and fi&e years old when he departed out of 3aran. 1nd 1bram too8 Sarai his wife and %ot his brotherCs son and all their substan$e that they had 'athered and the souls that they had 'otten in 3aran> and they went forth to 'o into the land of Canaan> and into the land of Canaan they $ame. The mo&ement in $ons$iousness represented in this S$ripture is that of an indi&idual who has been spiritually ina$ti&e or la''ard. The name of 1brahamCs father Terah si'nifies ;loiterin'.; The %ord or spiritual impulse within presses forth to reli'ious a$ti&ity. It &irtually says ;Get thee out of thy $ountry and from thy 8indred and from thy fatherCs GloitererCsH house unto the land that I will show thee.; ?hen this $all $omes lofty ideas be'in to possess the mind. The name in its ori'inal form 1bram means ;e<alted father.; Faith in the unseen God and in di&ine 'uidan$e inspires lofty thou'hts that be$ome part of the $ons$iousness without spe$ial effort when man is obedient to the $all of Spirit. To those who depend on the e&iden$e of the senses it may be blind faith but it wor8s out beautifully in the life of those who are true to it. ?hen 1braham went to see8 a new $ountry A$ons$iousnessB in response to the $all of the Spirit %ot went with him. The name %ot means ;hidden ; ;$on$ealed ; ;$o&ert ; and %ot represents the ne'ati&e side of faith. ?hen faith A1brahamB e<pands in $ons$iousness Ain a new and 'reater $ountryB its old sub$ons$ious element A%otB e<pands also. %ot may also be said to symboli@e the part of man that is still in dar8ness> in other words the natural or animal man. This part of manCs nature he $annot es$ape but must ta8e with him into the new $ountry. 3e $an howe&er by asso$iation lift it up and in$rease its $apa$ity as 1braham ;lifted up; and aided %ot for we read that %ot prospered as well.

AFor further interpretation of 1braham and %ot see $ommentary on Gen. 13.B Gen. 12=(:+. 1nd 1bram passed throu'h the land unto the pla$e of She$hem unto the oa8 of Moreh. 1nd the Canaanite was then in the land. 1nd 0eho&ah appeared unto 1bram and said Ento thy seed will I 'i&e this land= and there builded he an altar unto 0eho&ah who appeared unto him. 1nd he remo&ed from then$e unto the mountain on the east of 2eth:el and pit$hed his tent ha&in' 2eth:el on the west and 1i on the east= and there he builded an altar unto 0eho&ah and $alled upon the name of 0eho&ah. 1nd 1bram Dourneyed 'oin' on still toward the South. In this instan$e Canaan represents the pure elements of the natural body. Moreh represents the mind that is re$epti&e to Truth> a taberna$le. In a taberna$le state of mind the $onstru$ti&e methods that are always $hara$teristi$ of the di&ine are re&ealed and in this state of mind prote$tion and stren'th Aoa8 treeB are reali@ed and &i$tory is assured. The ;oa8 of Moreh; may also be said to represent a ner&e $enter in the body and the taberna$le an a''re'ation of $ells. The name She$hem means ;in$linin' ; ;shoulder.; She$hem represents manCs wholly material thou'hts about himself and the uni&erse whi$h tend to ma8e life a burden. The name 2eth:el means ;house of God.; 2eth:el represents the understandin' that all seemin'ly material thin's in reality ha&e their ori'in in Spirit. The name 1i means ;heap of ruins.; 1i refers to e'otism and self:$onfiden$e without re$o'nition of Spirit. These 9ualities are $ounterfeits of faith> they are destru$ti&e of the buildin' of a truly spiritual $hara$ter and must be put away so that the indi&idual may $ome into a 8nowled'e of his unity with God. Gen. 12=1,. 1nd there was a famine in the land= and 1bram went down into 4'ypt to soDourn there> for the famine was sore in the land. There was a famine in 1brahamCs land and this $aused him to 'o down into 4'ypt. 4'ypt represents the realm of substan$e and life in the depths of the body $ons$iousness. In a sense this is a re'ion of dar8ness and mystery yet it is a 'reat 8in'dom ri$h in substan$e and essential to the preser&ation of the body. It refers to the &itality of the abdominal re'ion. Those who ha&e not attained an all: round understandin' of the di&ine law do not 8now how to affirm the flow of a steady $urrent of life from below to feed the flame of intelli'en$e abo&e and therefore they ha&e periods of bodily e<haustion. In this $ondition they seem to lose di&ine 'uidan$e and are plun'ed into apparent dar8ness A4'yptB. This is a &ery ne$essary adDustment howe&er. Gen. 12=11:2,. 1nd it $ame to pass when he was $ome near to enter into 4'ypt that he said unto Sarai his wife 2ehold now I 8now that thou art a fair

woman to loo8 upon= and it will $ome to pass when the 4'yptians shall see thee that they will say This is his wife= and they will 8ill me but they will sa&e thee ali&e. Say I pray thee thou art my sister> that it may be well with me for thy sa8e and that my soul may li&e be$ause of thee. 1nd it $ame to pass that when 1bram was $ome into 4'ypt the 4'yptians beheld the woman that she was &ery fair. 1nd the prin$es of -haraoh saw her and praised her to -haraoh= and the woman was ta8en into -haraohCs house. 1nd he dealt well with 1bram for her sa8e= and he had sheep and o<en and he:asses and men: ser&ants and maid:ser&ants and she:asses and $amels. 1nd 0eho&ah pla'ued -haraoh and his house with 'reat pla'ues be$ause of Sarai 1bramCs wife. 1nd -haraoh $alled 1bram and said ?hat is this that thou hast done unto meI why didst thou not tell me that she was thy wifeI why saidst thou She is my sister so that I too8 her to be my wifeI now therefore behold thy wife ta8e her and 'o thy way. 1nd -haraoh 'a&e men $har'e $on$ernin' him= and they brou'ht him on the way and his wife and all that he had. 3ere a'ain we see the result of a la$8 of spiritual understandin'. -haraoh represents ;the sun.; 3e is the ruler of the solar ple<us the sun $enter in the sub$ons$ious mind. This is obs$urity or ;4'ypt; to the $ons$ious mind. -haraohCs Athe sunCsB bein' in 4'ypt points to the truth that the li'ht of the sun of ri'hteousness is &eiled by our life on the lower or sense plane. -haraoh also si'nifies the whole house the whole body $ons$iousness> he is the for$e that rules the body under the natural re'ime. Sarai represents the soul not yet re'enerated and under di&ine law should not be allowed to unite with -haraoh Aphysi$al sensationB. 7ot ha&in' the di&ine understandin' when he was drawn down into 4'ypt Aseat of the &ital pro$essesB 1bram allowed Sarai Ahis unre'enerate lo&e affe$tion and emotionB to be$ome united with -haraoh Athe dominatin' physi$al e'oB and this brou'ht pla'ues upon the land of 4'ypt Abodily illsB. Metaphysi$ians re'eneratin' their bodies throu'h the power of the spo8en word should heed this lesson. ?hen 9ui$8enin' $leansin' and readDustin' the $ells at their life $enter they should silently de$lare= ;The sensation of the flesh $annot hold my lo&e for my lo&e is the dau'hter of God and we are Doined in purity and pure desire in my FatherCs house.; Thus they may es$ape the pla'ues of 4'ypt and the rebu8e of -haraoh= ;?hat is this that thou hast done unto meI why didst thou not tell me that she was thy wifeI; Gen. 13=1. 1nd 1bram went up out of 4'ypt he and his wife and all that he had and %ot with him into the South. 1bram went up out of the land of 4'ypt ;and %ot with him;> for the time had not yet $ome when 1bram $ould part with %ot Athe subDe$ti&eB and dwell in the -romised %and Athe purely spiritual $ons$iousnessB.

%ot $an also be said to symboli@e the part of manCs $ons$iousness that is still spiritually unde&eloped. In other words %ot represents the natural or animal man. 1bram still had mu$h 'rowth to ma8e before he $ould sustain a $ons$iousness of Spirit. 3e was unable as yet to $ross out the material side of his nature. 3e still had faith in materiality and a dual &ision as to the fulfillment of the S$riptures. 3e saw the ne'ati&e as well as the positi&e> e&il as well as 'ood. Entil the Christ Mind is firmly established in the indi&idual he retains a $ertain residue of faith in ne'ati&e appearan$es. This di&ided state of mind $auses $onfusion and dis$ord. Gen. 13=2:4. 1nd 1bram was &ery ri$h in $attle in sil&er and in 'old. 1nd he went on his Dourneys from the South e&en to 2eth:el unto the pla$e where his tent had been at the be'innin' between 2eth:el and 1i. 1bram AfaithB while in 4'ypt a$$umulates ri$h substan$e ideas whi$h are ne$essary for a well:balan$ed mind and body. 2ethel Ahouse of GodB represents the perfe$t body ideal. 1i Aheap of rubbishB represents the physi$al manifestation with an in$reased appre$iation and possession of life and substan$e A$attle sil&er and 'oldB. The return from 4'ypt is symboli$al of manCs return to his di&ine:natural $ons$iousness. This was not a sin'le e&ent> it is somethin' that o$$urs a'ain and a'ain in the 2ible story and is repeated in the $ase of e&ery indi&idual who $omes into a reali@ation of his spiritual oneness with God. The whole nation of Israel was $alled out of 4'ypt to assume its destiny of brin'in' forth the fruit unto ri'hteousness and life e&erlastin' to play a part in the restitution of the ra$e to its 4deni$ state. This is the essen$e of the $o&enant. 0esus $ame up out of 4'ypt where 3is parents had ta8en 3im as a $hild. 1bram AfaithB did not remain lon' in 4'ypt Asense $ons$iousnessB. Gen. 13=!:). 1nd %ot also who went with 1bram had flo$8s and herds and tents. 1nd the land was not able to bear them that they mi'ht dwell to'ether= for their substan$e was 'reat so that they $ould not dwell to'ether. 1nd there was a strife between the herdsmen of 1bramCs $attle and the herdsmen of %otCs $attle= and the Canaanite and the -eri@@ite dwelt then in the land. It was 1braham rather than %ot who su''ested the separation. ?hen man rea$hes a $ertain point in his spiritual de&elopment he reali@es that he must let 'o of e&erythin' that retards his pro'ress. %ot is typi$al of the natural man always ea'er to ta8e the best for himself. 3e $hose the plain of the 0ordan be$ause it was ;li8e the land of 4'ypt.; True faith in God is separated from all ne'ati&e belief that the body is material impure or transient. The herdsmen of 1braham were separated from the herdsmen of %ot. The time $omes when by reason of the in$rease of faith or substan$e these two types of mind $annot dwell to'ether= ;the land was not able to bear them.; So the senses of the man who has $entered his faith on the in&isible are by de'rees separated from the appeal of

his lower nature and be$ome true herdsmen of his endurin' thou'hts. 1s a true seer his &ision is fi<ed on the $han'eless reality inhabitin' all form the substan$e of whi$h all &isible manifestation is but the $onfi'uration. 3is ear be$omes attuned to the unbro8en harmony of life that is permeatin' his mind and body and the world about him. 3e learns so to dire$t his thou'ht of Spirit substan$e that if a belief in material imperfe$tion should find lod'ment in his $ons$iousness one tou$h of his mind would release the hidden sprin' that opens the way to healin' of the body. Gen. 13=*:12. 1nd 1bram said unto %ot %et there be no strife I pray thee between me and thee and between my herdsmen and thy herdsmen> for we are brethren. Is not the whole land before theeI separate thyself I pray thee from me= if thou wilt ta8e the left hand then I will 'o to the ri'ht> or if thou ta8e the ri'ht hand then I will 'o to the left. 1nd %ot lifted up his eyes and beheld all the -lain of the 0ordan that it was well watered e&ery where before 0eho&ah destroyed Sodom and Gomorrah li8e the 'arden of 0eho&ah li8e the land of 4'ypt as thou 'oest unto Joar. So %ot $hose him all the -lain of the 0ordan> and %ot Dourneyed east= and they separated themsel&es the one from the other. 1bram dwelt in the land of Canaan and %ot dwelt in the $ities of the -lain and mo&ed his tent as far as Sodom. ?hen we put our faith wholeheartedly in spiritual reality and follow our ideal without wa&erin' we are willin' to allow sense $ons$iousness the $hoi$e of its own field of a$tion. 1braham 'a&e %ot his $hoi$e of land. ?hen we withdraw our interest from the natural man there is a separation. True thou'ht and untrue thou'ht $annot intermin'le. Canaan means ;lowland ; but it is here that 1braham li&ed after his separation from %ot. Is it not si'nifi$ant that this ;lowland; be$ame the -romised %and the land ;flowin' with mil8 and honey;I True faith whi$h wor8s throu'h lo&e has power to refine the body and so ma8e it the promised land of the soul. ?hen man redis$o&ers this lost domain the promises of the S$riptures will be fulfilled. 4&ery fa$ulty of the mind has an a$ti&e and a passi&e side an obDe$ti&e and a subDe$ti&e a positi&e and a ne'ati&e. 1braham represents the fa$ulty of faith in its positi&e e<pression. To $omplete the symbol we find %ot A;hidden ; ;$on$ealed;B representin' the ne'ati&e or unde&eloped aspe$t of faith. 3is domain is the flesh. 3e a$$ompanied 1braham into 4'ypt and ba$8 a'ain. ?hen they separated %ot $hose to dwell in the ;-lain of the 0ordan . . . li8e the land of 4'ypt as thou 'oest unto Joar.; The ri&er 0ordan here symboli@es the des$endin' flow of thou'ht runnin' throu'h the or'anism from head to foot. ?hen mortal beliefs rule the indi&idual the life flow is muddy with sense $on$epts and turbulent with materiality. The 0ordan is noted as a muddy stream. Joar A;smallness ; ;littleness;B represents that whi$h is inferior. ?e should beware how we lin8 our I 1M $ons$iousness with the faith that is established in the flesh typified by %ot.

AFor Sodom and Gomorrah see interpretation of Gen. 1,B. Gen. 13=13:1*. 7ow the men of Sodom were wi$8ed and sinners a'ainst 0eho&ah e<$eedin'ly. 1nd 0eho&ah said unto 1bram after that %ot was separated from him %ift up now thine eyes and loo8 from the pla$e where thou art northward and southward and eastward and westward= for all the land whi$h thou seest to thee will I 'i&e it and to thy seed for e&er. 1nd I will ma8e thy seed as the dust of the earth= so that if a man $an number the dust of the earth then may thy seed also be numbered. 1rise wal8 throu'h the land in the len'th of it and in the breadth of it> for unto thee will I 'i&e it. 1nd 1bram mo&ed his tent and $ame and dwelt by the oa8s of Mamre whi$h are in 3ebron and built there an altar unto 0eho&ah. 3ebron A;$ommunity ; ;allian$e ; ;friendship;B represents an asso$iation of ideas> in other words $on$entration. Spiritual unfoldment always $auses one to dire$t toward GodCs $hildren e&erywhere a 8indly feelin' that is $onstant deep tender. 1bility to do this is one of the indispensable 9ualifi$ations of e&ery su$$essful spiritual leader. Mamre A;firmness ; ;&i'or ; ;stren'th;B refers to the front brain the seat of $ons$ious thou'ht. The lesson here is that faith in God A1brahamB brin's about the ri'ht relationship amon' all the asso$iated fa$ulties and withal an endurin' firmness &i'or and stren'th. Mamre in the sense of ;fatness ; ;abundantly supplied ; ;well:fed ; refers to a $ons$iousness of substan$e and ri$hes. The 9ualities represented by Mamre are not of the hi'hest spiritual $ons$iousness the Christ Mind but they belon' more to the spiritually awa8enin' intelle$t of the indi&idual. In Truth a person does not ha&e to $han'e his residen$e in order to enter a new $ountry. ;The land whi$h thou seest; refers to a new $on$ept of substan$e. ?hen we deny our atta$hment to matter and material $onditions and affirm our unity with spiritual substan$e we enter the new $ons$iousness of real substan$e. Substan$e is not $onfined to matter> it is the idea that is the firm foundation of all that we $on$ei&e to be permanent. 1brahamCs mo&in' his tent si'nifies that the $enter of $ons$iousness $han'ed> in this $ase from a lower to a hi'her plane. Gen. 14=1:11. 1nd it $ame to pass in the days of 1mraphel 8in' of Shinar 1rio$h 8in' of 4llasar Chedorlaomer 8in' of 4lam and Tidal 8in' of Goiim that they made war with 2era 8in' of Sodom and with 2irsha 8in' of Gomorrah Shinab 8in' of 1dmah and Shemeber 8in' of Jeboiim and the 8in' of 2ela Athe same is JoarB. 1ll these Doined to'ether in the &ale of Siddim Athe same is the Salt SeaB. Twel&e years they ser&ed Chedorlaomer and in the thirteenth year they rebelled. 1nd in the fourteenth year $ame Chedorlaomer and the 8in's that were with him and smote the #ephaim in 1shteroth: 8arnaim and the Ju@im in 3am and the 4mim in Sha&eh:8iriathaim and the

3orites in their mount Seir unto 4l:paran whi$h is by the wilderness. 1nd they returned and $ame to 4n:mishpat Athe same is 6adeshB and smote all the $ountry of the 1male8ites and also the 1morites that dwelt in 3a@a@on: tamar. 1nd there went out the 8in' of Sodom and the 8in' of Gomorrah and the 8in' of 1dmah and the 8in' of Jeboiim and the 8in' of 2ela Athe same is JoarB> and they set the battle in array a'ainst them in the &ale of Siddim> a'ainst Chedorlaomer 8in' of 4lam and Tidal 8in' of Goiim and 1mraphel 8in' of Shinar and 1rio$h 8in' of 4llasar> four 8in's a'ainst the fi&e. 7ow the &ale of Siddim was full of slime pits> and the 8in's of Sodom and Gomorrah fled and they fell there and they that remained fled to the mountain. 1nd they too8 all the 'oods of Sodom and Gomorrah and all their &i$tuals and went their way. 1mraphel A;8eeper of the treasures ; ;spea8er of mysteries;B represents the belief of unawa8ened man that in 'eneration in physi$al reprodu$tion he is fulfillin' the $reati&e law of 2ein'. Shinar A;two ri&ers ; ;di&ided stream ; ;di&ided mind;B represents a belief in two powers an e&il as well as a 'ood power and error results. 1rio$h A;lionli8e ; ;&enerable;B represents the seemin' power stren'th and A;lionli8e;B dominion that se< lust has o&er man> also the belief so pre&alent amon' all peoples that the se$ret desires and habits pertainin' to the se< life must be 'ood and must ha&e been ordained of God be$ause of a'es of a$$eptan$e and pra$ti$e. Therefore they are re'arded as sa$red A;&enerable;B. 4llasar A;stron' rebellion ; ;oath of 1ssyria ; ;oa8 of 1ssyria;B represents a state of $ons$iousness whose $entral thou'ht and belief has to do with se< on the physi$al plane. It does not loo8 to Spirit for its stren'th and power but trusts in the ;mind of the flesh.; Chedorlaomer A;handful of shea&es ; ;roundness of a sheaf;B represents the 'enerati&e fun$tion of the body 'i&en o&er to the e<pression of se< lust. 4lam A;hidden ; ;$on$ealed ; ;e&erlastin';B represents thou'hts of the abidin'ness resour$efulness and $reati&e power of Truth. The natural man may not 8now the truth of his bein'> it may be hidden under the debris of sense thou'ht and belief. It will $ome to li'ht in due time howe&er and will brin' forth its fruit of perfe$tion in the life of e&ery indi&idual. Tidal A;&eneration ; ;awe ; ;fear;B represents the prominent pla$e that sensuality has in the material and $arnal states of $ons$iousness that belon' to the outer animal man> also the fearfulness that results from sense e<pression. Goiim A;Gentiles ; ;people espe$ially forei'n;B represents the $arnal material thou'hts and states of $ons$iousness that belon' to the outer man AGentileB. 2era A;spontaneous 'ift ; ;son of desire ; ;son of e&il;B represents the dire$tin' thou'hts

and desires of the sensual state of $ons$iousness denoted by Sodom. AFor Sodom see interpretation of Gen. 1,.B 2irsha A;son of wi$8edness ; ;son of impiety ; ;fat with e&il;B was 6in' of Gomorrah in 1brahamCs time. The name Gomorrah means ;material for$e ; ;tyranny ; ;oppression.; Gomorrah denotes a state of mind that is ad&erse to the law of Spirit. This state of mind has to do with the submer'ed or hidden sub$ons$ious phase of manCs sensual life. 2irsha represents the rulin' thou'ht in this state of $ons$iousness in the indi&idual. Shinab A;sharpened desire ; ;father of mutation ; ;father of trans'ression;B represents the presidin' thou'ht of the state of $ons$iousness denoted by 1dmah. 1dmah A;dumb ; ;unrelentin' ; ;tomb;B represents the seemin' stren'th and mer$ilessness of the death thou'ht and $ondition that enters into manCs e<perien$e as the result of his $arnal material ad&erse thou'hts and a$ti&ities. Shemeber A;superior brillian$e ; ;hi'h fli'ht ; ;superior name;B represents the innate spiritual ideal implanted in man from the be'innin' that $auses him to 'row unfold and un$easin'ly desire and see8 to attain a hi'her and better understandin'. Jeboiim A;wars ; ;rendin' with the teeth;B represents ra&enous appetites sensual passions the wild:beast nature holdin' sway in the sub$ons$iousness. The fa$t that Shemeber was 6in' of Jeboiim shows that the perfe$t:man idea of God is implanted in the physi$al bein' of man as well as in his more inner spiritual $ons$iousness. Joar A;redu$ed ; ;lessened;B denotes inferiority. It was one of the wi$8ed $ities of the plain belon'in' to Moab A$arnal mindB. 2ela A;swallow up ; ;utterly $onsume or destroy;B represents the destru$ti&e tenden$ies in $ons$iousness. The $ity of 2ela symboli@es a 'roup of destroyin' $onsumin' thou'hts. It su''ests the destroyin' of lettin' 'o of error by denial an absorption or ;swallowin' up; of error by Truth or of dar8ness by li'ht thus doin' away with the error. Siddim A;e<tensions ; ;stony land;B represents the &ery lowest material idea and manifestation of substan$e in the sense $ons$iousness and the body $ons$iousness of the indi&idual. #ephaim A;bonds ; ;terrors ; ;'iants;B was the name of a people of 'reat stature and #ephaim represents the seemin' stren'th of bindin' fear:produ$in' opposin' thou'hts in $ons$iousness at a $ertain sta'e of manCs unfoldment into Truth. 1shteroth:8arnaim A;horned 1shteroth ; ;1shteroth of two pea8s;B represents the state of $ons$iousness in man that attributes double honor authority and power to purely intelle$tual understandin' and $apa$ity. In this state of $ons$iousness man does not re$o'ni@e that God instead of intelle$t is the sour$e of intelli'en$e. The intelle$t borrows its real li'ht from Spirit Dust as the moon whi$h has no li'ht of its own refle$ts li'ht from the sun. 1shteroth refers to the moon or intelle$t while 6arnaim Atwo horns or

pea8sB su''ests e<ultation and power. Ju@im A;'litterin' ; ;flowin' out li8e rays ; ;sproutin' ; ;restless;B was the name of a people ;in 3am.; Ju@im represents the $onfusion fears unrestrained emotions and 'eneral terrors of the physi$al $ons$iousness of ;mind of the flesh ; seemin'ly &ery prominent and flourishin' at a $ertain sta'e in the e&olution or unfoldment of the indi&idual. 3am A;inferior ; ;hot;B represents the material $ons$iousness in man. 4mim A;the terrible ; ;formidable people ; ;obDe$ts of terror ; that is ;idols;B was the name of a ra$e of 'iants in Sha&eh:8iriathaim. Metaphysi$ally 4mim represents 'iant terrors and fears in human $ons$iousness that are a result of manCs belie&in' in the outer formed world and the $onditions that man has built up as bein' real and true. Sha&eh:8iriathaim A;plain of the twin $ities ; ;plain of the double meetin's;B is the name of a pla$e. The name Sha&eh means ;a plain ; and Sha&eh represents an e9uali@ed poised state of mind and body. The name 6iriathaim means ;double $ity ; and 6iriathaim denotes double stren'th or supply. Sha&eh:8iriathaim thus denotes poise and e9uilibrium in the $ons$iousness and the or'anism doubly established and sure. The 3orites A;$a&e dwellers ; ;dwellers in bla$8 holes;B inhabitants of 4dom represent for$es in a$tion in manCs physi$al or'anism more espe$ially the deep:seated sub$ons$ious fleshly for$es and tenden$ies. Seir A;bristlin' ; ;hairy ; ;rou'h ; ;horror;B represents the physi$al or sense $ons$iousness in man. 4l:paran A;stren'th of -aran ; ;oa8 of the re'ion of the $a&es;B denotes the seemin' stren'th of the multitude of $onfused and undis$iplined thou'hts and ener'ies in manCs sub$ons$ious mind that are 'i&en o&er to the furtheran$e of sense e<pression. 4n:mishpat A;fountain of Dud'ment ; ;fountain of ri'ht;B symboli@es the truth that under the law of adDustment when it rea$hes a $ertain point in e<pression sense indul'en$e destroys the &ery error desires that 8eep it a$ti&e in $ons$iousness. Then these desires die for la$8 of fuel to 8eep them ali&e. The name 6adesh means ;holy ; ;$onse$rated ; ;a san$tuary.; 6adesh represents the di&ine presen$e within the indi&idual $ons$iousness. The 1male8ites A;warli8e ; ;&alley dweller ; ;that li$8s up;B represent the base desires of the indi&idual> the animal for$es appetites and passions of the sub$ons$ious mind. AFor 1morites see interpretation of Gen. 1,.B 3a@a@on:tamar A;a di&ision of palms ; ;fellin' of palms ; ;&i$tory di&ided;B represents a di&ided mind. This mind must be $on9uered before one $an be$ome fearless and so 'ain a real &i$tory o&er error. ?hen the thou'hts are di&ided the results are di&ided. This whole S$ripture re&eals the wor8in' out of sense on the lowest plane of

$ons$iousness. The 8in's in this $hapter who ser&ed Chedorlaomer for twel&e years and then rebelled represent rulin' thou'hts in the hidden sense $ons$iousness of man. 4rror fi'hts error destroyin' mu$h of it and the remainder is lifted up Aflees to the mountainB and e&entually is absorbed by Truth. ?e often refer to this mo&ement of mind as a transmutin' pro$ess. 1 $lose study of these &erses tells us that e&en in battlin' with se< the Spirit of the %ord is $onstantly wor8in' throu'h the law of sowin' and reapin' to un&eil to manCs $ons$iousness a hi'her way of life. Gen. 14=12. 1nd they too8 %ot 1bramCs brotherCs son who dwelt in Sodom and his 'oods and departed. %ot and all his possessions were $arried away by Chedorlaomer and the 8in's with him who symboli@e the rule of sensuality in man. These sense beliefs and desires ha&e seemin'ly o&erpowered the ne'ati&e side of faith that %ot symboli@es. The power of this side of faith has been ta8en o&er to build up and sustain flesh that is ruled o&er by $arnal thou'ht. 2ut when 8nowled'e of this o$$urren$e $omes to the positi&e side of the faith fa$ulty in the indi&idual A1brahamB who has $ome up out of material thou'ht A4'yptB and passed to a hi'her $on$ept of God A3ebrewB let us see what happens. -ositi&e faith A1brahamB 'ets into a$tion with a thou'ht power that destroys sense rule AChedorlaomer and his alliesB and restores ne'ati&e faith A%otB to its ri'htful pla$e in $ons$iousness. Gen. 14=13:2,. 1nd there $ame one that had es$aped and told 1bram the 3ebrew= now he dwelt by the oa8s of Mamre the 1morite brother of 4sh$ol and brother of 1ner> and these were $onfederate with 1bram. 1nd when 1bram heard that his brother was ta8en $apti&e he led forth his trained men born in his house three hundred and ei'hteen and pursued as far as /an. 1nd he di&ided himself a'ainst them by ni'ht he and his ser&ants and smote them and pursued them unto 3obah whi$h is on the left hand of /amas$us. 1nd he brou'ht ba$8 all the 'oods and also brou'ht ba$8 his brother %ot and his 'oods and the women also and the people. 1nd the 8in' of Sodom went out to meet him after his return from the slau'hter of Chedorlaomer and the 8in's that were with him at the &ale of Sha&eh Athe same is the 6in'Cs "aleB. 1nd Mel$hi@ede8 8in' of Salem brou'ht forth bread and wine= and he was priest of God Most 3i'h. 1nd he blessed him and said 2lessed be 1bram of God Most 3i'h possessor of hea&en and earth= and blessed be God Most 3i'h who hath deli&ered thine enemies into thine hand. 1nd he 'a&e him a tenth of all. Mamre A;stren'th;B 1ner A;adoles$ent youth;B and 4sh$ol A;fruitfulness;B the 1morites who ;were $onfederate with 1bram ; su''est thou'hts of &i'or and abundant substan$e inspired by faith. These thou'hts are apparently material in e<pression A1moritesB yet they are friendly toward the indi&idualCs hi'her $on$epts or faith in God A1brahamB be$ause in reality their true ori'in is Spirit. They lend their $on$eption of stren'th and

power to the aid of faith while it is 'ainin' its &i$tory o&er error. Faith brin's into a$tion all its a$$umulated wisdom and understandin' A;he led forth his trained men;B and ma8es a union with the Dud'ment fa$ulty A/anB. Then faith stri8es at the &ery root of sensuality the mortal manCs belief that life is material. This belief is the hidin' or lur8in' pla$e A3obahB for the error thou'hts symboli@ed by the 8in's who too8 %ot $apti&e. ?e $an ne&er fully o&er$ome sensuality until we put away belief in materiality. ?e must 8now that our whole bein' in$ludin' the body is not material but spiritual. 2y sowin' a$$ordin' to belief in the flesh we reap the $orruption of the flesh but by sowin' a$$ordin' to Spirit we reap eternal life. A/amas$us also li8e 3obah si'nifies a state of $ons$iousness founded on a material $on$eption of life in the body.B ?e find a ri$h symbolo'y in the story of 1brahamCs &i$torious return from the battle. 3e was met at the ;&ale of Sha&eh; Awhi$h means ;plain ; a le&el pla$e a pla$e of e9ualityB by Mel$hi@ede8 Awhose name means ;8in' of ri'hteousness;B priest of God who here symboli@es the Christ $ons$iousness in the indi&idual. The 6in' of Sodom also met and 'reeted 1braham on the ;plain; of e9uality ASha&ehB. 3e here represents the rulin' power in the physi$al. ?hen the Christ $ons$iousness rules in both the mind and the body the indi&idual is established in ri'ht thin8in' and ri'ht doin' Ari'hteousnessB. Then he has $ome to the pla$e of pea$e poise e9uilibrium and wholeness si'nified by Sha&eh. ?hen this pla$e is rea$hed in both the inner and the outer $ons$iousness ASalem and SodomB there is a 'reat in$rease of substan$e and of life in oneCs reali@ation. This in$rease $omes from the hi'her spiritual mind within the Christ and is symboli@ed by the bread and the wine that Mel$hi@ede8 'a&e to 1braham. Mel$hi@ede8 blessed 1braham and blessed God and 1braham 'a&e him ;a tenth of all.; ?hen a person reali@es that his &i$tories are 'ained by the power of God alone he should willin'ly use a tenth of his in$rease of power understandin' and substan$e for the furtheran$e of the Christ Truth. Gen. 14=21:24. 1nd the 8in' of Sodom said unto 1bram Gi&e me the persons and ta8e the 'oods to thyself. 1nd 1bram said to the 8in' of Sodom I ha&e lifted up my hand unto 0eho&ah God Most 3i'h possessor of hea&en and earth that I will not ta8e a thread nor a shoe:lat$het nor au'ht that is thine lest thou shouldest say I ha&e made 1bram ri$h= sa&e only that whi$h the youn' men ha&e eaten and the portion of the men that went with me 1ner 4sh$ol and Mamre> let them ta8e their portion. 1braham refused the proffered 'ifts of the 6in' of Sodom Asense manB whi$h tea$hes us that there must be a liftin' up and transmutin' of the seemin' material life and substan$e in the body before it $an be utili@ed by the hi'her fa$ulties of the mind. 7one of the $redit for the multipli$ation of substan$e and stren'th should be 'i&en to the mortal in manCs nature. Spirit 'i&es all the in$rease of 'ood.

1bram represents the spiritual e'o and the 6in' of Sodom represents the personal the physi$al e'o. The spiritual e'o or spiritual man has its first de&elopment on the physi$al plane. The two e'os the spiritual and the physi$al are united there in appropriatin' physi$al thin's personal thin's that they $onsider &aluable su$h as appetites passions and other thin's on the sense plane. The spiritual man ad&an$es or de&elops beyond that. 3e does not want these thin's so he 'i&es them all to the personality the physi$al e'o. Then the physi$al man is willin' to 'i&e up anythin' to the spiritual man and he will $laim that he supplied the spiritual man. That is the 'lorifi$ation of the personality. The personal man $laims that he is the whole thin' that e&erythin' belon's to him. It is personal selfishness and the spiritual man does not want to be told that he 'ot anythin' from the physi$al. 3e 'ets his thin's from the realm of ideas the spiritual realm. Man is prone to feel that the outer or sense world is the sour$e of his 'ood at least a measure of it. 2ut in order fully to reali@e our sonship and our di&ine herita'e we must hold fast to Spirit. ?e must see Spirit as our only $ause and sustenan$e. ?e ha&e a tenden$y to plead the $ause of the 'ood in our sense nature. This is $hara$teristi$ of all of us. ?e try hard to sa&e some of our sense thou'hts and se$ret habits. ?e ha&e indul'ed in them so lon' Aand our an$estors before us did li8ewise beyond the memory of manB that we $annot help thin8in' there is some 'ood in them. 3owe&er we li8e 1braham must 8eep our &ision hi'h. ?e must hold steadfastly to the reali@ation that God is the one sour$e of all that in spirit and in truth all is 'ood. The youn' A;immature;B men who went with 1bram had parta8en A;eaten;B of the pleasures of sense. They represent the primiti&e understandin' and as su$h they are e<$used from the operation of the spiritual law. The plane of a$ti&ity for life and stren'th at a $ertain sta'e of manCs de&elopment is the physi$al material plane. /urin' this sta'e God in 3is 'ra$e 'rants to man when his moti&e is pure a de'ree of immunity from the effe$ts of his i'norant trans'ression of the di&ine law.

Chapter "I The -romise of Sal&ation Genesis 1! 1( 1) and 1*

T34 -#5MIS4 of sal&ation is for e&eryone. 2ut man must attain it. Man must be li8e a $hild at s$hool. 3e must study the lessons and pay attention. Those who are followin' 0esus find that they ha&e lessons e&ery day in mind must listen to inspiration and li8e 0esus must pray all ni'ht when the bi' problem $omes up. If they are faithful to the Spirit they always 'ain the &i$tory. The tea$her is the 3oly Spirit and all 'et their lessons in their own way some throu'h inspiration some throu'h dreams some throu'h &isions some throu'h flashes of understandin'. Spirit uses the a&enue most a$$essible and open to the student. This a&enue may $han'e. In fa$t it often does as man unfolds. The maDority of students 'et understandin' throu'h the 9ui$8enin' of their own spiritual mind but as a rule they

do not ha&e faith enou'h to ma8e it powerful. 3ere the Spirit $omes to the res$ue and $onfirms the new understandin' in dreams sometimes in &isions. 1s one $ulti&ates a 8nowled'e of the symbols and a re'ular word is established the leadin' be$omes definite. 1ll doubts are erased from $ons$iousness. Thousands of persons in this a'e and day ha&e attained a state of mind in whi$h they $ommune re'ularly with Christ. To be sa&ed a$$ordin' to the standard set up by 0esus we must sit with 3im upon 3is throne in the 8in'dom of hea&ens. This 8in'dom is to be attained not after we are dead but while we are still in the body. Faith in thin's spiritual is not born full:orbed and perfe$t. It has its sta'es of 'rowth in man. The parable of the mustard seed is appli$able in this as in many other instan$es. Ep to the time of 1braham man had a primiti&e $ons$iousness of Spirit. The story of 1braham shows us how the $ons$iousness of soul and of the soulCs relation to God dawns in the ra$e mind be'innin' a lon' period of 'rowth that rea$hes perfe$tion in the Christ demonstration on the part of 0esus. Therefore 1brahamCs history and his &aried e<perien$es are to be read as ha&in' to do with the e&olution of the soul. The early sta'es of this soul 'rowth are symboli@ed in the e<perien$es of 1braham the typi$al man of faith. The earliest 'rowths of faith are not deeply rooted. ?e find 1braham at first li&in' in a tent whi$h indi$ates that faith had not yet be$ome an abidin' 9uality in the $ons$iousness of man. Throu'h $ertain a$ti&ities of the mind faith ta8es a firmer hold and finally establishes the ;firmament; mentioned in the 1st $hapter of Genesis. 1bram and Sarai as they were $alled before their names were $han'ed to 1braham and Sarah were both old and had no $hildren. Symboli@in' faith and soul respe$ti&ely they were as yet without &isible fruit AmanifestationB. /eep within his heart 1braham $herished an intense desire for a son as heir to his own 'rowin' faith and the perpetuation of his own spiritual &ision. This desire was later to lead to a test of his faith in the reality of the unseen and in the power of Spirit to brin' the unseen into &isible manifestation. 7ot only was 1braham to be himself blessed and 'i&en a 'reat name but he was to be a blessin' to the ra$e in turn. This re9uired somethin' positi&e of him> namely the establishment of a faith in the in&isible 'ood as bein' present and a$ti&e to the e<$lusion of a ne'ati&e faith in or a$$eptan$e of appearan$es. Thus the promise of God to 1braham was not alone the promise of a son to 'ratify his personal desires> it was a promise that with a spiritual ba$8'round to his life the impossibilities $onfrontin' the natural man would no lon'er e<ist and were to be put out of mind. 1braham was the founder of the faith that ;with God all thin's are possible.; 1brahamCs son and the 'reat nation that he was to father were thus first formed in 1brahamCs mind by faith in the all:poten$y of Spirit. The formation of the Christ the Son in the indi&idual follows the same law and in&ol&es the whole man spirit soul and

body. The $han'es that ta8e pla$e in the mind and in the body of one who be'ins to e<er$ise the fa$ulty of faith should o$$asion no surprise. Sense states of mind ha&e formed 'roups of $ells and fi<ed them in $ons$iousness in $ertain relations that are not in a$$ord with spiritual law. The a$ti&ity of faith in mind and body brea8s up these $rystalli@ed $ells builds up new $ombinations and establishes them in the body in di&ine order and harmony. Thus the soul ASarahB that seems barren of fruit is by faith in Spirit made to brin' forth Doyously AIsaa$B. Gen. 1!=1:11. 1fter these thin's the word of 0eho&ah $ame unto 1bram in a &ision sayin' Fear not 1bram= I am thy shield and thy e<$eedin' 'reat reward. 1nd 1bram said 5 %ord 0eho&ah what wilt thou 'i&e me seein' I 'o $hildless and he that shall be possessor of my house is 4lie@er of /amas$usI 1nd 1bram said 2ehold to me thou hast 'i&en no seed= and lo one born in my house is mine heir. 1nd behold the word of 0eho&ah $ame unto him sayin' This man shall not be thine heir> but he that shall $ome forth out of thine own bowels shall be thine heir. 1nd he brou'ht him forth abroad and said %oo8 now toward hea&en and number the stars if thou be able to number them= and he said unto him So shall thy seed be. 1nd he belie&ed in 0eho&ah> and he re$8oned it to him for ri'hteousness. 1nd he said unto him I am 0eho&ah that brou'ht thee out of Er of the Chaldees to 'i&e thee this land to inherit it. 1nd he said 5 %ord 0eho&ah whereby shall I 8now that I shall inherit itI 1nd he said unto him Ta8e me a heifer three years old and a she: 'oat three years old and a ram three years old and a turtle:do&e and a youn' pi'eon. 1nd he too8 him all these and di&ided them in the midst and laid ea$h half o&er a'ainst the other= but the birds di&ided he not. 1nd the birds of prey $ame down upon the $ar$asses and 1bram dro&e them away. This is a lesson of en$oura'ement to those who are faithful yet see no &isible fruits of their faith. 0eho&ah said ;Fear not 1bram= I am thy shield and thy e<$eedin' 'reat reward.; ?hoe&er wor8s under the di&ine law is prote$ted and the result is sure to $ome. 1$ti&e faith in the spiritual powers of 2ein' is produ$ti&e of tremendous results= ;I will multiply your seed as the stars of hea&en.; The outward e&iden$e of the inward reality may be delayed be$ause we are holdin' in mind some idea that pre&ents the manifestation. It is estimated that the best teles$opes re&eal as many as two billion stars. This illustrates the 'enerati&e power of faith wor8in' in the formless substan$e of spiritual bein'. Thin's of form are limited and $an brin' but limited reward. ?or8in' in the formless one is wor8in' in the free ran'e of the whole e<panse of the hea&ens and the results are li8e the innumerable stars beyond all $omputation. The fulfillment of this faith in God may not $ome at on$e. 1 way may be opened in the $ons$iousness for its des$ent into e<ternality. 2ut 8eep on belie&in'. ;3e belie&ed in 0eho&ah> and he re$8oned it to him for ri'hteousness.; Then find out why you do not ha&e the &isible e&iden$e. 1bram as8ed for spe$ifi$ e&iden$e. 3e said ;5 %ord 0eho&ah

whereby shall I 8now that I shall inherit itI; Then follow instru$tions for a sa$rifi$e. Some ideas on the sense plane must be sa$rifi$ed espe$ially those that ha&e been holdin' ba$8 the demonstration. 1 heifer a she:'oat a ram a turtledo&e and a youn' pi'eon are mentioned. These represent ideas of physi$al stren'th human will and sub$ons$ious resistan$e. The idea of physi$al stren'th should be 'i&en up for the reali@ation that its sour$e is spiritual. Sa$rifi$e your human will and the di&ine will will wor8 its perfe$t way in you. /eny away all sub$ons$ious resistan$e to the wor8in's of di&ine law. %et pea$e and patien$e per&ade your mind while e&er 8nowin' that swiftness is $hara$teristi$ of all spiritual a$tion. %oo8 for a swift fulfillment of all that you are holdin' in faith and if it be delayed 8now that some sa$rifi$es are ne$essary. In all this pro$ess $ontinue to dri&e away by denial all the ;birds of prey ; as 1braham did. Faith is 9ui$8ened and in$reased by a denial of all inability whi$h seems real to the mind of sense. 1ffirm that the boundless limitless power that $reates the stars $an a$$omplish in your world all that it has promised or that you ha&e desired. 1brahamCs 'reatest desire was to brin' forth a son. 5ur 'reatest desire is li8e unto it for it is to brin' forth the Son the Christ in our $ons$iousness and in our life. GodCs promise applies in both $ases and the method is the same= the limited ideas of sense must be sa$rifi$ed for the limitless power of Spirit. In a dream God re&ealed to 1braham that his des$endants should be soDourners in a stran'e land A4'yptB for four hundred years and should then $ome into Canaan with 'reat substan$e and power to $laim it as their own $ountry. GodCs promises are not &a'ue nor &eiled in mystery. If they seem so or if anythin' about our reli'ion seems ha@y or indefinite to us it is be$ause our understandin' has not been de&eloped suffi$iently to $omprehend the fullness of it. Throu'h his repeated $onta$ts with God 1braham 'rew in understandin'> in li8e manner we also 'row by $ontinually ;pra$ti$in' the presen$e.; 4lie@er steward of the house of 1braham represents the hi'hest intelle$tual $on$ept of the /eity. The name 4lie@er means ;God is my help ; ;God is my su$$ess.; 4lie@er of /amas$us points to the will whi$h dire$ts the temporal affairs of the illumined e'o A1brahamB. The power of the will in the mana'ement of oneCs house or body is so important that e'otism results and the spiritual man sees that this must not be perpetuated so he as8s for a ;son ; a proDe$tion of his e<alted ideals> whi$h was fulfilled in Isaa$. Gen. 1!=12:21. 1nd when the sun was 'oin' down a deep sleep fell upon 1bram> and lo a horror of 'reat dar8ness fell upon him. 1nd he said unto 1bram 6now of a surety that thy seed shall be soDourners in a land that is not theirs and shall ser&e them> and they shall affli$t them four hundred years> and also that nation whom they shall ser&e will I Dud'e= and afterward shall they $ome out with 'reat substan$e. 2ut thou shalt 'o to thy fathers in pea$e> thou shalt be buried in a 'ood old a'e. 1nd in the fourth 'eneration they shall

$ome hither a'ain= for the ini9uity of the 1morite is not yet full. 1nd it $ame to pass that when the sun went down and it was dar8 behold a smo8in' furna$e and a flamin' tor$h that passed between these pie$es. In that day 0eho&ah made a $o&enant with 1bram sayin' Ento thy seed ha&e I 'i&en this land from the ri&er of 4'ypt unto the 'reat ri&er the ri&er 4uphrates= the 6enite and the 6eni@@ite and the 6admonite and the 3ittite and the -eri@@ite and the #ephaim and the 1morite and the Canaanite and the Gir'ashite and the 0ebusite. 1brahamCs &ision is fulfilled in the ensla&ement of the Children of Israel for four hundred years in 4'ypt and their final deli&eran$e. The sun represents the li'ht of Spirit but we sometimes ha&e periods when this illumination is obs$ured A;the sun was 'oin' down;B and we be$ome ne'ati&e in $ons$iousness A1braham fell into a ;deep sleep; or stuporB. Thus we ma8e $onta$t with the sub$ons$ious Aland of 4'yptB in whi$h re'ion abides substan$e. The realm of the sub$ons$ious needs the enli'htenment of Israel> Israel also needs substan$e to $omplete its manifestation. The name 6enite means ;of or belon'in' to 6ain ; ;possessions ; ;weldin'.; The 6enites are thou'ht to ha&e been a tribe of the Midianites> therefore li8e the latter they represent the $arnal $ons$iousness of man. 3owe&er they possess an element not possessed by the Canaanite nations that were to be utterly destroyed. The thou'hts represented by the 6enites of our te<t thou'h seemin'ly of the $arnal or sense man $ontain a measure of Dud'ment dis$rimination and impulse toward 'ood that brin's about their final upliftment into sal&ation. A5ne of the meanin's of Midian is ;Dud'ment.;B The name 6eni@@ite means ;$entrali@ed stren'th ; ;possessor ; ;hunter.; The 6eni@@ites represent the thou'hts of man ha&in' to do with the animal phase of his nature with animal stren'th and a$ti&ity. The name 6admonite means ;prime&al ; ;prototype ; ;eternal.; The 6admonites represent error $arnal thou'hts about life. The name 3ittite means ;bro8en in pie$es ; ;sundered ; ;terror.; The 3ittites represent thou'hts of opposition resistan$e and fear. The name -eri@@ite means ;rusti$ ; ;dweller in the $ountry.; The -eri@@ites li&ed in the hill $ountry of Canaan li8e the Canaanites. These tribes represent thou'hts in the sub$ons$ious mind that seem to be at enmity with Spirit but they are fundamentally part of the prin$iple and when so re$o'ni@ed $an be redeemed and be$ome part of the perfe$t man. This is e<emplified by the Israelites ma8in' friends with the 6enites. AFor #ephaim see interpretation of Gen. 14. For 1morite Canaanite Gir'ashite and 0ebusite see interpretation of Gen. 1,.B

4uphrates means ;fruitfulness.; These tribes and nations represent the fruits of sense $ons$iousness. Gen. 1(=1:1!. 7ow Sarai 1bramCs wife bare him no $hildren= and she had a handmaid an 4'yptian whose name was 3a'ar. 1nd Sarai said unto 1bram 2ehold now 0eho&ah hath restrained me from bearin'> 'o in I pray thee unto my handmaid> it may be that I shall obtain $hildren by her. 1nd 1bram hear8ened to the &oi$e of Sarai. 1nd Sarai 1bramCs wife too8 3a'ar the 4'yptian her handmaid after 1bram had dwelt ten years in the land of Canaan and 'a&e her to 1bram her husband to be his wife. 1nd he went in unto 3a'ar and she $on$ei&ed= and when she saw that she had $on$ei&ed her mistress was despised in her eyes. 1nd Sarai said unto 1bram My wron' be upon thee= I 'a&e my handmaid into thy bosom> and when she saw that she had $on$ei&ed I was despised in her eyes= 0eho&ah Dud'e between me and thee. 2ut 1bram said unto Sarai 2ehold thy maid is in thy hand> do to her that whi$h is 'ood in thine eyes. 1nd Sarai dealt hardly with her and she fled from her fa$e. 1nd the an'el of 0eho&ah found her by a fountain of water in the wilderness by the fountain in the way to Shur. 1nd he said 3a'ar SaraiCs handmaid when$e $amest thouI and whither 'oest thouI 1nd she said I am fleein' from the fa$e of my mistress Sarai. 1nd the an'el of 0eho&ah said unto her #eturn to thy mistress and submit thyself under her hands. 1nd the an'el of 0eho&ah said unto her I will 'reatly multiply thy seed that it shall not be numbered for multitude. 1nd the an'el of 0eho&ah said unto her 2ehold thou art with $hild and shalt bear a son> and thou shalt $all his name Ishmael be$ause 0eho&ah hath heard thy affli$tion. 1nd he shall be as a wild ass amon' men> his hand shall be a'ainst e&ery man and e&ery manCs hand a'ainst him> and he shall dwell o&er a'ainst all his brethren. 1nd she $alled the name of 0eho&ah that spa8e unto her Thou art a God that seeth= for she said 3a&e I e&en here loo8ed after him that seeth meI ?herefore the well was $alled 2eer:lahai:roi> behold it is between 6adesh and 2ered. 1nd 3a'ar bare 1bram a son= and 1bram $alled the name of his son whom 3a'ar bare Ishmael. 1nd 1bram was fours$ore and si< years old when 3a'ar bare Ishmael to 1bram. 1braham and Sarah did not doubt GodCs promise of a son but as yet their faith in the all: $reati&eness and all:power of God was wea8. The spiritual $hild AIsaa$B is brou'ht forth only throu'h faith. 1braham too8 SarahCs maid 3a'ar and had a son by her. The name 3a'ar means ;wanderer ; ;fu'iti&e ; ;to flee oneCs $ountry.; Metaphysi$ally 3a'ar represents the natural or animal soul in man whi$h is a ser&ant to the hi'her more spiritual soul represented by Sarah. The thou'hts of the animal soul are not lifted up to a &ery hi'h

plane and are therefore li8ely to be sensual selfish or unholy whi$h rea$ts to produ$e a state of fear or un$ertainty AwandererB. This sensual must 'i&e way to the spiritual. It $annot stand in the presen$e of the Christ Truth but flees before it. In de&elopment from the lower to the hi'her there is often a seemin' $ontention between the spiritual and physi$al. ASarah $ast out 3a'ar.B 3a'arCs son bein' the fruit of the union of faith with natural will and affe$tion on a lower plane of e<pression was not re$o'ni@ed by 0eho&ah as an heir of the promise. There is an important lesson in this for e&eryone who is 'rowin' in faith and see8in' to brin' forth the fruits of Spirit a$$ordin' to the promise. 7o true spiritual demonstration is made unless the di&ine law is re$o'ni@ed and obeyed. ?hen we try to demonstrate throu'h our own personal will and effort we find that we fall short. -aul 'i&es us an interpretation of this alle'ory in Galatians 4=21:31. 3e $alls Sarah the freewoman and 3a'ar the bondmaid. ?e who are born of Spirit in the Christ $ons$iousness are sons of the freewoman and the ;$hildren of promise.; Those born of the bond:maid Athe outer or materialB are of the flesh and are $ast out from the inheritan$e of Spirit. 2eer:lahai:roi A;the well of the li&in' one who seeth me ; ;the well of the &ision of life;B was the name of ;a fountain of water in the wilderness by the fountain in the way to Shur ; where the an'el met 3a'ar when she fled from Sarah. 2eer:lahai:roi represents the re$o'nition by the indi&idual that his life is di&ine is spiritual A;the well of the li&in' one that seeth me;B and is for the whole man. 4&en the outer or physi$al man and the human side of the soul are sustained by the life of God ;the li&in' one.; It was beside this well that the %ord met 3a'ar and instru$ted her to return to Sarah and also blessed her son Ishmael who was yet to be born. Ishmael refers to the outer or flesh $ons$iousness. Isaa$ Awho later li&ed by this wellB symboli@es di&ine sonship. ?hen it is understood that there is but one life and that it is e&erywhere present in its fullness the entire man will be lifted up into eternal life. 2eer:lahai:roi also symboli@es God as the 'uidin' li'ht of both the inner and the outer man Athe well of the &ision of lifeB. The name 2ered means ;strew ; ;s$atter ; ;seedin'.; 2ered represents the sowin' of ideas Aseed thou'htsB in the mind that the indi&idual may be'in to a$t on them $ons$iously and ma8e them fruitful. AFor Shur and 6adesh see interpretation of Gen. 2,=1.B Gen. 1)=1:*. 1nd when 1bram was ninety years old and nine 0eho&ah appeared to 1bram and said unto him I am God 1lmi'hty> wal8 before me and be thou perfe$t. 1nd I will ma8e my $o&enant between me and thee and will multiply thee e<$eedin'ly. 1nd 1bram fell on his fa$e= and God tal8ed with him sayin' 1s for me behold my $o&enant is with thee and thou shalt be the father of a multitude of nations. 7either shall thy name any more be

$alled 1bram but thy name shall be 1braham> for the father of a multitude of nations ha&e I made thee. 1nd I will ma8e thee e<$eedin' fruitful and I will ma8e nations of thee and 8in's shall $ome out of thee. 1nd I will establish my $o&enant between me and thee and thy seed after thee throu'hout their 'enerations for an e&erlastin' $o&enant to be a God unto thee and to thy seed after thee. 1nd I will 'i&e unto thee and to thy seed after thee the land of thy soDournin's all the land of Canaan for an e&erlastin' possession> and I will be their God. ;I am God 1lmi'hty> wal8 before me and be thou perfe$t.; 1$$ordin' to the S$ofield 2ible the word 1lmi'hty is a translation of the 3ebrew 4l Shaddai one of the names applied to God in the 5ld Testament. 4l means the ;Stron' 5ne ; and shad means ;the breast in&ariably used in S$ripture for a womanCs breast. Shaddai therefore means primarily Cthe breasted.C God is CShaddaiC be$ause 3e is the nourisher the stren'th:'i&er and so in a se$ondary sense the satisfier who pours 3imself into belie&in' li&es.; It was re&ealed to 1bram that he should hen$eforth be $alled 1braham whi$h means ;father of a multitude.; The $han'e in name always denotes a $han'e in $hara$ter so pronoun$ed that the old name will no lon'er apply to the new person. ?e read that 0a$obCs name was $han'ed to Israel SimonCs to -eter and SaulCs name was $han'ed to -aul. The $han'e of name applies to e&eryone who $han'es from sense to Spirit as is indi$ated in #e&elation 2=1)= ;I will 'i&e him Gthat o&er$ometh senseH a white stone and upon the stone a new name written whi$h no one 8noweth but he that re$ei&eth it.; The new name 1braham ;father of a multitude ; when we apply it indi&idually means that our faith is to be e<pressed by brin'in' the multitude of our thou'hts into the realm of Spirit and under the 'uidan$e of the Christ. Throu'h 1braham God $alled 3is ;$hosen people.; Some ha&e thou'ht that GodCs $hoi$e of a parti$ular nation or ra$e is out of harmony with the idea of fatherly lo&e and impartiality toward all 3is $hildren and so ha&e reDe$ted part of GodCs purpose before they understood it in its wholeness. 0usti$e to all is seen when the ;ele$t; Asele$tB are $onsidered in their ri'htful pla$e in the di&ine plan of redemption. The 0ews are the seed of 1braham and throu'h them is the whole human ra$e blessed by the $omin' of 0esus. ?hen 1braham AfaithB first $at$hes this lar'e &ision of his 'ood multiplied ;as the stars of the hea&ens ; he is not $on$erned with details whi$h will wor8 themsel&es out later. The parti$ular $hannel throu'h whi$h this 'reat e<pression would $ome was not re&ealed to 1braham in the first promise. The spe$ifi$ thin' the birth of a son to Sarah to be $alled Isaa$ was a mu$h later re&elation. 1ll the fa$ts in $onne$tion with the $all of 1braham his e<perien$es and the se&eral promises made to him by 0eho&ah God are &ery important to us for the 'reat plan of redemption $annot be understood without them. 1ll these promises ha&e not been fulfilled e&en yet but the word of God stands

sure and there $an be no failure in their fulfillment. 0eho&ah on 3is first $onta$t with 1braham made him a $ertain promise namely that his des$endants should be$ome a 'reat nation in whi$h all the people of the earth would be blessed. This was rather abstra$t and indefinite= 1braham was to lea&e his old life and en&ironment 'i&e up his home and 'o into a new and un8nown land Astate of $ons$iousnessB. 0eho&ah made 3is se$ond appearan$e to 1braham when he was $amped under the oa8 of Moreh in the land of She$hem. 1t that time he was on his way down to 4'ypt 8eepin' the $ommandment ;Get thee out of thy $ountry . . . unto the land that I will show thee.; 3ere he re$ei&ed 0eho&ahCs promise ;Ento thy seed will I 'i&e this land.; This shows us that 1braham is pro'ressin' in understandin' that God is be$omin' more definite to him and the promise more spe$ifi$. 0eho&ah ne<t appeared to 1braham after he had separated himself from %ot and returned to the land of Canaan. This time the promise was still more definite namely that 0eho&ah would 'i&e him and his seed fore&er this &ery land that he saw and wal8ed upon to the eastward westward northward and southward. 7othin' indefinite or theoreti$al about thatK Fet the promise was still indefinite as re'ards the des$endants who were to be as numerous as the dust of the earth. The indefinite nature of this part of the promise was due to 1brahamCs la$8 of understandin' and $omplete faith for somewhere in his mind was a doubtin' thou'ht $aused by the fa$t that his wife Sarah was barren. ?hen we doubt GodCs promises by spe$ulatin' how 3e $an 8eep them or when we set up limitations on 3is power we of $ourse fail to $omprehend and the promises seem &a'ue and indefinite. Canaan means ;lowland;> it symboli@es the body. The redeemed body is the -romised %and and when man redis$o&ers this lost domain all the promises of the S$riptures will be fulfilled. Gen. 1)=+:14. 1nd God said unto 1braham 1nd as for thee thou shalt 8eep my $o&enant thou and thy seed after thee throu'hout their 'enerations. This is my $o&enant whi$h ye shall 8eep between me and you and thy seed after thee= e&ery male amon' you shall be $ir$um$ised. 1nd ye shall be $ir$um$ised in the flesh of your fores8in> and it shall be a to8en of a $o&enant betwi<t me and you. 1nd he that is ei'ht days old shall be $ir$um$ised amon' you e&ery male throu'hout your 'enerations he that is born in the house or bou'ht with money of any forei'ner that is not of thy seed. 3e that is born in thy house and he that is bou'ht with thy money must needs be $ir$um$ised= and my $o&enant shall be in your flesh for an e&erlastin' $o&enant. 1nd the un$ir$um$ised male who is not $ir$um$ised in the flesh of his fores8in that soul shall be $ut off from his people> he hath bro8en my $o&enant. Cir$um$ision is symboli$al of the $uttin' off of mortal tenden$ies and is indi$ati&e of

purifi$ation and $leanliness. 5ne is $ir$um$ised in the true inner si'nifi$an$e of the word only by bein' thorou'hly purified in soul. Then the 'lory of the inner soulCs $leansin' and purifyin' a$tion wor8s out into the outer $ons$iousness and the body and sets one free from all sensual $orruptible thou'hts and a$ti&ities. ;Cir$um$ision is that of the heart in the spirit not in the letter.; Thus man be$omes a new $reature in Christ 0esus. Cir$um$ision is the first step toward the e&entual elimination of 'eneration. This was fulfilled in the life of 0esus who tau'ht and demonstrated re'eneration. 3e spirituali@ed both soul and body and thus made the 'reat demonstration o&er death. ;"erily I say unto you that ye who ha&e followed me in the re'eneration when the Son of man shall sit on the throne of his 'lory ye also shall sit upon twel&e thrones Dud'in' the twel&e tribes of Israel.; Gen. 1)=1!:21. 1nd God said unto 1braham 1s for Sarai thy wife thou shalt not $all her name Sarai but Sarah shall her name be. 1nd I will bless her and moreo&er I will 'i&e thee a son of her= yea I will bless her and she shall be a mother of nations> 8in's of peoples shall be of her. Then 1braham fell upon his fa$e and lau'hed and said in his heart Shall a $hild be born unto him that is a hundred years oldI and shall Sarah that is ninety years old bearI 1nd 1braham said unto God 5h that Ishmael mi'ht li&e before theeK 1nd God said 7ay but Sarah thy wife shall bear thee a son> and thou shalt $all his name Isaa$= and I will establish my $o&enant with him for an e&erlastin' $o&enant for his seed after him. 1nd as for Ishmael I ha&e heard thee= behold I ha&e blessed him and will ma8e him fruitful and will multiply him e<$eedin'ly> twel&e prin$es shall he be'et and I will ma8e him a 'reat nation. 2ut my $o&enant will I establish with Isaa$ whom Sarah shall bear unto thee at this set time in the ne<t year. The name Sarai means ;bitter ; ;$ontentious ; ;dominati&e.; The name Sarah means ;prin$ess ; ;noble woman ; ;noble lady.; SaraiCs name was $han'ed to Sarah. In spiritual symbolo'y woman represents the soul or intuiti&e part of man. Sarah is the hi'her phase of the soul. In Sarai the soul in $ontendin' for its ri'htful pla$e in $ons$iousness> the indi&idual is Dust re$o'ni@in' the fa$t that his affe$tion and emotions are in essen$e di&ine and must not be united with material $onditions but with Spirit. In Sarah this is more fully reali@ed and e<pressed. The name Ishmael means ;whom God hears ; ;whom God understands.; Metaphysi$ally Ishmael represents the fruit of the thou'hts of the natural man at wor8 in the flesh. 3owe&er God hears and understands the outer man of flesh as well as the inner man of Spirit for he too must be redeemed from error and $orruption. The name Ishmael $an also be said to denote that state of $ons$iousness whi$h re$o'ni@es God but whi$h be$ause of the seemin' opposition of the outer world does not e<press itself a$$ordin' to the hi'hest standards. In other words Ishmael represents personality whi$h has its

real sour$e in the I 1M but whi$h 'oes wron' in its a$ti&ity. In its stru''le to attain li'ht understandin' in $onta$tin' the outer or manifest world it be$omes in&ol&ed in error. The %ord 0eho&ah established 3is e&erlastin' $o&enant with the promised heir of 1braham and Sarah whose name was to be $alled Isaa$. Gen. 1)=22:2). 1nd he left off tal8in' with him and God went up from 1braham. 1nd 1braham too8 Ishmael his son and all that were born in his house and all that were bou'ht with his money e&ery male amon' the men of 1brahamCs house and $ir$um$ised the flesh of their fores8ins in the selfsame day as God had said unto him. 1nd 1braham was ninety years old and nine when he was $ir$um$ised in the flesh of his fores8in. 1nd Ishmael his son was thirteen years old when he was $ir$um$ised in the flesh of his fores8in. In the selfsame day was 1braham $ir$um$ised and Ishmael his son. 1nd all the men of his house those born in the house and those bou'ht with money of a forei'ner were $ir$um$ised with him. ?hen 1braham re$ei&ed the li'ht in re'ard to $ir$um$ision he not only $onformed to the law himself but he ordered all the male members of his family to follow his e<ample. Metaphysi$ally interpreted this means that the $entral e'o A1brahamB $at$hes the li'ht or lays hold of the dominant idea and transmits it to all states of $ons$iousness in its domain. Criti$s ha&e a$$used reli'ion of bein' too 'eneral abstra$t and idealisti$. Some ha&e said that the tea$hin's of 0esus are not ;pra$ti$al; in this a'e. These $riti$s are in&ariably loo8in' at reli'ion from a 'eneral and abstra$t point of &iew. They $onsider su$h promises as the one made to 1braham that he should be the father of a 'reat nation with des$endants as many as the stars of hea&en alle'ori$ally rather than the terse and &ery definite promise ;Sarah thy wife shall bear thee a son.; From a $areful study of Genesis espe$ially the story of 1braham we should be able to see that our reli'ion is either a purely spe$ulati&e philosophy or a pra$ti$al prin$iple appli$able to daily li&in' dependin' on our point of &iew and our understandin' of it. Gen. 1*=1:!. 1nd 0eho&ah appeared unto him by the oa8s of Mamre as he sat in the tent door in the heat of the day> and he lifted up his eyes and loo8ed and lo three men stood o&er a'ainst him= and when he saw them he ran to meet them from the tent door and bowed himself to the earth and said My lord if now I ha&e found fa&or in thy si'ht pass not way I pray thee from thy ser&ant= let now a little water be fet$hed and wash your feet and rest yoursel&es under the tree= and I will fet$h a morsel of bread and stren'then ye your heart> after that ye shall pass on= forasmu$h as ye are $ome to your ser&ant. 1nd they said So do as thou hast said.

3ere we ha&e a most interestin' a$$ount of another of 0eho&ahCs appearan$es to 1braham. This time 1braham was sittin' ;in the tent door ; ina$ti&e be$ause of ;the heat of the day.; The tent was pit$hed under the oa8s of Mamre and 0eho&ahCs appearan$e here was the most definite of all. The oa8 tree denotes somethin' stron' and prote$ti&e. In many pla$es in the 2ible GodCs prote$tion is $ompared to an oa8 tree. ?e are told that God is our stren'th our deli&eran$e our refu'e from the storm. The name Mamre means ;fatness ; ;firmness ; ;&i'or ; ;stren'th ; and Mamre symboli@es enduran$e renewed life and abundant substan$e. Thus we see that faith A1brahamB has in and around itself e&erythin' needful for 'rowth and for its firm establishment in $ons$iousness. ;3e lifted up his eyes and loo8ed and lo three men stood o&er a'ainst him.; Faith must ;lift up; its eyes abo&e all material thin's and loo8 to the spiritual as the sour$e of all. 3a&in' done that it will per$ei&e the truth in its triune aspe$t. 1braham saw 0eho&ah as ;three men.; 0eho&ah is always the $entral fi'ure but we must not lose si'ht of the fa$t that althou'h the one Mind is the omnipresent sour$e of all it manifests itself as a trinity of spirit soul and body or spirit $ons$iousness and substan$e. ?hen faith lifts up its eyes and $at$hes this &ision then indeed hath 0eho&ah appeared unto it and 3is promises are sure and $lear. 1brahamCs brin'in' water to wash the feet of his 'uest or 'uests symboli@es the ne$essity of purifyin' the $ons$iousness by the use of denials. The ;morsel of bread; for the stren'thenin' of the heart represents substan$e in its relation to the renewin' of oneCs inner stren'th and $oura'e> also the ne$essity of usin' affirmation Aeatin' breadB for the 'rowth of the soul. 1braham re$o'ni@ed the triune aspe$t of 0eho&ah in manifestation for he tal8ed to the three men as thou'h they were one man whom he addresses as ;my lord.; This ;my lord; is the I 1M. If by faith in Spirit we re$ei&e the hi'her ideas and entertain them as thou'h they were realities instead of ;fi'ments of the ima'ination ; as the faithless term them we thereby open the way for a new state of $ons$iousness. Many Truth see8ers try to &isuali@e God by thin8in' of the di&ine master 0esus and surround themsel&es with pi$tures of 3im to aid the eye of faith. 0eho&ah 'oes into the details of 3is former promise to 1braham AfaithB at 'reater len'th be$ause throu'h his faith he has now $omprehended God in a more parti$ular and pra$ti$al way. 1t the time of the former promise 0eho&ah was understood in an abstra$t and trans$endent way and 3is promise was abstra$t and &ast in s$ope= that 1braham should be the father of multitudes. 7ow 1braham AfaithB sees God in 3is triune manifestation as spirit soul and body li8e unto ;three men ; whi$h is a definite and pra$ti$al $on$eption. The promise is renewed and made spe$ifi$ in its terms. 1braham is to be the father of a nation be$ause his wife Sarah is to 'i&e birth to a son. This is a definite promise that $annot be misunderstood by 1braham or lon' postponed by 0eho&ah.

Sin$e the human ra$e is made up of indi&iduals all patterned after the one di&ine:idea man we $an see in the history of these 2ible $hara$ters the story of their own spiritual de&elopment both as indi&iduals and as a ra$e. 5ur understandin' of the life of 1braham will not be $omplete unless we $onsider it in both these relations to us. Gen. 1*=(:1!. 1nd 1braham hastened into the tent unto Sarah and said Ma8e ready 9ui$8ly three measures of fine meal 8nead it and ma8e $a8es. 1nd 1braham ran unto the herd and fet$hed a $alf tender and 'ood and 'a&e it unto the ser&ant> and he hasted to dress it. 1nd he too8 butter and mil8 and the $alf whi$h he had dressed and set it before them> and he stood by them under the tree and they did eat. 1nd they said unto him ?here is Sarah thy wifeI 1nd he said 2ehold in the tent. 1nd he said I will $ertainly return unto thee when the season $ometh round> and lo Sarah thy wife shall ha&e a son. 1nd Sarah heard in the tent door whi$h was behind him. 7ow 1braham and Sarah were old and well stri$8en in a'e> it had $eased to be with Sarah after the manner of women. 1nd Sarah lau'hed within herself sayin' 1fter I am wa<ed old shall I ha&e pleasure my lord bein' old alsoI 1nd 0eho&ah said unto 1braham ?herefore did Sarah lau'h sayin' Shall I of a surety bear a $hild who am oldI Is anythin' too hard for 0eho&ahI 1t the set time I will return unto thee when the season $ometh round and Sarah shall ha&e a son. Then Sarah denied sayin' I lau'hed not> for she was afraid. 1nd he said 7ay> but thou didst lau'h. The feast that 1braham set before 0eho&ah symboli@es the new &ital for$es in the bodily or'anism AtentB::whi$h shares in the spiritual unfoldment::produ$in' a new state of $ons$iousness AIsaa$B in spite of what seems ad&an$ed a'e or deterioration of bodily &i'or. Isaa$ represents the pleasure and Doyousness of life. The in$redulity of 1braham and Sarah symboli@es the doubts of the natural man. Gen. 1*=1(:33. 1nd the men rose up from then$e and loo8ed toward Sodom= and 1braham went with them to brin' them on the way. 1nd 0eho&ah said Shall I hide from 1braham that whi$h I do> seein' that 1braham shall surely be$ome a 'reat and mi'hty nation and all the nations of the earth shall be blessed in himI For I ha&e 8nown him to the end that he may $ommand his $hildren and his household after him that they may 8eep the way of 0eho&ah to do ri'hteousness and Dusti$e> to the end that 0eho&ah may brin' upon 1braham that whi$h he hath spo8en of him. 1nd 0eho&ah said 2e$ause the $ry of Sodom and Gomorrah is 'reat and be$ause their sin is &ery 'rie&ous> I will 'o down now and see whether they ha&e done alto'ether a$$ordin' to the $ry of it whi$h is $ome unto me> and if not I will 8now. 1nd the men turned from then$e and went toward Sodom= but 1braham stood yet before 0eho&ah. 1nd 1braham drew near and said ?ilt thou $onsume the

ri'hteous with the wi$8edI -erad&enture there are fifty ri'hteous within the $ity= wilt thou $onsume and not spare the pla$e for the fifty ri'hteous that are thereinI That be far from thee to do after this manner to slay the ri'hteous with the wi$8ed that so the ri'hteous should be as the wi$8ed> that be far from thee= shall not the 0ud'e of all the earth do ri'htI 1nd 0eho&ah said If I find in Sodom fifty ri'hteous within the $ity then I will spare all the pla$e for their sa8e. 1nd 1braham answered and said 2ehold now I ha&e ta8en upon me to spea8 unto the %ord who am but dust and ashes= perad&enture there shall la$8 fi&e of the fifty ri'hteous= wilt thou destroy all the $ity for la$8 of fi&eI 1nd he said I will not destroy it if I find there forty and fi&e. 1nd he spa8e unto him yet a'ain and said -erad&enture there shall be forty found there. 1nd he said I will not do it for the fortyCs sa8e. 1nd he said 5h let not the %ord be an'ry and I will spea8= perad&enture there shall thirty be found there. 1nd he said I will not do it if I find thirty there. 1nd he said 2ehold now I ha&e ta8en upon me to spea8 unto the %ord= perad&enture there shall be twenty found there. 1nd he said I will not destroy it for the twentyCs sa8e. 1nd he said 5h let not the %ord be an'ry and I will spea8 yet but this on$e= perad&enture ten shall be found there. 1nd he said I will not destroy it for the tenCs sa8e. 1nd 0eho&ah went his way as soon as he had left off $ommunin' with 1braham= and 1braham returned unto his pla$e. The time has now arri&ed in the de&elopment of spiritual $ons$iousness when faith A1brahamB must be fully awa8ened to the truth that all belief in the e<pression of sensuality must be entirely put away. Sodom is to be destroyed. 2ut the man of faith is not yet entirely out of his sense $ons$iousness. Sodom A;hidden wiles;B represents an obs$ure or $on$ealed thou'ht habit. Gomorrah A;material for$e;B represents a state of mind ad&erse to the law of Spirit. These wi$8ed $ities of the plain are lo$ated within man and before he $an $ome into a reali@ation of the promised ;son; that he desires so mu$h he must $onsent to a thorou'h purifi$ation from the sins that 'o on in them. The purifi$ation is by fire and must be absolutely $omplete. The remainder of the $hapter $on$erns 0eho&ahCs re&elation to 1braham of 3is intention utterly to destroy Sodom and Gomorrah be$ause of their 'reat wi$8edness> also 0eho&ahCs a'reement to sa&e Sodom if only ten ri'hteous men $ould be found in it. The tenden$y to plead to be allowed to 8eep old habits of thou'ht on the 'round that there is some 'ood in them is a $hara$teristi$ of manCs early sta'es of de&elopment. ?e try &ery hard to sa&e some of our se$ret habits and sense thou'hts. 1t first we reason that there must be 9uite a few 'ood thin's in the old thou'hts ideas and ways. Then we are a little less sure about there bein' ;fifty; and we $ome down to ;ten.; 2ut there are not e&en ten ri'hteous and the old $ons$iousness must be destroyed. 4rror must be wholly wiped out of the $ons$iousness and the sooner we $onsent to a$$ept the fullness of the re'enerati&e law the sooner we shall enter the 8in'dom.

Sodom represents the &ery lowest form of sense desire in the pro$reati&e $enter. Today we deri&e from the word Sodom the name of an unmentionable &i$e. Fet the spiritual: minded 1braham persisted in the belief that there must be some 'ood in Sodom. 0eho&ah showed him otherwise. The tenden$y to plead that there must be 'ood in sense habits persists &ery stron'ly. ?e $annot $on$ei&e why these fun$tions whi$h seem so ne$essary to the reprodu$tion of the ra$e should not be under the di&ine law. ?e ha&e not yet awa8ened to the fa$t that they are but an e<ternal and $ounterfeit e<pression a de'enerate imitation of di&ine reprodu$tion. /o not hold the thou'ht that your so:$alled natural fun$tions are di&ine. They are 'reat mysteries to the human $ons$iousness to be understood when we ha&e a$9uired spiritual wisdom. The ra$e has 'one throu'h some stran'e e<perien$es and wonderful re&elations $ome to those who 'et beneath the surfa$e of thin's. There are those wal8in' the earth today who $ould startle the world with re&elations of Truth about the thin's ri'ht under our eyes that we do not see. #esolutely turn your ba$8 on all the forms of sense thou'ht and see8 no e<$use for them. Then you will 'radually be'in to see the li'ht within the li'ht. 1ll these in$idents men and pla$es represent states of $ons$iousness in the indi&idual. The men represent the human desires that are still atta$hed to the senses ASodom and GomorrahB> the in$idents denote their method of operation and the pla$es indi$ate their sphere of a$ti&ity.

Chapter "II The Fruits of Faith Genesis 1+ 2, 21 and 22

I7 T34 -#4C4/I7G $hapter we read that when 0eho&ah appeared to 1braham the patriar$h was sittin' in the door of his tent. There is a remar8able parallel here for 0eho&ah appeared to %ot as he sat in the 'ate of Sodom. Gen. 1+=1:11. 1nd the two an'els $ame to Sodom at e&en> and %ot sat in the 'ate of Sodom= and %ot saw them and rose up to meet them> and he bowed himself with his fa$e to the earth> and he said 2ehold now my lords turn aside I pray you into your ser&antCs house and tarry all ni'ht and wash your feet and ye shall rise up early and 'o on your way. 1nd they said 7ay> but we will abide in the street all ni'ht. 1nd he ur'ed them 'reatly> and they turned in unto him and entered into his house> and he made them a feast and did ba8e unlea&ened bread and they did eat. 2ut before they lay down the men of the $ity e&en the men of Sodom $ompassed the house round both youn' and old all the people from e&ery 9uarter> and they $alled unto %ot and said unto him ?here are the men that $ame in to thee this ni'htI brin' them out unto us that we may 8now them. 1nd %ot went out unto them to the door and shut the door after him. 1nd he said I pray you my brethren do not so wi$8edly. 2ehold now I ha&e two dau'hters that ha&e not 8nown man> let me

I pray you brin' them out unto you and do ye to them as is 'ood in your eyes= only unto these men do nothin' forasmu$h as they are $ome under the shadow of my roof. 1nd they said Stand ba$8. 1nd they said This one fellow $ame in to soDourn and he will needs be a Dud'e= now will we deal worse with thee than with them. 1nd they pressed sore upon the man e&en %ot and drew near to brea8 the door. 2ut the men put forth their hand and brou'ht %ot into the house to them and shut to the door. 1nd they smote the men that were at the door of the house with blindness both small and 'reat so that they wearied themsel&es to find the door. 1s 1braham represents the positi&e side of faith and %ot the ne'ati&e side it $an also be said that 1braham represents the spiritual $ons$iousness and that %ot is the natural $ons$iousness whi$h howe&er is turned toward the li'ht. 0eho&ah appeared to 1braham as three. Spiritual $ons$iousness understands the trinity of bein' that is spirit soul and body. %ot saw 0eho&ah as two an'els whi$h shows that the natural mind lea&es Spirit out of $onsideration. ?hen 1braham in&ited the three into his tent they a$$epted his hospitality without $omment. 2ut when %ot as8ed the two to spend the ni'ht under his roof wash their feet and parta8e of his food they refused. It too8 persistent ur'in' on the part of %ot to persuade them to abide with him. ?hen the unfoldin' nature A%otB be'ins to entertain hi'her spiritual thou'hts Aan'elsB all the e&il and de'enerate thou'hts Amen of SodomB $ome at on$e and ;$ompass the house.; They demand that the hi'her thou'hts be put out or that they be admitted Ainto mindB to throw them out. ?hen the demand is refused they be$ome &iolent. ManCs way is to $ompromise with e&il thou'hts by 'i&in' to them his lo&e and emotion e&en if he does not allow them free e<pression in his mind. %ot offered his dau'hters to the men of Sodom. ?hen $arnal thou'hts be$ome stron' and numerous enou'h A$ompass the houseB they assert $omplete mastery o&er the indi&idual and tell him= ;Stand ba$8 . . . This one fellow $ame in to soDourn and he will needs be a Dud'e.; The an'els Ahi'h spiritual thou'htsB whom %ot indu$ed to enter his house $ame to his res$ue. They stru$8 the men of Sodom A$arnal thou'htsB with blindness so that they were thrown into $onfusion and their destru$ti&e efforts rendered futile at least for the time bein'= blind passions that stop at nothin' to 'ain their ends must be annihilated. Gen. 1+=12:23. 1nd the men said unto %ot 3ast thou here any besidesI son: in:law and thy sons and thy dau'hters and whomsoe&er thou hast in the $ity brin' them out of the pla$e= for we will destroy this pla$e be$ause the $ry of them is wa<ed 'reat before 0eho&ah> and 0eho&ah hath sent us to destroy it. 1nd %ot went out and spa8e unto his sons:in:law who married his dau'hters and said Ep 'et you out of this pla$e> for 0eho&ah will destroy the $ity. 2ut he seemed unto his sons:in:law as one that mo$8ed. 1nd when the mornin'

arose then the an'els hastened %ot sayin' 1rise ta8e thy wife and thy two dau'hters that are here lest thou be $onsumed in the ini9uity of the $ity. 2ut he lin'ered> and the men laid hold upon his hand and upon the hand of his wife and upon the hand of his two dau'hters 0eho&ah bein' mer$iful unto him= and they brou'ht him forth and set him without the $ity. 1nd it $ame to pass when they had brou'ht them forth abroad that he said 4s$ape for thy life> loo8 not behind thee neither stay thou in all the -lain> es$ape to the mountain lest thou be $onsumed. 1nd %ot said unto them 5h not so my lord= behold now thy ser&ant hath found fa&or in thy si'ht and thou hast ma'nified thy lo&in'8indness whi$h thou hast showed unto me in sa&in' my life> and I $annot es$ape to the mountain lest e&il o&erta8e me and I die= behold now this $ity is near to flee unto and it is a little one. 5h let me es$ape thither Ais it not a little oneIB and my soul shall li&e. 1nd he said unto him See I ha&e a$$epted thee $on$ernin' this thin' also that I will not o&erthrow the $ity of whi$h thou hast spo8en. 3aste thee es$ape thither> for I $annot do anythin' till thou be $ome thither. Therefore the name of the $ity was $alled Joar. The sun was risen upon the earth when %ot $ame unto Joar. 0eho&ahCs promise to 1braham was that 3e would sa&e the ri'hteous. 3ere 0eho&ahCs an'els in&ited %ot to ta8e with him those of his household Athou'ht peopleB who were ready to ad&an$e spiritually. 5nly %ot his wife and his two &ir'in dau'hters were prepared to ta8e the step. 3owe&er after the %ord had deli&ered them outside the walls of the $ity %ot Ane'ati&e faithB was afraid to attempt fli'ht to the mountain Ahi'h state of $ons$iousnessB. 3e 8new he was not fully prepared for su$h a step. The an'els $onsented to let him es$ape to the little $ity of Joar the name of whi$h means ;redu$ed ; ;made small ; ;lessened.; Thus %ot was 'i&en opportunity to open his mind to the li'ht to su$h a de'ree that seemin' ne'ation was minimi@ed in $ons$iousness and he was blessed with a new understandin' of Truth. A;The sun was risen upon the earth when %ot $ame unto Joar.;B Gen. 1+=24:2(. Then 0eho&ah rained upon Sodom and upon Gomorrah brimstone and fire from 0eho&ah out of hea&en> and he o&erthrew those $ities and all the -lain and all the inhabitants of the $ities and that whi$h 'rew upon the 'round. 2ut his wife loo8ed ba$8 from behind him and she be$ame a pillar of salt. 4&entually all error must be wiped out of $ons$iousness. In our efforts to o&er$ome the sins of the flesh we pass throu'h stran'e e<perien$es and wonderful re&elations $ome to those of us who $onform to di&ine law. The destru$tion of Sodom and Gomorrah by fire represents a mi'hty purifyin' pro$ess that ma8es man ready for a 'reat reali@ation of di&ine life.

%otCs wife was turned into a pillar of salt. Salt is a preser&ati&e $orrespondin' to memory. ?hen we remember the pleasures of the senses and lon' for their return we preser&e the sense desire. This desire will manifest itself sometime somewhere unless the memory is dissol&ed throu'h renun$iation. Gen. 1+=2):2+. 1nd 1braham 'ot up early in the mornin' to the pla$e where he had stood before 0eho&ah= and he loo8ed toward Sodom and Gomorrah and toward all the land of the -lain and beheld and lo the smo8e of the land went up as the smo8e of a furna$e. 1nd it $ame to pass when God destroyed the $ities of the -lain that God remembered 1braham and sent %ot out of the midst of the o&erthrow when he o&erthrew the $ities in whi$h %ot dwelt. The abo&e S$ripture means that after a de'ree of $leansin' or destru$tion of sense we mentally re&iew our e<perien$es and re$o'ni@e that nothin' is really destroyed but rather transmuted A1braham beheld the resultB. Throu'h faith we ta8e sto$8 of the pro'ress we ha&e made and find that we are 'ettin' a $ons$iousness of radiant substan$e Asmo8eB and of a hi'her life AheatB. 7othin' is lost. ?hen sense $ons$iousness is raised to a hi'her plane all that belon's to it is sa&ed with it. This is represented by 0eho&ahCs sa&in' %otCs life. Gen. 1+=3,:3*. 1nd %ot went up out of Joar and dwelt in the mountain and his two dau'hters with him> for he feared to dwell in Joar= and he dwelt in a $a&e he and his two dau'hters. 1nd the first:born said unto the youn'er 5ur father is old and there is not a man in the earth to $ome in unto us after the manner of all the earth= $ome let us ma8e our father drin8 wine and we will lie with him that we may preser&e seed of our father. 1nd they made their father drin8 wine that ni'ht= and the first:born went in and lay with her father> and he 8new not when she lay down nor when she arose. 1nd it $ame to pass on the morrow that the first:born said unto the youn'er 2ehold I lay yesterni'ht with my father= let us ma8e him drin8 wine this ni'ht also and 'o thou in and lie with him that we may preser&e seed of our father. 1nd they made their father drin8 wine that ni'ht also= and the youn'er arose and lay with him> and he 8new not when she lay down nor when she arose. Thus were both the dau'hters of %ot with $hild by their father. 1nd the first:born bare a son and $alled his name Moab= the same is the father of the Moabites unto this day. 1nd the youn'er she also bare a son and $alled his name 2en:ammi= the same is the father of the $hildren of 1mmon unto this day. ?hen the soul rea$hes a $ertain sta'e of unfoldment the natural pro'ressi&e 9uality of faith shows a tenden$y toward spiritual 'rowth. %ot here represents natural faith in a state of e&olution yet his li&in' in a $a&e in the mountain denotes that this faith is still in

the $lut$hes of materiality. The feminine for$es of faith Adau'hters of %otB refle$t the parent desire for $ontinued perpetuation of their line. There was no other mas$uline prin$iple on the plane of $ons$iousness on whi$h these feminine for$es were fun$tionin' A;there is not a man in the earth to $ome in unto us after the manner of all the earth;B. Throu'h stimulatin' life AwineB the seed idea was implanted by the father prin$iple A%otB in re$epti&e soil and brou'ht forth fruit. Moab son of %otCs eldest dau'hter represents the thou'ht that perpetuates body $ons$iousness. It is found in the idea of or'ani@ed substan$e A;flowin' from the father;B but it is impre'nated with the lusts of the flesh. #eferrin' to the Moabites 0eremiah says ;Cursed be he that doeth the wor8 of 0eho&ah ne'li'ently.; So Moab represents one phase of the lusts of $arnal mind for e<pression throu'h the flesh. ?hile Moab pertains to the body and the most e<ternal $onditions of life there is somethin' 'ood in him or at least a possibility of 'ood. 2en:ammi the name of the son of %otCs youn'est dau'hter and father of the 1mmonites means ;son of my people ; ;son of my 8indred ; ;son of my tribe ; whi$h points to se're'ation and personal selfishness. This thou'ht is the sour$e of the $lan then the nation. ?hen this e'otism is e<alted the nation loo8s on itself as bein' superior to all other nations and pro$eeds to $ompel them to a$8nowled'e this superiority by for$e of arms. The 1mmonites wa'ed $onstant war a'ainst the Israelites but were e&entually defeated. Gen. 2,=1. 1nd 1braham Dourneyed from then$e toward the land of the South and dwelt between 6adesh and Shur> and he soDourned in Gerar. The name Shur means ;'oin' round about ; ;wall ; ;fortifi$ation ; ;o<.; Shur represents the ne&er:$easin' pro'ress unfoldment and de&elopment of man. In his e&olution man has apparently always mo&ed in $y$les> but ea$h time he $omes a'ain to his startin' pla$e he seems to be a little in ad&an$e of his former state. ?hen he be'ins to awa8en spiritually his pro'ress is more rapid. There is also a thou'ht of stren'th and mi'ht A;wall ; ;o<;B. The name 6adesh means ;pure ; ;bri'ht ; ;holy ; ;sa$red.; 6adesh represents the inherently pure sinless perfe$t ideal state in the depths of the $ons$iousness of e&ery indi&idual. 1braham ;dwelt between 6adesh and Shur> and he soDourned in Gerar.; Gerar symboli@es subDe$ti&e substan$e and life. 1braham had on one hand 6adesh ::the inherently pure sinless ideal state::and on the other hand Shut Aun$easin' pro'ressB while he had his e<isten$e in Gerar Asubstan$e and lifeB. Thus does faith Atypified by 1brahamB de&elop in the spiritually awa8enin' indi&idual. Gen. 2,=2:13. 1nd 1braham said of Sarah his wife She is my sister= and 1bimele$h 8in' of Gerar sent and too8 Sarah. 2ut God $ame to 1bimele$h in a dream of the ni'ht and said to him 2ehold thou art but a dead man

be$ause of the woman whom thou hast ta8en> for she is a manCs wife. 7ow 1bimele$h had not $ome near her= and he said %ord wilt thou slay e&en a ri'hteous nationI Said he not himself unto me She is my sisterI and she e&en she herself said 3e is my brother= in the inte'rity of my heart and the inno$en$y of my hands ha&e I done this. 1nd God said unto him in the dream Fea I 8now that in the inte'rity of thy heart thou hast done this and I also withheld thee from sinnin' a'ainst me= therefore suffered I thee not to tou$h her. 7ow therefore restore the manCs wife> for he is a prophet and he shall pray for thee and thou shalt li&e= and if thou restore her not 8now thou that thou shalt surely die thou and all that are thine. 1nd 1bimele$h rose early in the mornin' and $alled all his ser&ants and told all these thin's in their ears= and the men were sore afraid. Then 1bimele$h $alled 1braham and said unto him ?hat hast thou done unto usI and wherein ha&e I sinned a'ainst thee that thou hast brou'ht on me and on my 8in'dom a 'reat sinI thou hast done deeds unto me that ou'ht not to be done. 1nd 1bimele$h said unto 1braham ?hat sawest thou that thou hast done this thin'I 1nd 1braham said 2e$ause I thou'ht Surely the fear of God is not in this pla$e> and they will slay me for my wifeCs sa8e. 1nd moreo&er she is indeed my sister the dau'hter of my father but not the dau'hter of my mother> and she be$ame my wife= and it $ame to pass when God $aused me to wander from my fatherCs house that I said unto her This is thy 8indness whi$h thou shalt show unto me= at e&ery pla$e whither we shall $ome say of me 3e is my brother. If spiritual faith throu'h the affe$tional side of oneCs nature ASarahB ma8es union with the $ontrollin' unre'enerate will in the sub$ons$ious A1bimele$hB there is a re&ersal of the pro'ressi&e law and bodily ills Athe pla'ues of 4'yptB are brou'ht forth as we noted with referen$e to a pre&ious e<perien$e of 1braham. ASee interpretation of Gen. 12=1,: 2,.B 3owe&er in an instan$e li8e this when faith la$8in' understandin' would ha&e repeated the error the soul has pro'ressed until the sub$ons$iousness has $ome under the 'uidan$e of Spirit and the pla'ues that $ame as a result of a former mista8e are not repeated on this o$$asion. 1bimele$h Aunre'enerate willB was 9ui$8ened to the point where he $ould re$ei&e instru$tion throu'h dreams. Spirit re&ealed to 1bimele$h the true relationship between 1braham and Sarah and thus he was sa&ed from ma8in' an unlawful union. ?hen 1bimele$h AwillB fa$ed 1braham Apioneerin' faithB with the fa$t 1braham admitted that he had lost si'ht of the possibilities of the di&ine omnipresen$e and was not aware that the all:8nowin' Spirit $ould penetrate into e&ery $ons$iousness. ;2e$ause I thou'ht Surely the fear of God is not in this pla$e.; 1braham and Sarah were of the same blood and therefore he said truly ;She is my sister.;

Gen. 2,=14:1*. 1nd 1bimele$h too8 sheep and o<en and men:ser&ants and women:ser&ants and 'a&e them unto 1braham and restored him Sarah his wife. 1nd 1bimele$h said 2ehold my land is before thee= dwell where it pleaseth thee. 1nd unto Sarah he said 2ehold I ha&e 'i&en thy brother a thousand pie$es of sil&er= behold it is for thee a $o&erin' of the eyes to all that are with thee> and in respe$t of all thou art ri'hted. 1nd 1braham prayed unto God= and God healed 1bimele$h and his wife and his maid:ser&ants> and they bare $hildren. For 0eho&ah had fast $losed up all the wombs of the house of 1bimele$h be$ause of Sarah 1brahamCs wife. This is a situation where there is apt to be $ontention between the soul and the body $ons$iousness unless adDustment is made. -ioneerin' faith A1brahamB in union with the spiritual soul ASarahB issues in a hi'h reali@ation of both soul and body. It is only the hi'hest emanation of body $ons$iousness that is ready for transmutation $onse9uently there needs to be an e9uali@in' and adDustin' power to establish pea$e and safety in the body $ons$iousness in order to a&oid some form of pla'ue. To tea$h this truth 1bimele$h Athe rulin' power that $ontrols the substan$e side of manCs bein'B his wife and maidser&ants are represented as bein' unprodu$ti&e for a season but as bein' healed throu'h faith A1braham inter$eded with GodB. Gen. 21=1:). 1nd 0eho&ah &isited Sarah as he had said and 0eho&ah did unto Sarah as he had spo8en. 1nd Sarah $on$ei&ed and bare 1braham a son in his old a'e at the set time of whi$h God had spo8en to him. 1nd 1braham $alled the name of his son that was born unto him whom Sarah bare to him Isaa$. 1nd 1braham $ir$um$ised his son Isaa$ when he was ei'ht days old as God had $ommanded him. 1nd 1braham was a hundred years old when his son Isaa$ was born unto him. 1nd Sarah said God hath made me to lau'h> e&ery one that heareth will lau'h with me. 1nd she said ?ho would ha&e said unto 1braham that Sarah should 'i&e $hildren su$8I for I ha&e borne him a son in his old a'e. Isaa$ was born after 1braham and Sarah were both past the a'e of brin'in' forth. So we when born of the Spirit throu'h faith are born not ;of the will of the flesh nor of the will of man but of God.; The natural man has no power to brin' forth the ;new man; in Christ 0esus. The natural man brin's forth 3a'arCs son who is not the $hosen heir. The new man is a ;new $reature ; be'otten not of the flesh but of the di&ine word. This be'ettin' represents the formin' of a new state of $ons$iousness the $ons$iousness referred to by -aul when he e<pressed the hope to the Galatians that ;Christ be formed; in them. 1s one 'ains a $ertain inner satisfa$tion from doin' a 'ood deed so in repeatedly followin' the promptin's of Spirit one a$$umulates a fund of satisfa$tion that finally brea8s forth in lau'hter. Isaa$ was not born until 1braham and Sarah had rea$hed old

a'e::had a$$umulated a ;faith $ons$iousness.; 7ote the different 8inds of lau'hter in this alle'ory. 1braham lau'hed 9uestionin'ly hopefully when it was announ$ed that Sarah would bear a son. Sarah lau'hed in$redulously when the promise was announ$ed to her. 2oth 1braham and Sarah with their friends lau'hed Doyfully and than8fully when Isaa$ was born. #eli'ion is not the dolorous thin' that many ha&e pi$tured it mu$h to its loss and to ours as well. 5n the $ontrary reli'ion should ma8e man Doyful. God is not to be ser&ed in the spirit of bonda'e to a tas8master but in the spirit of happiness. In /euteronomy we read= ;2e$ause thou ser&edst not 0eho&ah thy God with Doyfulness and with 'ladness of heart by reason of the abundan$e of all thin's> therefore shalt thou ser&e thine enemies . . . in hun'er and in thirst and in na8edness and in want of all thin's.; If oneCs prayers are not answered or one fails to demonstrate the reason may perhaps be found here. Those who persistently e<er$ise faith in God find there is 'enerated in their mind a $ondition that 'radually 'rows into a $on&i$tion of the permanent presen$e of di&ine substan$e within and this 'i&es rise to the most e<9uisite Doy. Inward e$stasy is what 'i&es the $ountenan$e of pea$e to the saint and of illumination and purity to the sister of mer$y. It is e<perien$ed by all who pass into the se$ond de'ree of faith AIsaa$ son of 1brahamB. Gen. 21=*:21. 1nd the $hild 'rew and was weaned= and 1braham made a 'reat feast on the day that Isaa$ was weaned. 1nd Sarah saw the son of 3a'ar the 4'yptian whom she had borne unto 1braham mo$8in'. ?herefore she said unto 1braham Cast out this handmaid and her son= for the son of this handmaid shall not be heir with my son e&en with Isaa$. 1nd the thin' was &ery 'rie&ous in 1brahamCs si'ht on a$$ount of his son. 1nd God said unto 1braham %et it not be 'rie&ous in thy si'ht be$ause of the lad and be$ause of thy handmaid> in all that Sarah saith unto thee hear8en unto her &oi$e> for in Isaa$ shall thy seed be $alled. 1nd also of the son of the handmaid will I ma8e a nation be$ause he is thy seed. 1nd 1braham rose up early in the mornin' and too8 bread and a bottle of water and 'a&e it unto 3a'ar puttin' it on her shoulder and 'a&e her the $hild and sent her away= and she departed and wandered in the wilderness of 2eer:sheba. 1nd the water in the bottle was spent and she $ast the $hild under one of the shrubs. 1nd she went and sat her down o&er a'ainst him a 'ood way off as it were a bowshot= for she said %et me not loo8 upon the death of the $hild. 1nd she sat o&er a'ainst him and lifted up her &oi$e and wept. 1nd God heard the &oi$e of the lad> and the an'el of God $alled to 3a'ar out of hea&en and said unto her ?hat aileth thee 3a'arI fear not> for God hath heard the &oi$e of the lad where he is. 1rise lift up the lad and hold him in thy hand> for I will ma8e him a 'reat nation. 1nd God opened her eyes and she saw a well of water> and she went and filled the bottle with water and 'a&e the lad drin8. 1nd God was with the lad and he 'rew> and he dwelt in the wilderness and be$ame as he 'rew up

an ar$her. 1nd he dwelt in the wilderness of -aran= and his mother too8 him a wife out of the land of 4'ypt. ?hen Isaa$ was weaned Asymboli@in' his readiness to ta8e a forward step in soul responsibilityB Ishmael 3a'arCs son mo$8ed him. Su$h mo$8ery is the e<perien$e of e&eryone in the new birth. The thou'hts that are the fruit of the mind of flesh rise up within him and mo$8 the new man. 3ere the o&er$omer has a definite wor8 to do. The animal soul A3a'ar the bondmaidB and the natural desires Aher sonB must be $ast out. 1s 1braham 'rie&ed when 3a'ar was banished so we sometimes 'rie&e at 'i&in' up the fruits of material thin8in' brou'ht forth by the natural man. In the de&elopment of spiritual fa$ulties of whi$h faith A1brahamB is one there is an as$endin' mo&ement of the $ons$iousness that is felt and understood by the indi&idual ha&in' the e<perien$e but that is diffi$ult to e<plain to one who has not yet entered upon that plane of de&elopment. The fa$ulty of faith 'rows stron'er with ea$h trial and when it is obedient to the %ord as its di&ine 'uide it finds an added pleasure in the e<er$ise of both mind and body at e&ery upward step. 4a$h fun$tion of manCs or'anism is spiritual at its foundation and when he e<er$ises it as intended by /i&ine Mind his e&ery breath and e&ery heartbeat is a son' of Doy. 4&en the most earthly fun$tions may be spirituali@ed and be$ome sour$es of unendin' pleasure while when they are under the $ontrol of the animal mind of man they be$ome demorali@ers of the body. Ender di&ine 'uidan$e the retro'ression produ$ed by mere animalism may be harmoni@ed and purified throu'h the des$ent of the fires of Spirit. This is what happened to Sodom and Gomorrah whi$h represent the desires and a$ti&ities pertainin' to 'eneration. ?hen we ha&e faith in God and the ways of Spirit we are willin' to 'i&e up all our material pleasures if su$h be the instru$tion of the inner 'uide. This 'i&in' up is symboli@ed by the sa$rifi$es so often referred to in the history of the Children of Israel. The body and its &ital for$es are in perpetual a$tion whi$h is pro'ressi&e under the di&ine law. ?hen the law is disre'arded there is a wanin' of the hi'her for$es that brin's a sense of dis$omfort. It is fre9uently throu'h pain that we are brou'ht to see the error of our ways. Then we should hasten to find the law of bein' that will 'i&e real satisfa$tion without inharmony. The a$tion of 1braham is an e<ample of this pra$ti$e. 1fter 'i&in' up animal 'ratifi$ation and purifyin' the mind of sense thou'hts Abanishin' 3a'ar and IshmaelB he e<perien$ed a 'reater pleasure from a more interior or spiritual a$tion of the same fun$tion. Isaa$ was the fulfillment of 1brahamCs 'reatest desire. 2ut the use of the natural fun$tions must also be raised to a hi'her plane. 5n ea$h of the as$endin' sta'es in bodily transmutation there is a residuum of the last pre$edin' sta'e remainin' in $ons$iousness. This too must be purified so that the whole man may be a fit temple for the 3oly Spirit. The seemin'ly inhuman treatment of 3a'ar and Ishmael by 1braham and Sarah is

symboli$al of the a$ti&ity of for$es at wor8 in the soul of man. The natural soul A3a'arB la$8in' real understandin' of the newly awa8ened spiritual soul ASarahB loo8s on it with a Dealous and anta'onisti$ eye. The produ$t of the thou'hts of the natural man at wor8 in the flesh AIshmaelB refle$ts the natural soulCs attitude and s$offs at the possibility of Doy brou'ht about throu'h mere pleasure in spiritual life. Su$h an attitude brin's about a separation between the spiritual state of $ons$iousness and the natural state that depletes the supply on the natural plane. The wilderness of 2eer:sheba represents in indi&idual $ons$iousness the multitude of undis$iplined and un$ulti&ated thou'hts. 4&en in this state of mind a person $an hear the &oi$e of God. God spo8e to 3a'ar whi$h opened her eyes to the truth that the well of li&in' water was $lose by and that she and her son would be amply sustained and prospered. This tells us that e&en the outermost part of man Athe bodyB is to be sa&ed and to be 'i&en the $han$e to unfold and be$ome effi$ient in all its a$ti&ities. Ishmael be$ame an ar$her whi$h indi$ates that he was an e<pert at hittin' the mar8. %ater he left 2eer:sheba and ;dwelt in the wilderness of -aran.; The name -aran means ;re'ion of $a&erns ; ;re'ion of sear$hin' ; ;pla$e of mu$h di''in'.; -aran represents the multitude of seemin'ly $onfused and undis$iplined thou'hts of the sub$ons$ious mind> also a pla$e or period of mu$h earnest sear$hin' after Truth. That ;his mother too8 him a wife out of the land of 4'ypt; means that Ishmael Afruits of the fleshB throu'h 3a'ar Athe natural soulB unites with the feminine for$e of materiality. Gen. 21=22:34. 1nd it $ame to pass at that time that 1bimele$h and -hi$ol the $aptain of his host spa8e unto 1braham sayin' God is with thee in all that thou doest= now therefore swear unto me here by God that thou wilt not deal falsely with me nor with my son nor with my sonCs son= but a$$ordin' to the 8indness that I ha&e done unto thee thou shalt do unto me and to the land wherein thou hast soDourned. 1nd 1braham said I will swear. 1nd 1braham repro&ed 1bimele$h be$ause of the well of water whi$h 1bimele$hCs ser&ants had &iolently ta8en away. 1nd 1bimele$h said I 8now not who hath done this thin'= neither didst thou tell me neither yet heard I of it but today. 1nd 1braham too8 sheep and o<en and 'a&e them unto 1bimele$h> and they two made a $o&enant. 1nd 1braham set se&en ewe lambs of the flo$8 by themsel&es. 1nd 1bimele$h said unto 1braham ?hat mean these se&en ewe lambs whi$h thou hast set by themsel&esI 1nd he said These se&en ewe lambs shalt thou ta8e of my hand that it may be a witness unto me that I ha&e di''ed this well. ?herefore he $alled that pla$e 2eer:sheba> be$ause there they sware both of them. So they made a $o&enant at 2eer:sheba= and 1bimele$h rose up and -hi$ol the $aptain of his host and they returned into the land of the -hilistines. 1nd 1braham planted a tamaris8 tree in 2eer: sheba and $alled there on the name of 0eho&ah the 4&erlastin' God. 1nd

1braham soDourned in the land of the -hilistines many days. The name -hi$ol means ;spo8esman for all ; ;all:$ommandin' ; ;e&ery ton'ue.; -hi$ol was the $aptain of the host of 1bimele$h and represents the seemin' all:suffi$ien$y of sense $ons$iousness in man at a $ertain sta'e of his e&olution. 3e was a -hilistine a -hilistine denotin' sense $ons$iousness. The name 2eer:sheba means ;well of the oath ; ;well of fulfillment ; ;well of the se&en.; 1braham represents the first a$ti&ity of the faith fa$ulty in manCs $ons$iousness. 1bimele$h represents the will whi$h thou'h unre'enerate at this sta'e of manCs unfoldment re$o'ni@es faith and its attainments A1braham and his possessionsB. 1bimele$h fears that he and his 8in'dom will be o&errun by 1braham and his e&erin$reasin' family and household. 5n the other hand 1bimele$hCs ser&ants ta8e by for$e the well that 1braham had du'. This latter means that the life for$es whi$h ha&e been dis$o&ered and laid hold of by faithCs a$ti&ity ha&e been utili@ed and $orrupted by the fleshly man instead of bein' retained for the use of the mental and spiritual. The $o&enant between 1braham and 1bimele$h denotes the establishin' of a ri'ht relation in $ons$iousness between the spiritual and so:$alled material. 2eer:sheba represents the establishin' of this a'reement A;well of the oath;B between the inner and the outer wherein faith and its adherents Ahi'her thou'htsB are 'i&en ample room in the or'anism and are allowed to retain possession of the well Areser&oir of lifeB that they ha&e been instrumental in brin'in' to li'ht. 5n the other hand the hi'her thou'hts of faith reali@e that they must not harm or destroy the outer man A1bimele$h and his 8in'domB. To swear by the se&en is to $o&enant that the thin' promised will be fulfilled the number se&en representin' fulfillment of the natural law. Gen. 22=1:1*. 1nd it $ame to pass after these thin's that God did pro&e 1braham and said unto him 1braham> and he said 3ere am I. 1nd he said Ta8e now thy son thine only son whom thou lo&est e&en Isaa$ and 'et thee into the land of Moriah> and offer him there for a burnt:offerin' upon one of the mountains whi$h I will tell thee of. 1nd 1braham rose early in the mornin' and saddled his ass and too8 two of his youn' men with him and Isaa$ his son> and he $la&e the wood for the burnt:offerin' and rose up and went unto the pla$e of whi$h God had told him. 5n the third day 1braham lifted up his eyes and saw the pla$e afar off. 1nd 1braham said unto his youn' men 1bide ye here with the ass and I and the lad will 'o yonder> and we will worship and $ome a'ain to you. 1nd 1braham too8 the wood of the burnt:offerin' and laid it upon Isaa$ his son> and he too8 in his hand the fire and the 8nife> and they went both of them to'ether. 1nd Isaa$ spa8e unto 1braham his father and said My father= and he said 3ere am I my son. 1nd he said 2ehold the fire and the wood= but where is the lamb for a burnt: offerin'I 1nd 1braham said God will pro&ide himself the lamb for a burnt: offerin' my son= so they went both of them to'ether.

1nd they $ame to the pla$e whi$h God had told them of> and 1braham built the altar there and laid the wood in order and bound Isaa$ his son and laid him on the altar upon the wood. 1nd 1braham stret$hed forth his hand and too8 the 8nife to slay his son. 1nd the an'el of 0eho&ah $alled unto him out of hea&en and said 1braham 1braham= and he said 3ere am I. 1nd he said %ay not thy hand upon the lad neither do thou anythin' unto him> for now I 8now that thou fearest God seein' thou hast not withheld thy son thine only son from me. 1nd 1braham lifted up his eyes and loo8ed and behold behind him a ram $au'ht in the thi$8et by his horns= and 1braham went and too8 the ram and offered him up for a burnt:offerin' in the stead of his son. 1nd 1braham $alled the name of that pla$e 0eho&ah:Direh= as it is said to this day In the mount of 0eho&ah it shall be pro&ided. 1nd the an'el of 0eho&ah $alled unto 1braham a se$ond time out of hea&en and said 2y myself ha&e I sworn saith 0eho&ah be$ause thou hast done this thin' and hast not withheld thy son thine only son that in blessin' I will bless thee and in multiplyin' I will multiply thy seed as the stars of the hea&ens and as the sand whi$h is upon the sea:shore> and thy seed shall possess the 'ate of his enemies> and in thy seed shall all the nations of the earth be blessed> be$ause thou hast obeyed my &oi$e. The story of the near sa$rifi$e of Isaa$ illustrates the truth that we must be willin' to 'i&e up the pleasures of sense without 9uestion if we are to ha&e the $ons$iousness of the 'reater satisfa$tions of Spirit. 2ein' willin' and obedient in submittin' our sensations to the law of Spirit we then find that we do not at all sa$rifi$e the real inner Doy but only its $oarser e<pression in physi$al 'eneration Awhi$h is represented by the ramB. It seemed to 1braham that the law of Spiritual 'rowth demanded the slayin' of Isaa$ the whole $ons$iousness of Doy. 1t &arious sta'es of unfoldment there are trials as well as triumphs and those who ha&e but a transient faith in the wisdom and power of Spirit are apt to 'i&e up and turn ba$8 before the pro$ess is $omplete. A1braham did not turn ba$8.B Moriah the name of the land where 1braham was sent to ma8e his sa$rifi$e si'nifies the ;bitterness of 0eho&ah.; So we find that the $han'es that ta8e pla$e in $ons$iousness sometimes are bitter e<perien$es and it ta8es a stron' faith to belie&e that 'ood will $ome out of them. Fet it always does $ome when there is steadfast obedien$e to God and faith in 3is 'oodness. The su$$essful meetin' of su$h trials 'i&es 'reat power to the body and brin's a sure reward. 1braham be$ame the father of a multitude as numerous ;as the stars of the hea&ens and as the sand whi$h is upon the sea:shore.; The $hild was not sa$rifi$ed althou'h 1braham too8 e&ery step in preparation. 1fter he had su$$essfully passed this test the an'el of the %ord repeated the promise of the $o&enant= ;2y myself ha&e I sworn saith 0eho&ah . . . and in thy seed shall all the nations of the earth be blessed> be$ause thou hast obeyed my &oi$e.;

In the re'eneration man must be willin' to sa$rifi$e his 'reatest pleasure in life AIsaa$B. 2ut when he has 'i&en up willin'ly made the spiritual surrender he finds that it is not the Doy of life that he sa$rifi$es but only the sensuous aspe$t of Doy. Faith in God A1brahamB and obedien$e to the di&ine law brin's forth a serene pea$e and Doy. Christians well 8now that the de&elopment of faith and obedien$e does $ause one to be$ome inwardly happy and outwardly serene. 0esus had this inward happiness and 3e tried to pass it on to 3is dis$iples= ;These thin's ha&e I spo8en unto you that my Doy may be in you and that your Doy may be made full.; The name 0eho&ah:Direh means ;0eho&ah will see ; ;0eho&ah will behold ; ;0eho&ah will pro&ide.; It si'nifies ;I am the pro&ider.; If we e<pe$t to demonstrate prosperity from without we find it a slow pro$ess> but if we 8now that the I 1M is the pro&ider we ha&e the 8ey to the ine<haustible resour$e. Gen. 22=1+. So 1braham returned unto his youn' men and they rose up and went to'ether to 2eer:sheba> and 1braham dwelt at 2eer:sheba. The two youn' men represent mas$uline for$es that ha&e been trained for ser&i$e under the super&ision of pioneerin' faith. 2eer:sheba represents the establishin' of a ri'ht relationship in $ons$iousness between the spiritual and the seemin'ly material. Faith A1brahamB and the youn' mas$uline thou'hts dwell in the state of $ons$iousness represented by 2eer:sheba and it is in the li'ht of this fa$t that the followin' in$idents are to be understood. Gen. 22=2,:24. 1nd it $ame to pass after these thin's that it was told 1braham sayin' 2ehold Mil$ah she also hath borne $hildren unto thy brother 7ahor= E@ his first:born and 2u@ his brother and 6emuel the father of 1ram and Chesed and 3a@o and -ildash and 0idlaph and 2ethuel. 1nd 2ethuel be'at #ebe8ah= these ei'ht did Mil$ah bear to 7ahor 1brahamCs brother. 1nd his $on$ubine whose name was #eumah she also bare Tebah and Gaham and Tahash and Maa$ah. Mil$ah represents the soul in its fun$tion of e<pressin' dominion wisdom and 'ood Dud'ment. The soul of man on its feminine side is intuitional and often per$ei&es or senses thin's that while they are not per$ei&ed by the outer or more a$ti&e and positi&e part of the indi&idual $ons$iousness should be heeded by it. 7ahor symboli@es a pier$in' and brea8in' up of the indi&idual sense $ons$iousness hitherto unpenetrated by Truth so that a new line of thou'ht may be brou'ht forth. 7ahor and Mil$ah united to produ$e ei'ht $hildren Astates of $ons$iousnessB whose names are interpreted here. AFor E@ see interpretation of Gen. 1,.B The name 2u@ means ;despi$able ; ;$ontempt ; ;despised.; 2u@ represents a s$ornful

s$offin' state of thou'ht whi$h is despi$able in the li'ht of Truth. The name 6emuel means ;God stands ; ;GodCs ri'hteousness.; 6emuel symboli@es the ri'hteousness and Dud'ment of God in the pro$ess of be$omin' as$endant in indi&idual $ons$iousness of 'rowin' and ta8in' a firmer hold> also of brin'in' about a $loser union of the true hi'her spiritual thou'hts of the mind in order to establish the adDustment that is needed for the further pro'ress of the indi&idual. The name Chesed means ;an astrolo'er ; ;a ma'us ; ;wisdom.; Chesed represents a $ertain type of wisdom a wisdom that is psy$hi$al in its nature rather than spiritual. The name 3a@o means ;&ision ; ;re&elation ; ;a'reement.; The arousin' of a hi'her desire in man A7ahorB throu'h the a$ti&ity of faith A1brahamB $ausin' the pier$in' of the dar8ness of material belief and opens the way for a new and $learer insi'ht into Truth. This new insi'ht is symboli@ed by 3a@o. The name -ildash means ;flame of fire.; -ildash represents @eal ardor the result of a 9ui$8enin' that has ta8en pla$e in $ons$iousness. The name 0idlaph means ;droppin' ; ;distillin' ; ;tearful.; 0idlaph represents a &ery ne'ati&e type of thou'ht in man. The name 2ethuel means ;dweller in God ; ;abode of God.; 2ethuel represents unity with God> a $ons$ious abidin' in 3im. #ebe8ah Athe name of 2ethuelCs dau'hterB means ;tyin' firmly ; ;snare ; ;beauty that ensnares.; #ebe8ah represents the soulCs natural deli'ht in beauty. #eumah Athe name of 7ahorCs $on$ubine means ;lofty ; ;sublime ; ;pearl.; #eumah symboli@es the soul or feminine prin$iple in man ele&ated to a pla$e of appre$iation of hi'h esteem in $ons$iousness. 2y #eumah 7ahor had four $hildren whose names are 'i&en here. The name Tebah means ;slau'hter ; ;slayin' ; ;life 'uard.; Tebah represents an a$ti&e thou'ht of or stron' belief in self:defense A;life 'uard;B that is &ery destru$ti&e A;slau'hter ; i. e. of animals or personsB. The name Gaham means ;flamin' ; ;burnin' ; ;$harrin'.; Gaham symboli@es the heat of sense $ons$iousness brou'ht to a $lima< a fo$us and burnin' itself out. This is $aused by the hi'her desires A7ahor and #eumahB that ha&e been aroused by the awa8enin' of faith A1brahamB in the indi&idual. Thus a rea$tion sets in the whole $ons$iousness re&olts a'ainst sense beliefs and a measure of purifi$ation is a$$omplished. The name Tahash means ;burrowin' ; ;di&in' ; ;ram.; Tahash symboli@es an in$rease of life a$ti&ity in the or'anism but an a$ti&ity more of the animal than the spiritual 8ind. The name Maa$ah means ;s9uee@ed ; ;$ompressed.; Maa$ah represents an oppressi&ely a''ressi&e $hara$ter. 3e is of the outer sense man.

AFor 1ram see interpretation of Gen. 1,=2):32.B

Chapter "III The Mental Supplants the -hysi$al Genesis 23 24 2! 2( 2) and 2*

IT IS S4%F:4"I/47T that both the physi$al and metaphysi$al sides of life are $apable of manifold e<pression. Some metaphysi$ians $ontend that all is mind and matter is the ne'ati&e of mind or nothin'ness. 3owe&er $ontemplation of the tremendous possibilities infolded in the earth ma8es us pause when we hear that assertion. 3ere beneath our feet is a $rust of substan$e upon whose pa'es li8e a mi'hty boo8 is written a re$ord of the earthCs e&olution durin' the aeons and a'es throu'h whi$h it has passed from mist to matter. In it the 'eolo'ist finds the fossils that tell him of its physi$al history and the trained psy$hi$ $an hold in his hand a pie$e of inanimate ro$8 and it will tell him its e&olution from ether to matter. The souls of all forms from mollus8 up to man ha&e left a $ertain memory essen$e upon the substan$e they handled and that essen$e is preser&ed ready to be redeemed and raised to hi'her le&els by the minds that 'a&e it form. 1lthou'h the body of ;Imperious Caesar dead and turned to $lay Mi'ht stop a hole to 8eep the wind away ; its soul essen$e endures and will in the final Dud'ment or Dustifi$ation of manCs wor8 be mer'ed into the perfe$t body. /aniel pointed to this when he wrote ;Many of them that sleep in the dust of the earth shall awa8e.; The pur$hase by 1braham of the $a&e of Ma$hpelah as a 'ra&e for Sarah in&ol&es this mysti$al soul essen$e. Ma$hpelah means infolded windin' spiral symboli@in' a $ondition in whi$h 'reat possibilities of e<pression are in&ol&ed. 7ot only Sarah but 1braham himself Isaa$ #ebe8ah %eah and 0a$ob were buried there. 1ll these were spiritually 9ui$8ened and therefore impressed their soul 9ualities upon matter more definitely than the $hildren of 3eth> but all are to under'o Dud'ment throu'h numerous in$arnations at the end of the a'es ;some to e&erlastin' life and some to shame and e&erlastin' $ontempt.; ;1nd they that are wise shall shine as the bri'htness of the firmament> and they that turn many to ri'hteousness as the stars for e&er and e&er.; Gen. 23=1:2. 1nd the life of Sarah was a hundred and se&en and twenty years= these were the years of the life of Sarah. 1nd Sarah died in 6iriath:arba Athe same is 3ebronB in the land of Canaan= and 1braham $ame to mourn for Sarah and to weep for her. The name 6iriath:arba means ;$ity of 1rba ; ;$ity fours9uare.; Symboli$ally 6iriath: arba denotes the state of $ons$iousness that attributes to material reason the perfe$tion belon'in' to and $omin' from spiritual understandin' only> that attributes stren'th

power 8nowled'e and 'reatness to the outer formed world instead of 8nowin' that all power and reality e<ists in Spirit in the unformed ideas of the one Mind. Sarah Asymboli@in' the spiritual soul in a $ertain de'ree of unfoldmentB died in 6iriath: arba. In truth howe&er the hi'her a$ti&ities of the soul $annot die. It may seemin'ly be$ome entan'led in thou'hts on the natural plane and disappear for a season from the $ons$ious mind. 3owe&er it is enDoyin' a period of rest in preparation for a new and hi'her e<pression. Gen. 23=3:2,. 1nd 1braham rose up from before his dead and spa8e unto the $hildren of 3eth sayin' I am a stran'er and a soDourner with you= 'i&e me a possession of a buryin':pla$e with you that I may bury my dead out of my si'ht. 1nd the $hildren of 3eth answered 1braham sayin' unto him 3ear us my lord> thou art a prin$e of God amon' us= in the $hoi$e of our sepul$hres bury thy dead> none of us shall withhold from thee his sepul$hre but that thou mayest bury thy dead. 1nd 1braham rose up and bowed himself to the people of the land e&en to the $hildren of 3eth. 1nd he $ommuned with them sayin' If it be your mind that I should bury my dead out of my si'ht hear me and entreat for me to 4phron the son of Johar that he may 'i&e me the $a&e of Ma$hpelah whi$h he hath whi$h is in the end of his field> for the full pri$e let him 'i&e it to me in the midst of you for a possession of a buryin':pla$e. 7ow 4phron was sittin' in the midst of the $hildren of 3eth= and 4phron the 3ittite answered 1braham in the audien$e of the $hildren of 3eth e&en of all that went in at the 'ate of his $ity sayin' 7ay my lord hear me= the field 'i&e I thee and the $a&e that is therein I 'i&e it thee> in the presen$e of the $hildren of my people 'i&e I it thee= bury thy dead. 1nd 1braham bowed himself down before the people of the land. 1nd he spa8e unto 4phron in the audien$e of the people of the land sayin' 2ut if thou wilt I pray thee hear me= I will 'i&e the pri$e of the field> ta8e it of me and I will bury my dead there. 1nd 4phron answered 1braham sayin' unto him My lord hear8en unto me= a pie$e of land worth four hundred she8els of sil&er what is that betwi<t me and theeI bury therefore my dead. 1nd 1braham hear8ened unto 4phron> and 1braham wei'hed to 4phron the sil&er whi$h he had named in the audien$e of the $hildren of 3eth four hundred she8els of sil&er $urrent money with the mer$hant. So the field of 4phron whi$h was in Ma$hpelah whi$h was before Mamre the field and the $a&e whi$h was therein and all the trees that were in the field that were in all the border thereof round about were made sure unto 1braham for a possession in the presen$e of the $hildren of 3eth before all that went in at the 'ate of the $ity. 1nd after this 1braham buried Sarah his wife in the $a&e of the field of Ma$hpelah before Mamre Athe same is 3ebronB in the land of Canaan. 1nd the field and the $a&e that is therein

were made sure unto 1braham for a possession of a buryin':pla$e by the $hildren of 3eth. 1braham re9uested the $hildren of 3eth to ;entreat for me to 4phron the son of Johar; that he mi'ht 'i&e him the $a&e of Ma$hpelah for a buryin' pla$e for Sarah. The name Johar means ;whiteness ; ;bri'htness ; ;nobility.; Johar represents thou'hts of a pure $lear lofty dis$riminatin' $hara$ter. The name 4phron means ;'a@elleli8e ; ;9ui$8 ; ;&olatile.; 4phron represents a type of thou'ht that is &ery impulsi&e li'ht airy and 9ui$8 to $han'e. The name Ma$hpelah means ;e9ually di&ided ; ;twofold ; ;spiral form.; Ma$hpelah represents sub$ons$ious body substan$e Aa field in whi$h there was a $a&eB. Sarah and the others buried in this $a&e symboli@e the submer'en$e of spiritual ideals in us. ?hen these ideals ha&e done their wor8 in the $ons$ious realm of our mind for the time bein' they 'i&e way to other a$ti&ities of the mind while they sin8 ba$8 into the sub$ons$iousness A$a&eB. There they ta8e deep root in substan$e and $ontinue their wor8 whi$h is not apparent to the outer $ons$ious thin8in' part of the mind. They wor8 out into the body $ons$iousness in another in$arnation thus aidin' in raisin' the whole or'anism to a hi'her plane of e<pression. ?hen 'oin' throu'h the inner e<perien$e of releasin' from $ons$iousness some mu$h: $herished soul 9uality or thou'ht a$ti&ity that has be$ome useless for the time bein' one may ha&e a tenden$y to 'rie&e and to hold to the 'ood that seems to be be$omin' ina$ti&e in oneCs life. Then the thou'ht a$ti&ity represented by 4phron $omes to oneCs res$ue to aid one in ma8in' the ne$essary $han'e and in lettin' 'o of the old. Sarah died in 3ebron and it was in 3ebron that 1braham bar'ained with 4phron for the $a&e of Ma$hpelah in whi$h to bury Sarah. 3ebron refers to the $ons$ious mind> also to a $ertain ;asso$iation; of thou'hts. Faith A1brahamB su''ests the awa8enin' of manCs mind to hi'her ideals and hills denote their manifestation. The word Mamre means ;firmness ; ;&i'or ; ;stren'th.; The oa8 trees Awhi$h surrounded MamreB in themsel&es denote stren'th and prote$tion> but the 3ebrew name for oa8 trees has a deeper si'nifi$an$e than this> it $omes from a root similar to the one from whi$h is deri&ed the word 4lohim. Thus we are reminded of the truth that those who trust in God as their defense their refu'e and their fortress and who dwell in the se$ret pla$e of the Most 3i'h abide under the shadow of the 1lmi'hty and not only are 8ept from all e&il and its results but also $ontinue to 'row and unfold in understandin' in spirituality in e&ery 'ood. The 3ebrew words ayil elon and allah all refer to the oa8 or terebinth and e<press the ideas of power ele&ation and e<pansion. The prefi< al or el that be'ins the name 4lohim or better 14lohim $omes from the same root whi$h refers to the power of e<pansi&e mo&ement the power of e<tension and is also the personal pronoun el whi$h stands for the stron' one or the absolute. 1brahamCs insisten$e on payin' 4phron for the 'round where Sarah was to be buried

emphasi@es the suffi$ien$y of Spirit and the opulen$e of those who li&e under its law. 1braham was the possessor of an all:produ$in' faith and he was e<pe$ted to use it on all o$$asions to supply his e&ery need. Those who ha&e a li&in' faith in GodCs all: suffi$ien$y do not be' or a$$ept thin's without re$ompense but 'i&e &alue re$ei&ed for e&erythin'. Gen. 24=1:+. 1nd 1braham was old and well stri$8en in a'e= and 0eho&ah had blessed 1braham in all thin's. 1nd 1braham said unto his ser&ant the elder of his house that ruled o&er all that he had -ut I pray thee thy hand under my thi'h= and I will ma8e thee swear by 0eho&ah the God of hea&en and the God of the earth that thou wilt not ta8e a wife for my son of the dau'hters of the Canaanites amon' whom I dwell= but thou shalt 'o unto my $ountry and to my 8indred and ta8e a wife for my son Isaa$. 1nd the ser&ant said unto him -erad&enture the woman will not be willin' to follow me unto this land= must I needs brin' thy son a'ain unto the land from when$e thou $amestI 1nd 1braham said unto him 2eware thou that thou brin' not my son thither a'ain. 0eho&ah the God of hea&en who too8 me from my fatherCs house and from the land of my nati&ity and who spa8e unto me and who sware unto me sayin' Ento thy seed will I 'i&e this land> he will send his an'el before thee and thou shalt ta8e a wife for my son from then$e. 1nd if the woman be not willin' to follow thee then thou shalt be $lear from this my oath> only thou shalt not brin' my son thither a'ain. 1nd the ser&ant put his hand under the thi'h of 1braham his master and sware to him $on$ernin' this matter. The pro'enitor of the house of 1braham Aprimiti&e faithB is Spirit. 1braham desired to perpetuate the spiritual trend of $ons$iousness. The ;ser&ant the elder of his house that ruled o&er all that he had; Arepresentin' the personal e'o that rules o&er the body or ;house; $ons$iousnessB obeyed e&ery inDun$tion of his. 1braham Athe pro'ressi&e mindB desires Isaa$ Ahis happy Doyous thou'htsB to unite in marria'e with one of his 8indred A#ebe8ah= hi'h idealsB in the land of 3aran Ae<alted state of mindB. 1braham Apro'ressi&e faithB then re9uires his obedient ser&ant Athe personal e'o rulin' o&er the body $ons$iousnessB to ta8e an oath or affirm with his hand ApowerB on 1brahamCs thi'h that this shall be a$$omplished. Fare8 the 3ebrew word translated ;thi'h ; $omes from a little used root and is sometimes used euphemisti$ally to desi'nate the 'enitals. This oath was not ta8en on the thi'h but on the 'enital or'ans a pra$ti$e not pe$uliar to the 3ebrews but 8nown to many other primiti&e people. Su$h a $ustom hints at phalli$ism or the worship of the physi$al sour$e of life. 1s our $ourts impress on the witness the sa$redness of his oath by ha&in' him pla$e his hand on the 2ible while ma8in' it so these people used the sour$e of physi$al life to enfor$e the san$tity of an oath. Spiritual li'ht $omes throu'h the a$ti&ity of pioneerin' faith. 1braham reali@ed that throu'h his stru''les for a hi'her state of $ons$iousness A3aranB his soul had be$ome

rooted and 'rounded in the fundamental prin$iples of Truth. Therefore he desired his happy Doyous thou'hts AIsaa$B to unite with a feminine soul for$e that had sprun' from the ori'inal root of Spirit Ahis own 8indredB. Gen. 24=1,:(2. 1nd the ser&ant too8 ten $amels of the $amels of his master and departed ha&in' all 'oodly thin's of his masterCs in his hand= and he arose and went to Mesopotamia unto the $ity of 7ahor. 1nd he made the $amels to 8neel down without the $ity by the well of water at the time of e&enin' the time that women 'o out to draw water. 1nd he said 5 0eho&ah the God of my master 1braham send me I pray thee 'ood speed this day and show 8indness unto my master 1braham. 2ehold I am standin' by the fountain of water> and the dau'hters of the men of the $ity are $omin' out to draw water= and let it $ome to pass that the damsel to whom I shall say %et down thy pit$her I pray thee that I may drin8> and she shall say /rin8 and I will 'i&e thy $amels drin8 also= let the same be she that thou hast appointed for thy ser&ant Isaa$> and thereby shall I 8now that thou hast showed 8indness unto my master. 1nd it $ame to pass before he had done spea8in' that behold #ebe8ah $ame out who was born to 2ethuel the son of Mil$ah the wife of 7ahor 1brahamCs brother with her pit$her upon her shoulder. 1nd the damsel was &ery fair to loo8 upon a &ir'in neither had any man 8nown her= and she went down to the fountain and filled her pit$her and $ame up. 1nd the ser&ant ran to meet her and said Gi&e me to drin8 I pray thee a little water from thy pit$her. 1nd she said /rin8 my lord= and she hasted and let down her pit$her upon her hand and 'a&e him drin8. 1nd when she had done 'i&in' him drin8 she said I will draw for thy $amels also until they ha&e done drin8in'. 1nd she hasted and emptied her pit$her into the trou'h and ran a'ain unto the well to draw and drew for all his $amels. 1nd the man loo8ed stedfastly on her holdin' his pea$e to 8now whether 0eho&ah had made his Dourney prosperous or not. 1nd it $ame to pass as the $amels had done drin8in' that the man too8 a 'olden rin' of half a she8el wei'ht and two bra$elets for her hands of ten she8els wei'ht of 'old and said ?hose dau'hter art thouI tell me I pray thee. Is there room in thy fatherCs house for us to lod'e inI 1nd she said unto him I am the dau'hter of 2ethuel the son of Mil$ah whom she bare unto 7ahor. She said moreo&er unto him ?e ha&e both straw and pro&ender enou'h and room to lod'e in. 1nd the man bowed his head and worshipped 0eho&ah. 1nd he said 2lessed be 0eho&ah the God of my master 1braham who hath not forsa8en his lo&in':8indness and his truth toward my master= as for me 0eho&ah hath led me in the way to the house of my masterCs brethren. 1nd the damsel ran and told her motherCs house a$$ordin' to these words. 1nd #ebe8ah had a brother and his name was %aban= and %aban ran out unto

the man unto the fountain. 1nd it $ame to pass when he saw the rin' and the bra$elets upon his sisterCs hands and when he heard the words of #ebe8ah his sister sayin' Thus spa8e the man unto me> that he $ame unto the man> and behold he was standin' by the $amels at the fountain. 1nd he said Come in thou blessed of 0eho&ah> wherefore standest thou withoutI for I ha&e prepared the house and room for the $amels. 1nd the man $ame into the house and he un'irded the $amels> and he 'a&e straw and pro&ender for the $amels and water to wash his feet and the feet of the men that were with him. 1nd there was set food before him to eat= but he said I will not eat until I ha&e told mine errand. 1nd he said Spea8 on. 1nd he said I am 1brahamCs ser&ant. 1nd 0eho&ah hath blessed my master 'reatly> and he is be$ome 'reat> and he hath 'i&en him flo$8s and herds and sil&er and 'old and men:ser&ants and maid: ser&ants and $amels and asses. 1nd Sarah my masterCs wife bare a son to my master when she was old= and unto him hath he 'i&en all that he hath. 1nd my master made me swear sayin' Thou shalt not ta8e a wife for my son of the dau'hters of the Canaanites in whose land I dwell= but thou shalt 'o unto my fatherCs house and to my 8indred and ta8e a wife for my son. 1nd I said unto my master -erad&enture the woman will not follow me. 1nd he said unto me 0eho&ah before whom I wal8 will send his an'el with thee and prosper thy way> and thou shalt ta8e a wife for my son of my 8indred and of my fatherCs house= then shalt thou be $lear from my oath when thou $omest to thy 8indred> and if they 'i&e her not to thee thou shalt be $lear from my oath. 1nd I $ame this day unto the fountain and said 5 0eho&ah the God of my master 1braham if now thou do prosper my way whi$h I 'o= behold I am standin' by the fountain of water> and let it $ome to pass that the maiden that $ometh forth to draw to whom I shall say Gi&e me I pray thee a little water from thy pit$her to drin8> and she shall say to me 2oth drin8 thou and I will also draw for thy $amels= let the same be the woman whom 0eho&ah hath appointed for my masterCs son. 1nd before I had done spea8in' in my heart behold #ebe8ah $ame forth with her pit$her on her shoulder> and she went down unto the fountain and drew= and I said unto her %et me drin8 I pray thee. 1nd she made haste and let down her pit$her from her shoulder and said /rin8 and I will 'i&e thy $amels drin8 also= so I dran8 and she made the $amels drin8 also. 1nd I as8ed her and said ?hose dau'hter art thouI 1nd she said The dau'hter of 2ethuel 7ahorCs son whom Mil$ah bare unto him= and I put the rin' upon her nose and the bra$elets upon her hands. 1nd I bowed my head and worshipped 0eho&ah and blessed 0eho&ah the God of my master 1braham who had led me in the ri'ht way to ta8e my masterCs brotherCs dau'hter for his son. 1nd now if ye will deal 8indly and truly with my master tell me= and if not tell me> that I may turn to the ri'ht hand or to the left. Then %aban and 2ethuel answered and said The thin' pro$eedeth from

0eho&ah= we $annot spea8 unto thee bad or 'ood. 2ehold #ebe8ah is before thee ta8e her and 'o and let her be thy masterCs sonCs wife as 0eho&ah hath spo8en. 1nd it $ame to pass that when 1brahamCs ser&ant heard their words he bowed himself down to the earth unto 0eho&ah. 1nd the ser&ant brou'ht forth Dewels of sil&er and Dewels of 'old and raiment and 'a&e them to #ebe8ah= he 'a&e also to her brother and to her mother pre$ious thin's. 1nd they did eat and drin8 he and the men that were with him and tarried all ni'ht> and they rose up in the mornin' and he said Send me away unto my master. 1nd her brother and her mother said %et the damsel abide with us a few days at least ten> after that she shall 'o. 1nd he said unto them 3inder me not seein' 0eho&ah hath prospered my way> send me away that I may 'o to my master. 1nd they said ?e will $all the damsel and in9uire at her mouth. 1nd they $alled #ebe8ah and said unto her ?ilt thou 'o with this manI 1nd she said I will 'o. 1nd they sent away #ebe8ah their sister and her nurse and 1brahamCs ser&ant and his men. 1nd they blessed #ebe8ah and said unto her 5ur sister be thou the mother of thousands of ten thousands and let thy seed possess the 'ate of those that hate them. 1nd #ebe8ah arose and her damsels and they rode upon the $amels and followed the man= and the ser&ant too8 #ebe8ah and went his way. 1nd Isaa$ $ame up from the way of 2eer:lahai:roi> for he dwelt in the land of the South. 1 de$laration of Truth is always demonstrated in mind and body. -aul says the man is not without the woman in the %ord. In the abo&e S$ripture the law is in pro$ess of bein' fulfilled Athe oath or affirmation made by 1brahamCs ser&ant is here bein' demonstrated. 1brahamCs ser&ant Dourneyed into the land of Mesopotamia in sear$h of a wife for 1brahamCs son Isaa$ and was led by 0eho&ah to the $ity of 7ahor where he found #ebe8ah. The state of $ons$iousness represented by Mesopotamia lies $lose to the spiritual at least $lose enou'h to be open to the di&ine ur'e for li'ht and hi'her attainment A;$ountry between ; ;middle re'ion ; ;middle land;B. 5therwise it $ould not ha&e been the home of #ebe8ah and her brother %aban nor of 1braham at the time when he re$ei&ed from God the re&elation dire$tin' him to $ome out from his people into another $ountry Ato enter into a hi'her and more spiritual state of mindB that he mi'ht possess his di&ine inheritan$e. 7ahor denotes the arousin' of a more lofty desire in man throu'h the a$ti&ity of faith A1brahamB. These 'reater aspirations pier$e the dar8ness of materiality and aid in brin'in' about a new trend of thou'ht A;ea'er ; ;pier$in' ; ;slayin';B. 2ethuel father of #ebe8ah represents $ons$ious unity with Spirit. Mil$ah mother of #ebe8ah represents wisdom and 'ood Dud'ment throu'h the intuitional or feminine

nature. The name #ebe8ah means ;tyin' firmly ; ;noosed $ord ; ;beauty that ensnares.; #ebe8ah represents the soulCs natural deli'ht in beauty. This essen$e of the soul is $ontinually 'oin' forth and ma8in' $onta$t with the harmonious and the beautiful. 1brahamCs ser&ant adorned #ebe8ah with rin's and bra$elets of 'old whi$h appealed to her lo&e of the beautiful. This no doubt influen$ed her in her de$ision to ma8e the Dourney to the house of 1braham. Metaphysi$ally #ebe8ahCs ta8in' this step represents an estheti$ feminine for$e within the soul penetratin' down into the sub$ons$ious and there ma8in' union with life and substan$e. The ser&ant Apersonal e'oB 'uided #ebe8ah into 2eer:lahai:roi in the ;land of the South; Athe sub$ons$iousB where Isaa$ dwelt. AFor further interpretation of 2eer:lahai:roi see $omments on Gen. 1(=1:1!.B Throu'h the inherent lo&e of the harmonious thousands are blessed and many hearts of ;hate; are dire$ted into other $hannels of e<pression A;let thy seed possess the 'ate of those that hate them;B. Gen. 24=(3:(). 1nd Isaa$ went out to meditate in the field at the e&entide= and he lifted up his eyes and saw and behold there were $amels $omin'. 1nd #ebe8ah lifted up her eyes and when she saw Isaa$ she ali'hted from the $amel. 1nd she said unto the ser&ant ?hat man is this that wal8eth in the field to meet usI 1nd the ser&ant said It is my master= and she too8 her &eil and $o&ered herself. 1nd the ser&ant told Isaa$ all the thin's that he had done. 1nd Isaa$ brou'ht her into his mother SarahCs tent and too8 #ebe8ah and she be$ame his wife> and he lo&ed her= and Isaa$ was $omforted after his motherCs death. The happy Isaa$ $ons$iousness $laimed its $ounterpart in #ebe8ah. Faith and obedien$e A1brahamB brin' forth Doy and Doy AIsaa$B is lin8ed with the beauty of nature without. The de&out Doyous soul readily ma8es union with the natural harmonious e<pression of Spirit and in the Doy of spiritual reali@ation the thou'hts are lifted up in e<altation and praise. ;1nd Isaa$ went out to meditate in the field at the e&entide= and he lifted up his eyes and saw . . . 1nd #ebe8ah lifted up her eyes . . . and he lo&ed her.; Thus is portrayed the union of the de&out Doyous nature with the soul of lo&e. The Doyous soul when established in spiritual faith and poise is s$reened from $onta$t with inharmonies= ;and she too8 her &eil and $o&ered herself.; Isaa$ led #ebe8ah into his mother SarahCs tent. This si'nifies that the soul powers symboli@ed by Isaa$ and #ebe8ah are e&er penetratin' into the physi$al here represented by the tent. Gen. 2!=1:4. 1nd 1braham too8 another wife and her name was 6eturah. 1nd she bare him Jimran and 0o8shan and Medan and Midian and Ishba8 and Shuah. 1nd 0o8shan be'at Sheba and /edan. 1nd the sons of /edan were 1sshurim and %etushim and %eummim. 1nd the sons of Midian= 4phah and

4pher and 3ano$h and 1bida and 4ldaah. 1ll these were the $hildren of 6eturah. The name of 1brahamCs se$ond wife 6eturah means ;in$ense ; ;perfume ; ;aloeswood.; 6eturah represents a soul $ons$iousness that aspires to hi'her thin's e&en thou'h still in sense. To 1braham 6eturah bare si< sons. Jimran represents a positi&e e<pression of Doy harmony and 'ra$e the first $ons$ious result of a union in the indi&idual of awa8enin' faith A1brahamB with the aspiration of the soul for hi'her bodily attainment A6eturahB. 0o8shan represents a sly trea$herous de$eitful tenden$y that often e<ists in the sense mind of man and that pla$es the indi&idual who 'i&es way to it in diffi$ult situations. Medan and Midian represent the sense of dominion that to a de'ree is founded on dis$rimination and understandin' but that is still full of $ontention and strife. Ishba8 typifies the transitoriness of human ambition and its results. Shuah denotes an e<$eedin'ly depressed down$ast state of thou'ht. The meanin' of the names of the si< sons of 1braham and 6eturah point to di&ided thou'ht> the thou'hts are partly 'ood thou'hts and partly limited thou'hts thou'hts of the sense mind. The des$endants of these sons be$ame enemies of the Israelites. ?hile the trend of thou'ht represented by them may to a $ertain e<tent be helpful to the natural man at a $ertain sta'e of his unfoldment the time $omes when they must be released from the mind so that the real true thou'hts and a$ti&ities AIsraelitesB may ha&e full sway in the $ons$iousness. 0o8shan be'at Sheba who represents wholeness or fullness on &arious planes of e<isten$e A;return to an ori'inal state ; ;repose ; ;e9uilibrium;B and /edan A;mutual attra$tion ; ;physi$al lo&e ; ;low;B who represents a phase of physi$al or animal attra$tion and affe$tion. This must 'i&e way to true lo&e whi$h is spiritual in its $hara$ter and is unselfish and pure. /edan had three sons. 1sshurim represents the reasonin' power of faith operatin' in sense $ons$iousness. The reasonin' of the intelle$t 'uided by the senses may seem almost in&in$ible at times but it does not endure. 5nly spiritual ideas and their manifestation are truly stron' powerful and abidin'. The se$ond son of /edan was %etushim who represents the sense of bein' oppressed and hard dri&en that all persons in the lower earthly $ons$iousness e<perien$e mu$h of the time. In the %etushim $ons$iousness ad&an$ement is slow and is 'ained by means of hard e<perien$es. The third son of /edan was %eummim who symboli@es 'reat in$rease and multipli$ation of thou'hts in $ons$iousness but without real spiritual 9ui$8enin'. Midian had fi&e sons. 4phah represents dar8ened and obs$ured phases of thou'ht and soul in whi$h the Spirit of God is wor8in'::o&er whi$h Spirit is broodin'::that Truth may blossom forth and $ome to fruition in due time. MidianCs se$ond son was 4pher who represents thou'hts on the animal plane of $ons$iousness in man that are a$ti&e but

youn' and ine<perien$ed. 3is third son was 3ano$h who represents entran$e into a hi'her $ons$iousness than has been 8nown and e<perien$ed before. The fourth son 1bida represents the belief that 8nowled'e $omes throu'h the senses. The Dud'ment of the senses based on outer appearan$es produ$es dis$ordant thou'hts Dealousies and the li8e. MidianCs fifth son 4ldaah A;whom God has $alled;B represents a $entral thou'ht that responds in a measure to the 9ui$8enin' presen$e of Spirit althou'h it belon's to the sense phase of man $ons$iousness. It per$ei&es that God is the sour$e of understandin' yet it does not brin' forth definite fruit in $ons$iousness. Gen. 2!=!:(. 1nd 1braham 'a&e all that he had unto Isaa$. 2ut unto the sons of the $on$ubines that 1braham had 1braham 'a&e 'ifts> and he sent them away from Isaa$ his son while he yet li&ed eastward unto the east $ountry. Isaa$ was the produ$t of 1brahamCs spiritual $ons$iousness while the sons of the $on$ubines were the produ$t of his personal $ons$iousness. 3en$e Isaa$ Ameanin' di&ine sonshipB was the ri'htful heir to all that 1braham had. Gen. 2!=):11. 1nd these are the days of the years of 1brahamCs life whi$h he li&ed a hundred three:s$ore and fifteen. 1nd 1braham 'a&e up the 'host and died in a 'ood old a'e an old man and full of years and was 'athered to his people. 1nd Isaa$ and Ishmael his sons buried him in the $a&e of Ma$hpelah in the field of 4phron the son of Johar the 3ittite whi$h is before Mamre> the field whi$h 1braham pur$hased of the $hildren of 3eth= there was 1braham buried and Sarah his wife. 1nd it $ame to pass after the death of 1braham that God blessed Isaa$ his son> and Isaa$ dwelt by 2eer:lahai:roi. Ma$hpelah was a field ;before Mamre; that 1braham bou'ht from 4phron of the $hildren of 3eth. Ma$hpelah represents the sub$ons$ious body substan$e. 1s in the $ase of Sarah when the a''re'ation of thou'hts symboli@ed by 1braham has done its perfe$t wor8 in the $ons$ious realm of mind it 'i&es way for the time bein' to other a$ti&ities of the mind and sin8s ba$8 into the sub$ons$iousness. ASee $omments on Gen. 23=3:2,.B The name Mamre means ;firmness ; ;&i'or ; ;stren'th.; The lesson here is that faith in God Asu''ested by 1brahamB brin's about the ri'ht relation amon' all the fa$ulties establishin' firmness &i'or and stren'th. 1fter 1brahamCs passin' God blessed Isaa$ and he dwelt in 2eer:lahai:roi by the well of the same name. The name 2eer:lahai:roi means ;the well of the li&in' one.; Isaa$ symboli@es di&ine sonship. ?hen the indi&idual reali@es that life is omnipresent and eternal and that Spirit is its sour$e he has laid the foundation for its manifestation throu'hout his whole bein'. Gen. 2!=12:1*. 7ow these are the 'enerations of Ishmael 1brahamCs son whom 3a'ar the 4'yptian SarahCs handmaid bare unto 1braham= and these are the names of the sons of Ishmael by their names a$$ordin' to their 'enerations= the first:born of Ishmael 7ebaioth> and 6edar and 1dbeel and

Mibsam and Mishma and /umah and Massa 3adad and Tema 0etur 7aphish and 6edemah= these are the sons of Ishmael and these are their names by their &illa'es and by their en$ampments> twel&e prin$es a$$ordin' to their nations. 1nd these are the years of the life of Ishmael a hundred and thirty se&en years= and he 'a&e up the 'host and died and was 'athered unto his people. 1nd they dwelt from 3a&ilah unto Shur that is before 4'ypt as thou 'oest toward 1ssyria= he abode o&er a'ainst all his brethren. The first:born of Ishmael was 7ebaioth. 7ebaioth represents the outer sensate or material $ons$iousness refle$tin' the li'ht of the inner true ideas that are born of Spirit A;hei'hts;B and reali@in' the possibility of brin'in' forth abundant 'ood A;$ulti&ation of the soil ; ;fruitfulness ; ;'erminations;B throu'h the power of the word of understandin' A;propheti$ utteran$es ; ;inspired words;B. The se$ond son of Ishmael was 6edar. 6edar represents a $onfused unsettled disturbed obs$ure thou'ht yet one with a de'ree of power that belon's to the outer or sense side of $ons$iousness. The third son of Ishmael was 1dbeel. 1dbeel represents a yearnin' of the soul for somethin' hi'her and better. This yearnin' will brin' forth fruit in time when it has been subDe$ted to the ne$essary edu$ation and trainin'. Thou'h not always re$o'ni@ed as $omin' from God this dis$ipline is brou'ht about by the wor8in' of the di&ine law. The fourth son Mibsam represents a per$eption or sensin' to a de'ree of the Doys and beauties of Spirit= the power to per$ei&e dis$riminate dete$t estimate. The fifth son Mishma represents a re$epti&e attenti&e obedient attitude in the outer or sense $ons$iousness. The si<th son /umah represents the $ondition that man $alls death> also the state of man wherein he is dead throu'h his trespasses and sins. The se&enth son Massa represents the usherin' in of a new thou'ht re'ardin' that in man whi$h has hitherto been deemed by him to be wholly material and so doomed to death and dissolution. This new thou'ht is a prophe$y that the seemin'ly physi$al body will ultimately be lifted up and sa&ed ali&e. Massa represents a type of thou'ht that lays hold of retains and transports this truth A;di&ine de$laration ; ;a liftin' up ;B into the outer or'anism the seemin'ly mortal part of the indi&idual. IshmaelCs ei'hth son was 3adad. 3adad symboli@es the settin' up as all:powerful of the intelle$t in its spiritually unawa8ened state. 2a$8 of the intelle$t howe&er ba$8 of e&ery e<pression of intelli'en$e or understandin' there e<ists the hidden prin$iple of all li'ht all wisdom all 8nowled'e= God Spirit. The ninth son Tema represents abundant substan$e and life firmness faithfulness and Truth stored in the sub$ons$iousness.

The tenth son 0etur represents an idea of order solidity stren'th that whi$h 8eeps within bounds> the idea or belief that the indi&idual $an be 8ept in orderly e<isten$e only when limited to $ertain lines of thou'ht and a$tion only when his thou'hts beliefs and a$ts are fen$ed in. The sense manCs way of ma8in' the indi&idual better is always to limit him by means of outer rules and re'ulations> it 8nows nothin' of true spiritual freedom and 'uidan$e whi$h alone $an brin' about real stren'th unity and adDustment in $ons$iousness. The ele&enth son 7aphish symboli@es the a$ti&ity of the &ery breath of life by whi$h e&ery li&in' $reature is animated and inspired $ons$iously or un$ons$iously. The twelfth son 6edemah represents the inner or true bein' of man di&ine prin$iple> that whi$h e<ists from e&erlastin' to e&erlastin' manCs true spiritual or Christ self. Ishmael represents the thou'hts that are the fruit of the personal or $arnal in man. 6edemah the youn'est of his twel&e sons symboli@es the indi&idualCs turnin' within to his inner or true bein' whi$h is spiritual eternal. This ma8es us thin8 of -aulCs words in I Corinthians 1!=4( 4)= ;3owbeit that is not first whi$h is spiritual but that whi$h is natural> then that whi$h is spiritual. The first man is of the earth earthy= the se$ond man is of hea&en.; God Spirit and the Christ who is manCs true inner self are first> otherwise the outer man $ould not be. In outer e<pression and manifestation howe&er the physi$al man appears to $ome first and he seems to run the full 'amut of e<perien$e in the outer $ons$iousness before he finally turns about and be'ins to see8 within his own inner bein' to find God Spirit his true sour$e and sustenan$e. Gen. 2!=1+:22. 1nd these are the 'enerations of Isaa$ 1brahamCs son= 1braham be'at Isaa$= and Isaa$ was forty years old when he too8 #ebe8ah the dau'hter of 2ethuel the Syrian of -addanaram the sister of %aban the Syrian to be his wife. 1nd Isaa$ entreated 0eho&ah for his wife be$ause she was barren= and 0eho&ah was entreated of him and #ebe8ah his wife $on$ei&ed. 1nd the $hildren stru''led to'ether within her> and she said If it be so wherefore do I li&eI 1nd she went to in9uire of 0eho&ah. ?hen Isaa$ Arepresentin' serenity pea$e DoyB was forty years old he too8 #ebe8ah to be his wife. #ebe8ah symboli@es the soulCs natural deli'ht in beauty. She was the dau'hter of 2ethuel who symboli@es unity with God a $ons$ious abidin' in 3im and the sister of %aban who symboli@es an e<alted state of mind. Gen. 2!=23:2*. 1nd 0eho&ah said unto her Two nations are in thy womb 1nd two peoples shall be separated from thy bowels= 1nd the one people shall be stron'er than the other people>

1nd the elder shall ser&e the youn'er. 1nd when her days to be deli&ered were fulfilled behold there were twins in her womb. 1nd the first $ame forth red all o&er li8e a hairy 'arment> and she $alled his name 4sau. 1nd after that $ame forth his brother and his hand had hold on 4sauCs heel> and his name was $alled 0a$ob= and Isaa$ was three:s$ore years old when she bare them. 1nd the boys 'rew= and 4sau was a s8ilful hunter a man of the field> and 0a$ob was a 9uiet man dwellin' in tents. 7ow Isaa$ lo&ed 4sau be$ause he did eat of his &enison= and #ebe8ah lo&ed 0a$ob. The inner Doyous life $urrent AIsaa$B 'radually builds up a physi$al body of 'reat &itality and at the same time de&elops an a$ti&e mentality. These two phases of life the mental and the physi$al are represented by Isaa$Cs twin sons 0a$ob and 4sau. They were twins but 4sau was sli'htly the older whi$h fa$t under the 3ebrew law 'a&e him the ri'hts of the eldest son and made him Isaa$Cs heir. Metaphysi$ally this denotes the physi$al &i'or $omes first at this sta'e of de&elopment but that the mind a$$ompanies it as a $lose se$ond. 0a$ob had hold of 4sauCs heel when they were born showin' that the mental is dire$tly $onne$ted with the physi$al and holds it in $he$8 at all times e&en from the be'innin'. Isaa$ lo&ed 4sau better than he lo&ed 0a$ob. ?hen we remember that Isaa$ represents Doy in the indi&idual $ons$iousness we $an understand why the physi$al man seems to supply the needs of Doy better than does the mental. 4sau $ontinually brou'ht &enison Asubstan$e to nourish the animal appetiteB to please his father. #ebe8ah lo&ed 0a$ob better than she lo&ed 4sau. The e<alted mother prin$iple A#ebe8ahB lo&es its e<pression A0a$obB better than the physi$al e<pression A4sauB and see8s the blessin' of the father prin$iple AIsaa$B upon it. 4sauCs birthri'ht is the body and the all:round de&elopment to whi$h it is entitled. It is an inheritan$e of potential mental powers whi$h ri'htly used will lift the physi$al man out of the fleshly $ons$iousness to the hi'her $ons$iousness of the allness of /i&ine Mind. Ender the natural law of e&olution the physi$al man A4sauB is brou'ht forth first and has pre$eden$e o&er the intelle$tual man A0a$obB. 3owe&er in this alle'ory the physi$al man is o&erwhelmed by his desire for $reature $omforts A;potta'e;B and does not suffi$iently &alue the mind power that has been 'i&en to man. The mental man bein' on a hi'her plane naturally draws to himself the finer for$es of bein'. In $onse9uen$e 0a$ob Athe intelle$tB a$9uires pre$eden$e o&er 4sau Athe body $ons$iousnessB. Gen. 2!=2+:33. 1nd 0a$ob boiled potta'e= and 4sau $ame in from the field and he was faint= and 4sau said to 0a$ob Feed me I pray thee with that same red potta'e> for I am faint= therefore was his name $alled 4dom. 1nd 0a$ob said Sell me first thy birthri'ht. 1nd 4sau said 2ehold I am about to die= and

what profit shall the birthri'ht do to meI 1nd 0a$ob said Swear to me first> and he sware unto him= and he sold his birthri'ht unto 0a$ob. The ambitious ideas of the intelle$t for'e far ahead of the 'rowth of the body. Instead of supplyin' the body with its natural substan$e whi$h is spiritual it 'i&es the body $ons$iousness intelle$tual ideas Aboiled potta'eB. A4sau was named 4dom ;red ; be$ause he sold his birthri'ht for the red potta'e. 4dom pertains to the outer man the physi$al phase of manCs $ons$iousness and or'anism.B This results in a temporary separation in $ons$iousness between the mind and the body. 4sau went his way and 0a$ob be$ame a man ri$h in the worldCs 'oods. Ender di&ine law howe&er they were twins and the separation was only apparent. They were to be$ome united a'ain and share all the blessin's that 0a$ob Aintelle$tB had 'ained. ?e must remember that the ;birthri'ht; that 4sau so willin'ly bartered away for a mess of potta'e meant not only a ri'ht to the material 'oods of his father Isaa$ but to the spiritual blessin's of the $o&enant of 1braham whi$h des$endin' on him should throu'h him bless the world. Instead of ;1braham Isaa$ and 4sau; the immortal words would be ;1braham Isaa$ and 0a$ob.; To a ;profane person; A3eb. 12=1(B this would ha&e no meanin' for spiritual blessin's are &isionary and unreal to him. The name 0a$ob means ;supplanter.; In the de&elopment of the spiritual $ons$iousness the supplantin' 9uality finds its true offi$e in repla$in' selfishness with unselfishness. ?e who see8 to brin' the ideal into a$ti&e e<pression in our life 8now that to do this we must put into the pla$e o$$upied by willful self:see8in' an unwa&erin' faith in the unseen God. The sensual must be supplanted by the spiritual the apparent by the ideal. The fa$t that 0esus appro&in'ly $ited the 0ewish tradition in 3is words ;Many shall $ome from the east and the west and shall sit down with 1braham and Isaa$ and 0a$ob in the 8in'dom of hea&en; pro&es the &alue of this supplantin' power or power that man has to $han'e his mind and so rema8e his $ons$iousness and his life. 0a$ob representin' a limited $on$ept of the I 1M is ambitious to re$ei&e ori'inal inspiration and is unwillin' to let appetite and passion rule. Therefore as the whole s$heme of de&elopment is from lower to hi'her 0a$ob Aintelle$tB must supplant 4sau Athe immature $ons$iousness of the natural man that is mo&ed by desireB. It is by the wor8 of $ons$ious re:$reation of his life after the pattern of the di&ine ideal that man 'ains self:dominion and be$omes a $iti@en of the 8in'dom of the hea&ens the inner 8in'dom of pea$e and power. Gen. 2(=1:11. 1nd there was a famine in the land besides the first famine that was in the days of 1braham. 1nd Isaa$ went unto 1bimele$h 8in' of the -hilistines unto Gerar. 1nd 0eho&ah appeared unto him and said Go not down into 4'ypt> dwell in the land whi$h I shall tell thee of= soDourn in this land and I will be with thee and will bless thee> for unto thee and unto thy seed I will 'i&e all these lands and I will establish the oath whi$h I sware

unto 1braham thy father> and I will multiply thy seed as the stars of hea&en and will 'i&e unto thy seed all these lands> and in thy seed shall all the nations of the earth be blessed> be$ause that 1braham obeyed my &oi$e and 8ept my $har'e my $ommandments my statutes and my laws. 1nd Isaa$ dwelt in Gerar= and the men of the pla$e as8ed him of his wife> and he said She is my sister= for he feared to say My wife> lest said he the men of the pla$e should 8ill me for #ebe8ah> be$ause she was fair to loo8 upon. 1nd it $ame to pass when he had been there a lon' time that 1bimele$h 8in' of the -hilistines loo8ed out at a window and saw and behold Isaa$ was sportin' with #ebe8ah his wife. 1nd 1bimele$h $alled Isaa$ and said 2ehold of a surety she is thy wife= and how saidst thou She is my sisterI 1nd Isaa$ said unto him 2e$ause I said %est I die be$ause of her. 1nd 1bimele$h said ?hat is this thou hast done unto usI one of the people mi'ht easily ha&e lain with thy wife and thou wouldest ha&e brou'ht 'uiltiness upon us. 1nd 1bimele$h $har'ed all the people sayin' 3e that tou$heth this man or his wife shall surely be put to death. The soul established in a $ons$iousness of serenity pea$e lau'hter Doy AIsaa$B a$$epts spiritual thin's as real. GodCs promise is= ;I will be with thee and will bless thee> for unto thee and unto thy seed I will 'i&e all these lands and I will establish the oath whi$h I sware unto 1braham thy father> and I will multiply thy seed as the stars of hea&en and I will 'i&e unto thy seed all these lands> and in thy seed shall all the nations of the earth be blessed.; ?hen there is a need of substan$e the serene Doyous side of the soul throu'h mind a$ti&ity penetrates into the sub$ons$iousness AGerarB where there is an abundan$e of all thin's. 2ut here the personal will A1bimele$hB rules. ?hen a mind is not stron' enou'h to wor8 from prin$iple or has not faith enou'h to trust God it e<poses the beautiful and 'ra$ious side of its nature A#ebe8ahB to the undis$iplined sense $ons$iousness the law is bro8en and pla'ues result. In this $ase howe&er personal will has re$ei&ed enou'h li'ht to pre$ei&e the truth and the threatened harm is a&erted. Gen. 2(=12:22. 1nd Isaa$ sowed in that land and found in the same year a hundredfold= and 0eho&ah blessed him. 1nd the man wa<ed 'reat and 'rew more and more until he be$ame &ery 'reat= and he had possessions of flo$8s and possessions of herds and a 'reat household= and the -hilistines en&ied him. 7ow all the wells whi$h his fatherCs ser&ants had di''ed in the days of 1braham his father the -hilistines had stopped and filled with earth. 1nd 1bimele$h said unto Isaa$ Go from us> for thou art mu$h mi'htier than we. 1nd Isaa$ departed then$e and en$amped in the &alley of Gerar and dwelt there. 1nd Isaa$ di''ed a'ain the wells of water whi$h they had di''ed in the days of 1braham his father> for the -hilistines had stopped them after the death of 1braham= and he $alled their names after the names by whi$h his father had

$alled them. 1nd Isaa$Cs ser&ants di''ed in the &alley and found there a well of sprin'in' water. 1nd the herdsmen of Gerar stro&e with Isaa$Cs herdsmen sayin' The water is ours= and he $alled the name of the well 4se8 be$ause they $ontended with him. 1nd they di''ed another well and they stro&e for that also= and he $alled the name of it Sitnah. 1nd he remo&ed from then$e and di''ed another well> and for that they stro&e not= and he $alled the name of it #ehoboth> and he said For now 0eho&ah hath made room for us and we shall be fruitful in the land. Isaa$ was wor8in' a$$ordin' to law and he was prosperin'. The Isaa$ fa$ulty in man has a double mission. Isaa$ was the $onne$tin' lin8 between 1braham and Israel> that is between faith in God and rulership or manifestation of God. 3is a$ti&ity in ;unstoppin'; the wells du' by 1braham alle'ori@es the reopenin' of the hidden sprin's of life and the 8eepin' of the soul $ons$iously $onne$ted with its inner sour$e. Isaa$ was not a well di''er so mu$h as a well ;reopener.; 1braham had du' the wells. Faith del&es into the deep thin's of Spirit and unearths the pure life essen$e. In the be'innin' of spiritual unfoldment howe&er the outer senses A-hilistinesB suppress or $rowd out this fine substan$e and life of Spirit. The -hilistines represent e&il material thou'hts that ;fill with earth; the $hannels of spiritual e<pression. Isaa$Cs first well was named 4se8 a name si'nifyin' ;&iolen$e; or ;$ontention.; 1 warrin' ta8es pla$e in the &alley Athe sub$ons$iousnessB between the -hilistine herdsmen Athe animal desiresB and Isaa$Cs ser&ants Athe awa8enin' spiritual thou'htsB. The new ener'y and &i'or of life that man 'ains by his $ons$ious $onta$t with Spirit is sou'ht by the sense desires to be used at on$e for their 'ratifi$ation and pleasure. They would ta8e this fine essen$e and ener'y to build up sense rather than to build up the spiritual nature. Thus $ontention and strife arise. The se$ond well was $alled Sitnah a name that also si'nifies ;strife; and ;hatred.; The material sense thou'hts A-hilistinesB do not 'i&e up easily but follow the indi&idual a lon' way on his path to de&elopment of a spiritual $ons$iousness. 3owe&er we read that Isaa$Cs third well $alled #ehoboth Aa name si'nifyin' ;broad pla$es; or ;enlar'ements;B was not ta8en by the -hilistine. Material thou'hts $annot $ontinue to follow and annoy the man who is persistent in his determination to find the ;water of life.; Gen. 2(=23:33. 1nd he went up from then$e to 2eer:sheba. 1nd 0eho&ah appeared unto him the same ni'ht and said I am the God of 1braham thy father= fear not for I am with thee and will bless thee and multiply thy seed for my ser&ant 1brahamCs sa8e. 1nd he builded an altar there and $alled upon the name of 0eho&ah and pit$hed his tent there= and there Isaa$Cs ser&ants di''ed a well. Then 1bimele$h went to him from Gerar and 1hu@@ath his friend and -hi$ol

the $aptain of his host. 1nd Isaa$ said unto them ?herefore are ye $ome unto me seein' ye hate me and ha&e sent me away from youI 1nd they said ?e saw plainly that 0eho&ah was with thee= and we said %et there now be an oath betwi<t us e&en betwi<t us and thee and let us ma8e a $o&enant with thee that thou wilt do us no hurt as we ha&e not tou$hed thee and as we ha&e done unto thee nothin' but 'ood and ha&e sent thee away in pea$e= thou art now the blessed of 0eho&ah. 1nd he made them a feast and they did eat and drin8. 1nd they rose up betimes in the mornin' and sware one to another= and Isaa$ sent them away and they departed from him in pea$e. 1nd it $ame to pass the same day that Isaa$Cs ser&ants $ame and told him $on$ernin' the well whi$h they had di''ed and said unto him ?e ha&e found water. 1nd he $alled it Shibah= therefore the name of the $ity is 2eer:sheba unto this day. This S$ripture interprets itself &ery definitely within the soul of man. Isaa$ Aspiritual pea$e DoyB under the 'uidan$e of 0eho&ah is $ons$ious of the I 1M pioneerin' faith Asymboli@ed by 1brahamB. In this ;pla$e; in mind a new order is established whi$h denotes the willin'ness to 'i&e up the lower for the hi'her the personal for the impersonal the animal for the di&ine. 1t this sta'e of the alle'ory appears 1bimele$h 6in' of the -hilistines Arepresentin' metaphysi$ally the unre'enerate will of the sense manB. ?ith him he brin's 1hu@@ath AselfishnessB and -hi$ol A;spee$h;B and tries to ma8e an a'reement with Isaa$. The will A1bimele$hB belie&es that it is the ri'htful ruler of man and that all the ri$h substan$e that $omes to man from Spirit is for the 'ratifi$ation of sense desires. 3a&in' witnessed the e&er:in$reasin' power and possessions of Isaa$ who represents di&ine sonship 1bimele$h Athe willB fears the loss of his own rule and possessions. The di&ine Son the Christ does not destroy but fulfills and sa&es. 4rror e&entually brin's on its own destru$tion but the error seems to flourish alon' with the 'ood durin' a $ertain period of de&elopment> the wheat and tares are allowed to 'row to'ether until the har&est. The har&esttime $ame when the Israelites under 0oshua too8 possession of the -romised %and. 4&en then the -hilistines made se&eral su$$essful $omeba$8s and had to be defeated a'ain and a'ain. There were se&en wells alto'ether $ulminatin' in the one named 2eer:sheba ;well of the oath; or ;se&enth well.; The openin' up of these se&en wells symboli@es the establishment of a ri'ht relation in $ons$iousness between the se&en $reati&e $enters in natural man and the spiritual powers of the Christ man. The whole alle'ory illustrates the stru''le 'oin' on within man for the possession of the life 'enerated in his body. This stru''le ta8es pla$e between the hi'her and the lower nature of the indi&idual::the spirtual soul and the animal soul::at a $ertain sta'e of his de&elopment. 2eer:sheba is the pla$e where the altar of &i$tory is set up and God is 'i&en the than8s. Gen. 2(=34:3!. 1nd when 4sau was forty years old he too8 to wife 0udith the

dau'hter of 2eeri the 3ittite and 2asemath the dau'hter of 4lon the 3ittite= and they were a 'rief of mind unto Isaa$ and to #ebe8ah. ?hen 4sau Athe body $ons$iousnessB rea$hes the a'e of forty years Athe number forty denotin' a $ertain de'ree of $ompletenessB he ta8es two wi&es Ama8es union with two for$esB 0udith and 2asemath. 0udith Athe feminine $ons$iousness of prayer and praiseB is the dau'hter of 2eeri AlimitationB. 2asemath Athe ability to re$ei&e intuiti&ely spiritual understandin' and 'uidan$eB is the dau'hter of 4lon Amateriality and transitorinessB. 2e$ause of the limitin' unendurin' material $hara$ter of these for$es this union for a season is bound to brin' trial and 'rief to the hi'her spiritual for$es AIsaa$ and #ebe8ahB findin' e<pression throu'h the body $ons$iousness A4sauB. The 2ible narrati&e about 0a$ob and 4sau has always been read histori$ally and theolo'ians ha&e had trouble tryin' to e<$use 0a$ob and #ebe8ah for their apparent dupli$ity in their dealin's with Isaa$ and 4sau. ?hen read in the li'ht of spiritual understandin' or $onsidered as part of the history of the unfoldment of the indi&idual soul the in$idents lose their aspe$t of dupli$ity and we find that they are a des$ription of the subtle wor8in' of the soul in spiritual e&olution under the 'uidan$e of /i&ine Mind. The soul is pro'ressi&e. It must 'o forward. The soul must meet and o&er$ome its limitations. Gen. 2)=1:1). 1nd it $ame to pass that when Isaa$ was old and his eyes were dim so that he $ould not see he $alled 4sau his elder son and said unto him My son= and he said unto him 3ere am I. 1nd he said 2ehold now I am old I 8now not the day of my death. 7ow therefore ta8e I pray thee thy weapons thy 9ui&er and thy bow and 'o out to the field and ta8e me &enison> and ma8e me sa&ory food su$h as I lo&e and brin' it to me that I may eat> that my soul may bless thee before I die. 1nd #ebe8ah heard when Isaa$ spa8e to 4sau his son. 1nd 4sau went to the field to hunt for &enison and to brin' it. 1nd #ebe8ah spa8e unto 0a$ob her son sayin' 2ehold I heard thy father spea8 unto 4sau thy brother sayin' 2rin' me &enison and ma8e me sa&ory food that I may eat and bless thee before 0eho&ah before my death. 7ow therefore my son obey my &oi$e a$$ordin' to that whi$h I $ommand thee. Go now to the flo$8 and fet$h me from then$e two 'ood 8ids of the 'oats> and I will ma8e them sa&ory food for thy father su$h as he lo&eth= and thou shalt brin' it to thy father that he may eat so that he may bless thee before his death. 1nd 0a$ob said to #ebe8ah his mother 2ehold 4sau my brother is a hairy man and I am a smooth man. My father perad&enture will feel me and I shall seem to him as a de$ei&er> and I shall brin' a $urse upon me and not a blessin'. 1nd his mother said unto him Epon me be thy $urse my son> only obey my &oi$e and 'o fet$h me them. 1nd he went and fet$hed and brou'ht them to his mother= and his mother

made sa&ory food su$h as his father lo&ed. 1nd #ebe8ah too8 the 'oodly 'arments of 4sau her elder son whi$h were with her in the house and put them upon 0a$ob her youn'er son> and she put the s8ins of the 8ids of 'oats upon his hands and upon the smooth of his ne$8= and she 'a&e the sa&ory food and the bread whi$h she had prepared into the hand of her son 0a$ob. 0a$ob was &ery dear to the heart of his mother. #ebe8ah symboli@es the beautiful and estheti$ side of manCs nature the di&ine:natural. In 8eepin' with the mother prin$iple in whi$h these twin states of mind 'estated and 'rew she desires that the mental ta8e pre$eden$e o&er the animal. The seemin' tri$8ery on the part of #ebe8ah and 0a$ob is an illustration of how we are mo&ed by emotional states of $ons$iousness and how in our half:blind understandin' we a$$ept their su''estions. The fa$t is that the soul Awoman #ebe8ahB is $onstantly ma8in' su''estions to us in dreams &isions and intuiti&e flashes. These su''estions may sometimes be for our hi'hest 'ood and sometimes they may not be. Spiritual understandin' must determine this point and de$ide whether we should follow them or not. #ebe8ah represents the lo&e of the ideal and it is only throu'h 0a$ob the mental that the ideal $an be reali@ed. The mind feels that its $laim to the $ontrol of life should $ome before the $laims of physi$al sense. 2y its superior 9ui$8ness aided by the soulCs A#ebe8ahCsB lo&e of mental a$umen the mental tri$8s the physi$al and se$ures the blessin' of substan$e and the a$8nowled'ed authority in the or'anism. Then the head rules the heart in us until the tou$h of Spirit A0a$obCs wrestlin' with the an'elB arouses the soul to a$tion and there is another supplantin' this time of the intelle$tCs sterile $laims whi$h are ta8en o&er by the soul. In reality the physi$al body has an e9ual ri'ht with the intelle$t to the upliftin' and refinin' influen$e of Spirit. 2ein' twins they should be treated as e9uals the law of the first:born should not be allowed to operate but should be blessed and established in the substan$e of all 'ood thin's. The differen$e between 4sau and 0a$ob is 'i&en to us in 0a$obCs own words= ;2ehold 4sau my brother is a hairy man and I am a smooth man.; The Semiti$ word for ;hairy ; translators tell us has a $onnotation of intemperan$e or li$entiousness. In the 4pistle to the 3ebrews -aul $alls 4sau a ;forni$ator or profane person.; This may be ta8en in a literal sense or in the sense of one who $ommits spiritual adultery> that is who is unfaithful to God di&ine lo&e. The name 4sau also si'nifies ;one swept away; or ;one who rushes forward wildly and impulsi&ely.; 3e is the &ery antipode of 0a$ob ;the smooth ; $lean reliable man. The word smooth is used in the story of /a&idCs &i$tory o&er Goliath= /a&id too8 ;fi&e smooth stones out of the broo8.; 4sau is unfortunately no un$ommon type. 1s for ;smooth; men &ery few are smooth to start with. It is the $onstant rubbin' $uttin' and reshapin' that ma8es them at last ;the polished $orners of the temple ; 'ood and beautiful after the pattern of hea&en. The denun$iations of 4sau by the prophets 0eremiah 5badiah and Mala$hi were not

dire$ted a'ainst a man of that name but a'ainst the $ourse of $ondu$t e<emplified by him. Therefore it mi'ht well appear to Mala$hi interpretin' the name metaphori$ally that God lo&ed 0a$ob and hated 4sau be$ause 0a$ob symboli@ed the mental man and 4sau the physi$al or animal man. Gen. 2)=1*:4,. 1nd he $ame unto his father and said My father= and he said 3ere am I> who art thou my sonI 1nd 0a$ob said unto his father I am 4sau thy first:born> I ha&e done a$$ordin' as thou badest me= arise I pray thee sit and eat of my &enison that thy soul may bless me. 1nd Isaa$ said unto his son 3ow is it that thou hast found it so 9ui$8ly my sonI 1nd he said 2e$ause 0eho&ah thy God sent me 'ood speed. 1nd Isaa$ said unto 0a$ob Come near I pray thee that I may feel thee my son whether thou be my &ery son 4sau or not. 1nd 0a$ob went near unto Isaa$ his father> and he felt him and said The &oi$e is 0a$obCs &oi$e but the hands are the hands of 4sau. 1nd he dis$erned him not be$ause his hands were hairy as his brother 4sauCs hands= so he blessed him. 1nd he said 1rt thou my &ery son 4sauI 1nd he said I am. 1nd he said 2rin' it near to me and I will eat of my sonCs &enison that my soul may bless thee. 1nd he brou'ht it near to him and he did eat= and he brou'ht him wine and he dran8. 1nd his father Isaa$ said unto him Come near now and 8iss me my son. 1nd he $ame near and 8issed him= and he smelled the smell of his raiment and blessed him and said See the smell of my son Is as the smell of a field whi$h 0eho&ah hath blessed= 1nd God 'i&e thee of the dew of hea&en 1nd of the fatness of the earth 1nd plenty of 'rain and new wine= %et peoples ser&e thee 1nd nations bow down to thee= 2e lord o&er thy brethren 1nd let thy motherCs sons bow down to thee= Cursed be e&ery one that $urseth thee 1nd blessed be e&ery one that blesseth thee.

1nd it $ame to pass as soon as Isaa$ had made an end of blessin' 0a$ob and 0a$ob was yet s$ar$e 'one out from the presen$e of Isaa$ his father that 4sau his brother $ame in from his huntin'. 1nd he also made sa&ory food and brou'ht it unto his father> and he said unto his father %et my father arise and eat of his sonCs &enison that thy soul may bless me. 1nd Isaa$ his father said unto him ?ho art thouI 1nd he said I am thy son thy firstborn 4sau. 1nd Isaa$ trembled &ery e<$eedin'ly and said ?ho then is he that hath ta8en &enison and brou'ht it me and I ha&e eaten of all before thou $amest and ha&e blessed himI yea and he shall be blessed. ?hen 4sau heard the words of his father he $ried with an e<$eedin' 'reat and bitter $ry and said unto his father 2less me e&en me also 5 my father. 1nd he said Thy brother $ame with 'uile and hath ta8en away thy blessin'. 1nd he said Is not he ri'htly named 0a$obI for he hath supplanted me these two times= he too8 away my birthri'ht> and behold now he hath ta8en away my blessin'. 1nd he said 3ast thou not reser&ed a blessin' for meI 1nd Isaa$ answered and said unto 4sau 2ehold I ha&e made him thy lord and all his brethren ha&e I 'i&en to him for ser&ants> and with 'rain and new wine ha&e I sustained him= and what then shall I do for thee my sonI 1nd 4sau said unto his father 3ast thou but one blessin' my fatherI bless me e&en me also 5 my father. 1nd 4sau lifted up his &oi$e and wept. 1nd Isaa$ his father answered and said unto him 2ehold of the fatness of the earth shall be thy dwellin' 1nd of the dew of hea&en from abo&e> 1nd by thy sword shalt thou li&e and thou shalt ser&e thy brother> 1nd it shall $ome to pass when thou shalt brea8 loose That thou shalt sha8e his yo8e from off thy ne$8. 0a$ob represents the man of spiritual insi'ht= he is not e<a$tly spiritual but is be'innin' to see the possibilities of mind and is 'oin' forward. In Truth 0a$ob represents the illumined intelle$t. Isaa$ was not a spiritual man but he represents one of the sta'es in the e&olution of spiritual man. ?hen this e&olution $omes into manifestation and pours out its essen$e upon the natural man A4sauB the spiritual 9uality in the natural man is stimulated. It mo&es forward and outdistan$es the physi$al but the physi$al is not destroyed. Isaa$ pla$ed his blessin' on 0a$ob. The real point is that the blessin' imparts an inward impetus or an inspiration to the real spiritual man. It stimulates the intelle$t A0a$obB

first whi$h then supplants or ta8es pre$eden$e o&er the physi$al. This is the reason why intelle$tual people apparently 'et ahead> but ;the last shall be first and the first shall be last.; The body is entitled to an e9ual blessin' as 'i&en by Isaa$ to 4sau. ;1nd it shall $ome to pass when thou shalt brea8 loose That thou shalt sha8e his yo8e from off thy ne$8.; In other words when the body be'ins to reali@e its innate $apa$ity the yo8e of the mind is bro8en. This phase of manCs e&olution may be said to be in e&iden$e in the stru''le between $apital and labor or mind and body. 1lso there is a re$o'nition by the s$ientifi$ world of a prin$iple in the body that dire$ts it in the matter of food healin' and in a 'eneral instin$ti&e 8nowin' of all matters pertainin' to its welfare. Gen. 2)=41:4(. 1nd 4sau hated 0a$ob be$ause of the blessin' wherewith his father blessed him= and 4sau said in his heart The days of mournin' for my father are at hand> then will I slay my brother 0a$ob. 1nd the words of 4sau her elder son were told to #ebe8ah> and she sent and $alled 0a$ob her youn'er son and said unto him 2ehold thy brother 4sau as tou$hin' thee doth $omfort himself purposin' to 8ill thee. 7ow therefore my son obey my &oi$e> and arise flee thou to %aban my brother to 3aran> and tarry with him a few days until thy brotherCs fury turn away> until thy brotherCs an'er turn away from thee and he for'et that whi$h thou hast done to him= then I will send and fet$h thee from then$e= why should I be berea&ed of you both in one dayI 1nd #ebe8ah said to Isaa$ I am weary of my life be$ause of the dau'hters of 3eth= if 0a$ob ta8e a wife of the dau'hters of 3eth su$h as these of the dau'hters of the land what 'ood shall my life do meI ?hen $heated of its due the body rebels as 4sau did and the outra'ed $ells rea$t in a disorderly way on the mind. Insane asylums bear witness to the fa$t that a ne'le$ted body will destroy the $hannels throu'h whi$h the mind is meant to fun$tion perfe$tly in man. The threat of 4sau a'ainst the life of 0a$ob represents the inward rebellion that we feel when we $han'e our modes of thou'ht. The physi$al $annot be i'nored. It must ha&e its pla$e in the all:round fully de&eloped man. This truth is illustrated by 4sau. 3e be$ame ri$h. 3e had many possessions and he was the head of a ra$e. To a&oid an open $onfli$t #ebe8ah Athe soulB ordered 0a$ob to flee to her brother %aban at 3aran. The name %aban means ;white ; ;shinin' ; and the name 3aran ;e<alted ; ;mountaineer.; This $learly indi$ates that the attention must be $entered on e<alted states of mind and united with spiritual wisdom and understandin'. Gen. 2*=1:+. 1nd Isaa$ $alled 0a$ob and blessed him and $har'ed him and said unto him Thou shalt not ta8e a wife of the dau'hters of Canaan. 1rise 'o

to -addan:aram to the house of 2ethuel thy motherCs father> and ta8e thee a wife from then$e of the dau'hters of %aban thy motherCs brother. 1nd God 1lmi'hty bless thee and ma8e thee fruitful and multiply thee that thou mayest be a $ompany of peoples> and 'i&e thee the blessin' of 1braham to thee and to thy seed with thee> that thou mayest inherit the land of thy soDournin's whi$h God 'a&e unto 1braham. 1nd Isaa$ sent away 0a$ob= and he went to -addam:aram unto %aban son of 2ethuel the Syrian the brother of #ebe8ah 0a$obCs and 4sauCs mother. 7ow 4sau saw that Isaa$ had blessed 0a$ob and sent him away to -addan: aram to ta8e him a wife from then$e> and that as he blessed him he 'a&e him a $har'e sayin' Thou shalt not ta8e a wife of the dau'hters of Canaan> and that 0a$ob obey his father and his mother and was 'one to -addan:aram= and 4sau saw that the dau'hters of Canaan pleased not Isaa$ his father and 4sau went unto Ishmael and too8 besides the wi&es that he had Mahalath the dau'hter of Ishmael 1brahamCs son the sister of 7ebaioth to be his wife. 1 manCs marryin' a wife symboli@es the union of the e'o with $ertain ideals. If these ideals are spiritual then spiritual $hara$ter is de&eloped with all its 9ualities. If the union is with inferior ideals li8e that of 4sau the fruit may be lar'e in 9uantity but it will be of inferior 9uality. 0a$ob was admonished to 'o to -addan:1ram A;tableland;B to the house of 2ethuel A;dweller in God;B and to ta8e a wife from amon' the dau'hters of %aban A;shinin' ; ;pure;B. -addan:aram represents le&elheadedness poise in Spirit> and %aban with whom 0a$ob Athe unfoldin' e'oB see8s asso$iation represents a $lear state of mind in whi$h hi'her understandin' is dominant. Thus the way is pointed to a unifi$ation with the lo&e prin$iple in its hi'her aspe$ts. 0a$ob had e<alted ideals di&ine aspirations and now it was ne$essary that lo&e should be$ome one of his attributes. 3i'h ideals spiritual aspirations and pure moti&es are ne$essary to the union that the I 1M ma8es with the soul. 4sau too8 Mahalath dau'hter of Ishmael and sister of 7ebaioth to be his wife. The Ishmaelites represent the offsprin' of the natural unillumined ra$es Astates of mindB. 7ebaioth denotes the outer sensate or material $ons$iousness. Mahalath symboli@es a pea$eful harmonious tuneful attitude of the soul found in e<pression on the $arnal and also on a hi'her plane. Gen. 2*=1,:1). 1nd 0a$ob went out from 2eersheba and went toward 3aran. 1nd he li'hted upon a $ertain pla$e and tarried there all ni'ht be$ause the sun was set> and he too8 one of the stones of the pla$e and put it under his head and lay down in that pla$e to sleep. 1nd he dreamed> and behold a ladder set up on the earth and the top of it rea$hed to hea&en> and behold the an'els of God as$endin' and des$endin' on it. 1nd behold 0eho&ah stood abo&e it and said I am 0eho&ah the God of 1braham thy father and the God

of Isaa$= the land whereon thou liest to thee will I 'i&e it and to thy seed> and thy seed shall be as the dust of the earth and thou shalt spread abroad to the west and to the east and to the north and to the south= and in thee and in thy seed shall all the families of the earth be blessed. 1nd behold I am with thee and will 8eep thee whithersoe&er thou 'oest and will brin' thee a'ain into this land> for I will not lea&e thee until I ha&e done that whi$h I ha&e spo8en to thee of. 1nd 0a$ob awa8ed out of his sleep and he said Surely 0eho&ah is in this pla$e> and I 8new it not. 1nd he was afraid and said 3ow dreadful is this pla$eK this is none other than the house of God and this is the 'ate of hea&en. 5n his Dourney to 3aran::whi$h had a double purpose= to es$ape the wrath of the disappointed 4sau and ;to ta8e him a wife;::0a$ob $ame to a $ertain pla$e where he tarried all ni'ht ;be$ause the sun was set.; 3e too8 one of the stones that abounded in the pla$e for use as a pillow and lay down to sleep. This in$ident illustrates the fa$t that when we are 'oin' throu'h an emotional e<perien$e that is leadin' us upward to a hi'her spiritual $ons$iousness we may not understand what is happenin' may ha&e no li'ht on it A;the sun was set;B but if li8e 0a$ob we tarry there in the dar8ness in meditation the messen'ers of God::ideas of Truth::will $ome to us in the sub$ons$iousness AdreamsB. 0a$obCs a$t of pla$in' a stone under his head symboli@es the effort of the understandin' to put itself in a position to unra&el the meanin' of matter and material $onditions. In the &ery midst of seemin' materiality and dar8ened understandin' the &isions of the ni'ht re&eal the ladder rea$hin' from earth to hea&en and the an'els of God Aspiritual thou'htsB as$endin' it and des$endin' it. The ladder represents the step:by:step reali@ation by means of whi$h man assimilates the di&ine ideas of Truth that $ome to him from 0eho&ah. 0eho&ah promised the land to 0a$ob and his seed and assured 0a$ob of 3is $ontinued presen$e and power= ;2ehold I am with thee and will 8eep thee whithersoe&er thou 'oest and will brin' thee a'ain into this land> for I will not lea&e thee . . . 1nd 0a$ob awa8ed out of his sleep and he said Surely 0eho&ah is in this pla$e> and I 8new it not.; God is ri'ht here in our midst. Enderstandin' when turned toward the omnipresent li'ht of Spirit opens its eyes to the astonishin' fa$t that the seemin'ly material bodies and temporal surroundin's $on$eal the immanent God. 0a$ob said ;3ow dreadful is this pla$eK this is none other than the house of God and this is the 'ate of hea&en.; ?hen di&ine wisdom re&eals to us that our seemin'ly physi$al body is ;none other than the house of God ; we are at first afraid. It seems ;dreadful; that we ha&e made the FatherCs house a ;den of robbers.; Gen. 2*=1*:22. 1nd 0a$ob rose up early in the mornin' and too8 the stone that he had put under his head and set it up for a pillar and poured oil upon the top of it. 1nd he $alled the name of that pla$e 2ethe:el= but the name of the $ity was %u@ at the first. 1nd 0a$ob &owed a &ow sayin' If God will be

with me and will 8eep me in this way that I 'o and will 8eep me in this way that I 'o and will 'i&e me bread to eat and raiment to put on so that I $ome a'ain to my fatherCs house in pea$e and 0eho&ah will be my God then this stone whi$h I ha&e set up for a pillar shall be GodCs house= and of all that thou shalt 'i&e me I will surely 'i&e the tenth unto thee. In the mornin' of this new understandin' e&en the temporal surroundin's be$ome holy in our si'ht. %i8e 0a$ob we set up the $ommon thin's the stones upon whi$h we slept in i'noran$e and pour the oil of Doy and 'ladness upon them. Then we name the pla$e Aour body temple and its affairsB 2ethel the ;house of God.; 0a$ob too8 the stone that he had used for a pillow and made a pillar of it. Instead of whinin' o&er the hardness of his e<perien$e he blessed it and made it a sustainin' point in his mind. 0a$ob was awestru$8 by the tremendous thou'ht of omnipresen$e= what seems so $ommonpla$e may be the &ery house of God and thin8in' some true thou'ht or doin' some lo&in' a$t may be the 'ate of hea&en. 0a$obCs &ow to be more faithful to God and to 'i&e 3im one tenth of all he re$ei&ed is a re$o'nition of God as the sour$e of all that man re9uires and also of the need of a $onstant reminder of this fa$t> hen$e the a'reement to 'i&e ba$8 the tithe. Those who pra$ti$e tithin' testify that it leads them into an understandin' of the relation of God to material affairs that they $an 'et in no other way. ?hen a person feels that he has God for a partner in all his finan$ial affairs he is ne&er afraid of failure or la$8. In his inner $ons$iousness man $an ma8e an a'reement of this 8ind with the Mind of Spirit and $an 8eep it in his e&eryday affairs. Many metaphysi$ians write out su$h $ontra$ts and put them away in the full assuran$e that the terms will be $arried out by both $ontra$tin' parties God and man. It is found by nearly e&eryone who tries this plan that the a'reement is fulfilled. If you would ha&e your material affairs prosper a'ree with 0eho&ah to 'i&e one tenth of your in$ome to some wor8 dedi$ated to God. If you 8eep your part of the a'reement you may rest assured that the %ord will 8eep 3is and abundantly prosper you that your finan$ial affairs will be ta8en $are of without worry or strain on your part and that you will $ome into a land where pea$e and plenty 'o hand in hand. ?hen there is re$o'nition in fa$t by the mental A0a$obB of the true nature of the bodyCs essen$e and of the spiritual nature of all life then we be'in the as$ent from self to selflessness. ?e are then willin' to 'i&e of our thou'ht substan$e to God and the house of God Athe bodyB bears witness to the sin$erity of our &ow. The natural see8s to hold onto all that it $an 'ain by fair or unfair means but the heart self as soon as it has had a &ision of the infinite see8s in its turn to 'i&e. In this dream 0a$ob heard the &oi$e of God sayin' ;To thee will I 'i&e . . .; ?hen he awo8e and $ame to himself his 9ui$8ened heart e$hoed in than8ful responsi&eness ;I will surely 'i&e . . . unto thee.L

Chapter I. Man /e&elops Spiritual Fa$ulties Genesis 2+ 3, and 31

17 1%%4G5#F is a des$ription of one thin' under the ima'e of another. It su''ests but does not spe$ifi$ally state a meanin'. 1 8ey to its interpretation is ne$essary and this is usually 'i&en in the proper names that are used. 2y the employment of su$h symbols the 2ible des$ribes man in his wholeness spirit soul and body. The names of men pla$es tents temples in e&ery $ase ha&e a meanin' relati&e to the $hara$ter of man. Mental states are thus des$ribed and it is important that the indi&idual who see8s spiritual wisdom for his re'eneration shall be able to understand the alle'ory by use of the 8ey hidden in the names. 1n e<ample of this is the name 0a$ob whi$h means ;supplanter ; one who 'radually supplants and ta8es the pla$e of the natural man in the $ons$iousness of the indi&idual and of the ra$e. To a$$omplish this 'reat wor8 it is ne$essary that the indi&iduali@ed I 1M shall ha&e $ertain e<perien$es and de&elop $ertain fa$ulties essential to the hi'her: type man that is to follow. Mysti$s tell us that man passes throu'h twel&e sta'es in his spiritual de&elopment. 4a$h of these is a parti$ular state of $ons$iousness de&eloped by a presidin' e'o or fa$ulty. The last and hi'hest state of $ons$iousness is that $omplete twel&e:sided spiritual $hara$ter attained by 0esus. This final attainment of the twel&efold man re&eals the spiritual man the ima'e and li8eness $reated in the be'innin'. These states may all be a$ti&e in the indi&idual $ons$iousness at the same time but the dominant one will indi$ate the point the person has rea$hed in his de&elopment. 0a$ob was o&erde&eloped intelle$tually and robbed his body A4sauB of its ri'htful herita'e of life. This wron' was atoned for when he di&ided his a$$umulated wealth with 4sau. In the meantime he had de&eloped the spiritual side of his life and had brou'ht forth a number of fa$ulties AsonsB. Gen. 2+=1:1!. Then 0a$ob went on his Dourney> and $ame to the land of the $hildren of the east. 1nd he loo8ed and behold a well in the field and lo three flo$8s of sheep lyin' there by it> for out of that well they watered the flo$8s= and the stone upon the wellCs mouth was 'reat. 1nd thither were all the flo$8s 'athered= and they rolled the stone from the wellCs mouth and watered the sheep and put the stone a'ain upon the wellCs mouth in its pla$e. 1nd 0a$ob said unto them My brethren when$e are yeI 1nd they said 5f 3aran are we. 1nd he said unto them 6now ye %aban the son of 7ahorI 1nd they said ?e 8now him. 1nd he said unto them Is it well with himI 1nd they said It is well= and behold #a$hel his dau'hter $ometh with the sheep. 1nd he said %o it is yet hi'h day neither is it time that the $attle should be 'athered to'ether= water ye the sheep and 'o and feed them. 1nd they said ?e $annot

until all the flo$8s be 'athered to'ether and they roll the stone from the wellCs mouth> then we water the sheep. ?hile he was yet spea8in' with them #a$hel $ame with her fatherCs sheep> for she 8ept them. 1nd it $ame to pass when 0a$ob saw #a$hel the dau'hter of %aban his motherCs brother and the sheep of %aban his motherCs brother that 0a$ob went near and rolled the stone from the wellCs mouth and watered the flo$8 of %aban his motherCs brother. 1nd 0a$ob 8issed #a$hel and lifted up his &oi$e and wept. 1nd 0a$ob told #a$hel that he was her fatherCs brother and that he was #ebe8ahCs son= and she ran and told her father. 1nd it $ame to pass when %aban heard the tidin's of 0a$ob his sisterCs son that he ran to meet him and embra$ed him and 8issed him and brou'ht him to his house. 1nd he told %aban all these thin's. 1nd %aban said to him Surely thou art my bone and my flesh. 1nd he abode with him the spa$e of a month. 1nd %aban said unto 0a$ob be$ause thou art my brother shouldest thou therefore ser&e me for nou'htI tell me what shall thy wa'es beI Metaphysi$ally interpreted 0a$obCs Dourneyin' toward the east is a way of sayin' that the illumined intelle$t is penetratin' deeper into the inner spiritual $ons$iousness. The well of water symboli@es an innate spiritual life $apa$ity in the body $ons$iousness. The three flo$8s of sheep represent three states of physi$al e<isten$e ea$h on its own plane e<pressin' the inno$ent obedient a$ti&ity of life. The people 0a$ob &isits are li&in' in 3aran the name of whi$h means ;stron' ; ;e<alted ; ;mountaineer;> the people bein' not ne$essarily spiritual but ha&in' hi'h ideals. Their $on$epts are limited in e<pression A;they put the stone a'ain upon the wellCs mouth in its pla$e;B. %aban represents the unsophisti$ated natural man whose pure hi'h ideals are e<pressed by #a$hel and %eah Athey shepherd his sheep or thou'htsB. 0a$ob Arelated throu'h his mother to this di&ine: natural plane of $ons$iousnessB now ma8es a $loser $onta$t that brin's about prosperity for all $on$erned. Gen. 2+=1(:3,. 1nd %aban had two dau'hters= the name of the elder was %eah and the name of the youn'er was #a$hel. 1nd %eahCs eyes were tender> but #a$hel was beautiful and well:fa&ored. 1nd 0a$ob lo&ed #a$hel> and he said I will ser&e thee se&en years for #a$hel thy youn'er dau'hter. 1nd %aban said It is better that I 'i&e her to thee than that I should 'i&e her to another man= abide with me. 1nd 0a$ob ser&ed se&en years for #a$hel> and they seemed unto him but a few days for the lo&e he had to her. 1nd 0a$ob said unto %aban Gi&e me my wife for my days are fulfilled that I may 'o in unto her. 1nd %aban 'athered to'ether all the men of the pla$e and made a feast. 1nd it $ame to pass in the e&enin' that he too8 %eah his dau'hter and brou'ht her to him> and he went in unto her. 1nd %aban 'a&e Jilpah his handmaid unto his dau'hter %eah for a handmaid. 1nd it $ame to

pass in the mornin' that behold it was %eah= and he said to %aban ?hat is this thou hast done unto meI did not I ser&e with thee for #a$helI wherefore then has thou be'uiled meI 1nd %aban said It is not so done in our pla$e to 'i&e the youn'er before the first:born. Fulfil the wee8 of this one and we will 'i&e thee the other also for the ser&i$e whi$h thou shalt ser&e with me yet se&en other years. 1nd 0a$ob did so and fulfilled her wee8= and he 'a&e him #a$hel his dau'hter to wife. 1nd %aban 'a&e to #a$hel his dau'hter 2ilhah his handmaid to be her handmaid. 1nd he went in also unto #a$hel and he lo&ed also #a$hel more than %eah and ser&ed with him yet se&en other years. ?hen unselfish lo&e tou$hes the heart self drops out of the mind. %o&e in the heart lifts us out of the time limitations of sense $ons$iousness into the Doy of the eternal present. ?hen we for'et oursel&es in the ser&i$e of lo&e the selflessness of God ta8es possession of our bein'. Fet the selfless man is e&er the self:possessed man su$h is the parado< of spiritual law. The hi'her self in man lo&es the pure natural soul A#a$helB and wor8s Doyously to possess it. The hi'her self also lo&es the human part of the soul A%eahB with an obDe$ti&e lo&e and feeds it with the endurin' substan$e of true thou'ht. 0a$ob was true to %eah. ?e $an sustain the whole $ons$iousness in health and unfailin' stren'th by re$o'ni@in' it as the essen$e of in&isible substan$e. The lo&e story of 0a$ob and #a$hel is one of the most beautiful in all literature. 0a$ob ser&ed her father se&en years for her hand and was then disappointed be$ause he had to marry her elder sister %eah. 3e then ser&ed se&en more years for #a$hel whi$h be$ause of his 'reat lo&e for her seemed but a few days. The name 2ilhah means ;bashfulness ; ;timidity ; ;tenderness.; 2ilhah represents a tenden$y of the soul toward self:abasement. The name Jilpah means ;distillin' ; ;lea8in'.; Jilpah symboli@es the unfoldin' soul of man in whi$h as yet too mu$h of the human is in e&iden$e. Gen. 2+=31:3!. 1nd 0eho&ah saw that %eah was hated and he opened her womb= but #a$hel was barren. 1nd %eah $on$ei&ed and bare a son and she $alled his name #euben= for she said 2e$ause 0eho&ah hath loo8ed upon my affli$tion> for now my husband will lo&e me. 1nd she $on$ei&ed a'ain and bare a son= and said 2e$ause 0eho&ah hath heard that I am hated he hath therefore 'i&en me this son also= and she $alled his name Simeon. 1nd he $on$ei&ed a'ain and bare a son> and said 7ow this time will my husband be Doined unto me be$ause I ha&e borne him three sons= therefore was his name $alled %e&i. 1nd she $on$ei&ed a'ain and bare a son= and she said This time will I praise 0eho&ah= therefore she $alled his name 0udah> and she left off bearin'. The first $hild born to %eah was #euben. 1t his birth she $ried ;0eho&ah hath loo8ed

upon my affli$tion.; The emphasis is on the word loo8ed and we find that the name #euben means ;a son seen ; ;&ision of the son.; Thus the mother re&ealed the $hara$ter of the fa$ulty represented by the $hild and this is li8ewise true in the $ase of ea$h of the sons. The first fa$ulty brou'ht forth in manCs spiritual de&elopment is &ision the ability to dis$ern the reality of Spirit that lies ba$8 of e&ery form or symbol in the material world. %i8e 0a$ob all Truth see8ers are an<ious to de&elop faith A2enDaminB to remo&e mountains and ima'ination A0osephB to mold substan$e to their desires but also li8e 0a$ob they must brin' forth the fa$ulties of seein' hearin' feelin' praise Dud'ment stren'th power understandin' @eal and order on the spiritual plane. Simeon the se$ond son of %eah represents hearin' or in a broader sense re$epti&ity. ?hen man is re$epti&e to the inflow of Spirit nothin' $an 8eep his 'ood from him and he is in a position to ma8e rapid strides in his de&elopment. ?hen %e&i the third son was born %eah e<$laimed ;7ow this time will my husband be Doined unto me.; The emphasis is on the word Doined. %e&i means ;unitin' ; whi$h in the body is feelin' in the soul $ompassion and in the spirit lo&e. The fa$ulty of lo&e is the unifyin' prin$iple in $ons$iousness. It $onne$ts our for$es with that on whi$h we $enter our attention. ?hen our attention is fo$used on Spirit these fa$ulties be$ome spirituali@ed. ?hen we ele&ate lo&e A%e&iB to the plane of Spirit A0ohnB it draws to us all that the soul re9uires. ?hen it is 8ept on the lower plane as feelin' or emotion it often leads to selfishness to indul'en$e e&en to &iolen$e. The fourth son of 0a$ob and %eah was 0udah. In the 3ebrew this name means ;praise 0eho&ah.; In Spirit this is prayer and the fa$ulty of a$$umulatin' spiritual substan$e. In sense $ons$iousness this fa$ulty be$omes a$9uisiti&eness the desire to a$$umulate material thin's and if the self is dominant the fa$ulty ;hath a de&il; A0udasB. Gen. 3,=1:*. 1nd when #a$hel saw that she bare 0a$ob no $hildren #a$hel en&ied her sister> and she said unto 0a$ob Gi&e me $hildren or else I die. 1nd 0a$obCs an'er was 8indled a'ainst #a$hel= and he said 1m I in GodCs stead who hath withheld from thee the fruit of the wombI 1nd she said 2ehold my maid 2ilhah 'o in unto her> that she may bear upon my 8nees and I also may obtain $hildren by her. 1nd she 'a&e him 2ilhah her handmaid to wife= and 0a$ob went in unto her. 1nd 2ilhah $on$ei&ed and bare 0a$ob a son. 1nd #a$hel said God hath Dud'ed me and hath also heard my &oi$e and hath 'i&en me a son= therefore $alled she his name /an. 1nd 2ilhah #a$helCs handmaid $on$ei&ed a'ain and bare 0a$ob a se$ond son. 1nd #a$hel said ?ith mi'hty wrestlin's ha&e I wrestled with my sister and ha&e pre&ailed= and she $alled his name 7aphtali. #a$hel and 2ilhah represent soul attitudes. The name #a$hel means ;Dourneyin' ; ;mi'ratin' ; whi$h indi$ates a transitory state. In this instan$e #a$hel was findin' fault

with 0a$ob AI 1MB. Su$h an attitude thwarts the inflow of Spirit. This is why #a$hel had not $on$ei&ed. 2ilhah was modest and tea$hable $onse9uently re$epti&e to Spirit. This re$epti&ity opens the door to spiritual inspiration whose fruit is 'ood Dud'ment A/anB and stren'th of $hara$ter A7aphtaliB. That there is a $lose relation between the physi$al mental and spiritual aspe$ts of stren'th is shown by the fa$t that the ba$8 be$omes tired when thou'hts of the burdens of materiality are held. The reali@ation that all stren'th is primarily spiritual relie&es this $ondition and stren'th is restored. A;%o now his stren'th is in his loins ; says 0ob.B Man retards his spiritual 'rowth by his material thin8in' and his mental $lin'in' to the thin's of the world. The fa$ulties of Dud'ment and stren'th find e<pression in the physi$al or more outer $ons$iousness of man but their true ori'in is Spirit and their spiritual nature and spiritual a$ti&ity are in due time established. The hi'her e<pression of this fa$ulty is symboli@ed by 0esusC apostle 1ndrew. 0a$ob and his sons li&ed se&eral hundred years before the time of 0esus hen$e represent the eariler sta'es of manCs de&elopment. They were natural men li&in' by sense and emotion yet possessin' 'reat spiritual possibilities. In the same way our fa$ulties in the first sta'es of their unfoldment e<press themsel&es on the lower planes of sense. %i8e e&erythin' else with whi$h we ha&e to deal they ha&e a physi$al a mental and a spiritual side to brin' into manifestation. The fa$ulties e&ol&e on three planes. 0a$ob bein' a type of the illumined mental his sons espe$ially portray ideals. 2y de&elopin' our ideals we may attain to a hi'h de'ree of human perfe$tion. 2ut before we $an be$ome anythin' more than human or mortal our fa$ulties must be spirituali@ed and put to wor8 on the hea&enly plane. 0ust as the sense man has rea$hed his present sta'e by the de&elopment of the senses so the di&ine man must e&ol&e by the de&elopment of his spiritual powers. The fa$ulties in&ol&ed are essentially the same differin' only as re'ards the plane on whi$h they are e<pressed sin$e body soul and spirit are really one and are separated only in $ons$iousness. Gen. 3,=+:13. ?hen %eah saw that she had left off bearin' she too8 Jilpah her handmaid and 'a&e her to 0a$ob to wife. 1nd Jilpah %eahCs handmaid bare 0a$ob a son. 1nd %eah said FortunateK and she $alled his name Gad. 1nd Jilpah %eahCs handmaid bare 0a$ob a se$ond son. 1nd %eah said 3appy am IK for the dau'hters will $all me happy= and she $alled his name 1sher. %eahCs maid Jilpah Awhose name means ;distillin' ; ;e<tra$tin' an essen$e;B was the mother of the ne<t two sons Gad and 1sher. Gad symboli@es power whi$h at this sta'e of de&elopment is on the personal plane. /i&ine Mind 'i&es man power o&er his thou'hts and ideas and the for$es of the soul. In the hi'her $ons$iousness this power is e<er$ised o&er the self and inner $onditions rather than o&er other persons and the world without. The hi'her e<pression is shown by the apostle -hilip. 1sher symboli@es understandin' whi$h $orresponds to wisdom in the realm of Spirit

AThomasB. Throu'h his 8nowin' fa$ulty man a$9uires a body of 8nowled'e by study and obser&ation of the world without. Throu'h the same fa$ulty he a$9uires wisdom by bein' re$epti&e to the Spirit within. Tennyson brin's out this differen$e $learly when he says ;6nowled'e is earthly of the mind> but wisdom is hea&enly of the soul.; 0a$ob now had ei'ht sons four by %eah two by 2ilhah and two by Jilpah. Gen. 3,=14:21. 1nd #euben went in the days of wheat har&est and found mandra8es in the field and brou'ht them unto his mother %eah. Then #a$hel said to %eah Gi&e me I pray thee of thy sonCs mandra8es. 1nd she said unto her Is it a small matter that thou hast ta8en away my husbandI and wouldest thou ta8e away my sonCs mandra8es alsoI 1nd #a$hel said Therefore he shall lie with thee to:ni'ht for thy sonCs mandra8es. 1nd 0a$ob $ame from the field in the e&enin' and %eah went out to meet him and said Thou must $ome in unto me> for I ha&e surely hired thee with my sonCs mandra8es. 1nd he lay with her that ni'ht. 1nd God hear8ened unto %eah and she $on$ei&ed and bare 0a$ob a fifth son. 1nd %eah said God hath 'i&en me my hire be$ause I 'a&e my handmaid to my husband= and she $alled his name Issa$har. 1nd %eah $on$ei&ed a'ain and bare a si<th son to 0a$ob. 1nd %eah said God hath endowed me with a 'ood dowry> now will my husband dwell with me be$ause I ha&e borne him si< sons= and she $alled his name Jebulun. 1nd afterwards she bare a dau'hter and $alled her name /inah. There is an interestin' story in $onne$tion with the birth of the ne<t son. In the 5riental household where there were se&eral wi&es there were sure to be petty Dealousies and nai&e intri'ues. 0a$ob spent most of his time with #a$hel sin$e she was his fa&orite. To 'et his attention %eah bar'ained with #a$hel to 8eep out of the way for a while and as a reward 'a&e her some mandra8es or ;lo&e apples; that her son #euben had brou'ht in to her. %eah had 'reat @eal and was ne&er dis$oura'ed by her failure of her attempts to win 0a$obCs fa&or. ?hen the $hild was born she $alled him Issa$har a name meanin' ;there is reward.; Metaphysi$ally he represents the fa$ulty of @eal a$ti&e in substan$e and in the body $ons$iousness. Jeal is a stron' for$e the ur'e behind all thin's and the impulse to e&ery a$hie&ement. It sets in motion all the ma$hinery of the uni&erse to attain the obDe$t of its desire. It should be tempered with understandin' and lo&e else it be$omes a destru$ti&e for$e. 4&en a $riminal may be @ealous in his wor8. The spiritual side of the @eal fa$ulty is represented by the apostle Simon the Canaanite. It is worthy of note that %eah::metaphysi$ally the human soul as distin'uished from the more ad&an$ed soul A#a$helB::was the mother of si< or one half of 0a$obCs sons. The last one she brou'ht forth was 2ebulun Awhose name means ;habitation ; ;nei'hbor;B and who symboli@es the fa$ulty of order. 5rder is the first law of the uni&erse. Indeed there $ould be no uni&erse unless its &arious parts were 8ept in perfe$t harmony. In the sense

mind there is disorder manifest in $onfusion of thou'ht and a$tion while in /i&ine Mind e&erythin' is perfe$t order. Therefore it is most important if we are to sur&i&e at all that our thou'hts be put in order and 8ept in harmony with di&ine intelli'en$e. 4&en in the small details of life su$h as dress $on&ersation eatin' sleepin' and wor8in' system and order enables one to li&e a ri$her and fuller life. 2ut only in di&ine order $an be found the life abundant and eternal. This order is established in our body and affairs when we li&e up to the hi'her $on&i$tions of our bein' under the 'uidan$e of spiritual understandin'. 7o man:made law $an be stron' true or e<a$t enou'h to insure perfe$t order. 5nly when man be$omes $ons$ious of who and what he is $an he e<er$ise his God:'i&en dominion and brin' his life into line with the prin$iple of di&ine order whi$h is mind idea and manifestation. The apostle 0ames son of 1lphaeus symboli@es order on the spiritual plane. The name /inah the dau'hter of %eah and 0a$ob means ;Dud'ed ; ;Dustified ; ;a$9uitted ; ;a&en'ed.; /inah represents the soul side or feminine aspe$t of the Dud'ment fa$ulty in man> it mi'ht be $alled intuition the intuition of the natural man. Gen. 3,=22:2!. 1nd God remembered #a$hel and God hear8ened to her and opened her womb. 1nd she $on$ei&ed and bare a son= and said God hath ta8en away my reproa$h= and she $alled his name 0oseph sayin' 0eho&ah add to me another Son. 1nd it $ame to pass when #a$hel had borne 0oseph that 0a$ob said to %aban Send me away that I may 'o unto mine own pla$e and to my $ountry. /urin' all this time 0a$ob had been ser&in' his father:in:law %aban in the $ountry of 3aran. This was a hi'h or mountainous pla$e and metaphysi$ally denotes the hi'h state of $ons$iousness in whi$h the indi&idual is stren'thened and 'i&en the determination to 'o forward to spiritual enli'htenment and full de&elopment. 4le&en of 0a$obCs sons were born in 3aran the last of whom was 0oseph the $hild of #a$hel the belo&ed. In the hi'h state of spiritual $ons$iousness man de&elops the fa$ulties from the simple one of seein' to that of ima'ination the fa$ulty represented by 0oseph. Gen. 3,=2(:43. Gi&e me my wi&es and my $hildren for whom I ha&e ser&ed thee and let me 'o= for thou 8nowest my ser&i$e wherewith I ha&e ser&ed thee. 1nd %aban said unto him If now I ha&e found fa&or in thine eyes tarry= for I ha&e di&ined that 0eho&ah hath blessed me for thy sa8e. 1nd he said 1ppoint me thy wa'es and I will 'i&e it. 1nd he said unto him Thou 8nowest how I ha&e ser&ed thee and how thy $attle ha&e fared with me. For it was little whi$h thou hadst before I $ame and it hath in$reased unto a multitude> and 0eho&ah hath blessed thee whithersoe&er I turned= and now when shall I pro&ide for mine own house alsoI 1nd he said ?hat shall I 'i&e theeI and 0a$ob said Thou shalt not 'i&e me au'ht= if thou wilt do this thin' for me I

will a'ain feed thy flo$8 and 8eep it. I will pass throu'h all thy flo$8 to:day remo&in' from then$e e&ery spe$8led and spotted one and e&ery bla$8 one amon' the sheep and the spotted and spe$8led amon' the 'oats= and of su$h shall be my hire. So shall my ri'hteousness answer for me hereafter when thou shalt $ome $on$ernin' my hire that is before thee= e&ery one that is not spe$8led and spotted amon' the 'oats and bla$8 amon' the sheep that if found with me shall be $ounted stolen. 1nd %aban said 2ehold I would it mi'ht be a$$ordin' to thy word. 1nd he remo&ed that day the he:'oats that were rin'strea8ed and spotted and all the she:'oats that were spe$8led and spotted e&ery one that had white in it and all the bla$8 ones amon' the sheep and 'a&e them into the hand of his sons> and he set three daysC Dourney betwi<t himself and 0a$ob= and 0a$ob fed the rest of %abanCs flo$8s. 1nd 0a$ob too8 him rods of fresh poplar III of the almond and of the plane: tree> and peeled white strea8s in them and made the white appear whi$h was in the rods. 1nd he set the rods whi$h he had peeled o&er a'ainst the flo$8s in the 'utters in the waterin':trou'hs where the flo$8s $ame to drin8> and they $on$ei&ed when they $ame to drin8. 1nd the flo$8s $on$ei&ed before the rods and the flo$8s brou'ht forth rin'strea8ed spe$8led and spotted. 1nd 0a$ob separated the lambs and set the fa$es of the flo$8s toward the rin'strea8ed and all the bla$8 in the flo$8 of %aban= and he put his own dro&es apart and put them not unto %abanCs flo$8. 1nd it $ame to pass whensoe&er the stron'er of the flo$8 did $on$ei&e that 0a$ob laid the rods before the eyes of the flo$8 in the 'utters that they mi'ht $on$ei&e amon' the rods> but when the flo$8 were feeble he put them not in= so the feebler were %abanCs and the stron'er 0a$obCs. 1nd the man in$reased e<$eedin'ly and had lar'e flo$8s and maidser&ants and men:ser&ants and $amels and asses. This S$ripture is 9uite symboli$al of $onditions within oursel&es. 5ne of the for$es operati&e in the illumined intelle$t A0a$obB is the ima'e:ma8in' fa$ulty of the mind. In this S$ripture the a$ti&ity of this fa$ulty is freely e<emplified. The ima'ination has the ability and power to throw onto the s$reen of &isibility in substan$e and life any idea that the mind $on$ei&es. This a$$ounts for the rapid in$rease in 0a$obCs possessions. 0a$ob ser&ed %aban se&en years thin8in' he would 'et #a$hel Athe spiritual soulB to wife only to find that %eah Athe human soulB had been substituted. This would indi$ate that %aban in one aspe$t of his nature was somethin' of a tri$8ster. 0a$ob then had to wor8 another se&en years to pay for #a$hel. 3owe&er there is only one presen$e one power one intelli'en$e and oneCs own must $ome to him. ?hen the soul loo8s steadily to 5mnipresen$e it finds that the law of e9uilibrium adDusts all $onditions. For his hire 0a$ob was to ta8e from %abanCs flo$8 all the rin':strea8ed and spe$8led and spotted

$attle all the bla$8 sheep and all the spe$8led and spotted 'oats> whi$h he remo&ed some little distan$e. In addition to this he was to re$ei&e from the in$rease of %abanCs flo$8s whi$h were free from these mar8in's all those animals whi$h bore the same mar8in's as 0a$obCs flo$8s. ?hen the stron' healthy herds were ready to $on$ei&e 0a$ob pla$ed in the 'utters around the waterin' trou'hs where they $ame to drin8 rods of fresh poplar and of almond and of the plane tree in whi$h he had peeled white strea8s> the flo$8s $on$ei&ed before these rods and they brou'ht forth youn' that were rin':strea8ed spe$8led and spotted. ?hen the wea8 flo$8s were ready to $on$ei&e and $ame to drin8 he too8 away the rods in whi$h he had peeled the white strea8s. In the end 0a$ob had lar'e stron' healthy herds and %aban had small and wea8 herds. Ta8in' it all in all the illumined intelle$t A0a$obB re$ei&es all that it deser&es. These passa'es in Genesis show the ur'e toward hi'her thin's on the part of those who re$ei&ed the 9ui$8enin' of the Spirit. 0a$ob %aban and %abanCs family were of the same sto$8 but 0a$ob was more spiritually awa8ened and be$ause of his superior understandin' all those with whom he was asso$iated enDoyed in$rease of understandin' and substan$e. %aban said to 0a$ob ;I ha&e di&ined that 0eho&ah hath blessed me for thy sa8e.; Separatin' the animals owned Dointly by %aban and 0a$ob implies that the &ital for$es ha&e e<panded to the point where finer types are possible. These types are represented as ;rin'strea8ed spe$8led and spotted ; and they fell to 0a$ob. 0a$ob also dis$o&ered that he $ould in$rease his ;flo$8s; by usin' his ima'e:ma8in' fa$ulty fo$usin' the mind on a $ertain ima'e when he was in $reati&e $ons$iousness. The s$ulptor ma8es a mental ima'e of the thin' he is $ar&in' and it appears under the impa$t of his hand. Gen. 31=1:1(. 1nd he heard the words of %abanCs sons sayin' 0a$ob hath ta8en away all that was our fatherCs> and of that whi$h was our fatherCs hath he 'otten all this 'lory. 1nd 0a$ob beheld the $ountenan$e of %aban and behold it was not toward him as beforetime. 1nd 0eho&ah said unto 0a$ob #eturn unto the land of thy fathers and to thy 8indred> and I will be with thee. 1nd 0a$ob sent and $alled #a$hel and %eah to the field unto his flo$8 and said unto them I see your fatherCs $ountenan$e that it is not toward me as beforetime> but the God of my father hath been with me. 1nd ye 8now that with all my power I ha&e ser&ed your father. 1nd your father hath de$ei&ed me and $han'ed my wa'es ten times> but God suffered him not to hurt me. If he said thus The spe$8led shall be thy wa'es> then all the flo$8 bare spe$8led= and if he said thus The rin'strea8ed shall be thy wa'es> then bare all the flo$8 rin'strea8ed. Thus God hath ta8en away the $attle of your father and 'i&en them to me. 1nd it $ame to pass at the time that the flo$8 $on$ei&e that I lifted up mine eyes and saw in a dream and behold the he:'oats whi$h

leaped upon the flo$8 were rin'strea8ed spe$8led and 'ri@@led. 1nd the an'el of God said unto me in the dream 0a$ob= and I said 3ere am I. 1nd he said %ift up now thine eyes and see= all the he:'oats whi$h leap upon the flo$8 are rin'strea8ed spe$8led and 'ri@@led= for I ha&e seen all that %aban doeth unto thee. I am the God of 2eth:el where thou anointedst a pillar where thou &owedst a &ow unto me= now arise 'et thee out from this land and return unto the land of thy nati&ity. 1nd #a$hel and %eah answered and said unto him Is there yet any portion or inheritan$e for us in our fatherCs houseI 1re we not a$$ounted by him as forei'nersI for he hath sold us and hath also 9uite de&oured our money. For all the ri$hes whi$h God hath ta8en away from our father that is ours and our $hildrenCs= now then whatsoe&er God hath said unto thee do. %aban and his family represent the pure natural in man to whi$h 0a$ob Aspiritual illuminationB brin's e<pansion. %aban a$8nowled'ed that 0a$ob had brou'ht him prosperity. 2ut the spiritually illumined intelle$t A0a$obB reaps a share of the in$rease and to this the natural man obDe$ts when his sons or ;afterthou'hts; $all his attention to it. In his dream 0eho&ah showed 0a$ob Aillumined intelle$tB that he had finished his wor8 in 3aran Aa hi'h e<alted state of $ons$iousness on the natural planeB and now must fun$tion in a more fertile produ$ti&e soil. 3e must return with his possessions to the land of his nati&ity. The wi&es for whom 0a$ob had labored also had their substan$e share and inherited part of the in$rease. ?hen the mind is spiritually 9ui$8ened all the fa$ulties respond espe$ially the ima'ination as indi$ated by the ;rin'strea8ed spe$8led and 'ri@@led; pro'eny. Gen. 31=1) 1*. Then 0a$ob rose up and set his sons and his wi&es upon the $amels> and he $arried away all his $attle and all his substan$e whi$h he had 'athered the $attle of his 'ettin' whi$h he had 'athered in -addan:aram to 'o to Isaa$ his father unto the land of Canaan. 0a$ob was mo&in' from 3aran all the possessions he had a$9uired in -addan:aram Athe pla$e of substan$e in the or'anismB to Canaan Athe state of $ons$iousness that to the indi&idual is the 8in'dom of hea&enB. 3e too8 away with him a 'reat wealth of substan$e in$ludin' $amels $attle sheep 'old and sil&er and e&en the teraphim Ahi'hest thou'htsB of that land. ;I am the God of 2ethel where thou anointedst a pillar where thou &owedst a &ow unto me= now arise 'et thee out from this land and return unto the land of thy nati&ity.; ?e re$all that 2ethel ;the house of God ; symboli@es the $ons$iousness in whi$h 0a$ob dwelt when he beheld the ladder rea$hin' to hea&en and e<$laimed ;Surely 0eho&ah is

in this pla$e> and I 8new it not.; Gen. 31=1+:21. 7ow %aban was 'one to shear his sheep= and #a$hel stole the teraphim that were her fatherCs. 1nd 0a$ob stole away unawares to %aban the Syrian in that he told him not that he fled. So he fled with all that he had> and he rose up and passed o&er the #i&er and set his fa$e toward the mountain of Gilead. Gilead represents a hi'h state of $ons$iousness where Spirit re&eals its dis$ernin' Dud'in' power. In this state of $ons$iousness man refuses to allow his hi'h ideals to be$ome subDe$t to error reasonin's. Thus his spiritual dis$ernment is not $louded by mortal thin8in'. Gen. 31=22:32. 1nd it was told %aban on the third day that 0a$ob was fled. 1nd he too8 his brethren with him and pursued after him se&en daysC Dourney> and he o&ertoo8 him in the mountain of Gilead. 1nd God $ame to %aban the Syrian in a dream of the ni'ht and said unto him Ta8e heed to thyself that thou spea8 not to 0a$ob either 'ood or bad. 1nd %aban $ame up with 0a$ob. 7ow 0a$ob had pit$hed his tent in the mountain= and %aban with his brethren en$amped in the mountain of Gilead. 1nd %aban said to 0a$ob ?hat hast thou done that thou hast stolen away unawares to me and $arried away my dau'hters as $apti&es of the swordI ?herefore didst thou flee se$retly and steal away from me and didst not tell me that I mi'ht ha&e sent thee away with mirth and with son's with tabret and with harp> and didst not suffer me to 8iss my sons and my dau'htersI now hast thou done foolishly. It is in the power of my hand to do you hurt= but the God of your father spa8e unto me yesterni'ht sayin' Ta8e heed to thyself that thou spea8 not to 0a$ob either 'ood or bad. 1nd now thou'h thou wouldest needs be 'one be$ause thou sore lon'edst after thy fatherCs house yet wherefore hast thou stolen my 'odsI 1nd 0a$ob answered and said to %aban 2e$ause I was afraid= for I said %est thou shouldest ta8e thy dau'hters from me by for$e. ?ith whomsoe&er thou findest thy 'ods he shall not li&e= before our brethren dis$ern thou what is thine with me and ta8e it to thee. For 0a$ob 8new not that #a$hel had stolen them. The teraphim were household 'ods of the 4astern peoples. They were ima'es apparently human in form that were used for purposes of worship in the homes of the people. They were supposed to brin' prosperity and health and 'eneral domesti$ 'ood. 4&en the Israelites used these ima'es mu$h of the time thou'h the pra$ti$e was of heathen ori'in. Metaphysi$ally the teraphim represent thou'hts tendin' to the outer only for supply prote$tion and all 'ood A'i&ers of prosperity 'uardians of $omforts nourishers domesti$ idolsB> thou'hts that imply trust in the many outer $hannels throu'h whi$h oneCs 'ood $omes to one instead of faith in God as oneCs sustenan$e and power of

de&elopment> also the many thou'hts and desires that man entertains and 'i&es e<pression to in outer ways and that should first of all be $entered in the one -resen$e within him. Gen. 31=33:!3. 1nd %aban went into 0a$obCs tent and into %eahCs tent and into the tent of the two maid:ser&ants> but he found them not. 1nd he went out of %eahCs tent and entered into #a$helCs tent. 7ow #a$hel had ta8en the teraphim and put them in the $amelCs saddle and sat upon them. 1nd %aban felt all about the tent but found them not. 1nd she said to her father %et not my lord be an'ry that I $annot rise up before thee> for the manner of women is upon me. 1nd he sear$hed but found not the teraphim. 1nd 0a$ob was wroth and $hode with %aban= and 0a$ob answered and said to %aban ?hat is my trespassI what is my sin that thou hast hotly pursued after meI ?hereas thou hast felt about all my stuff what hast thou found of all thy household stuffI Set it here before my brethren and thy brethren that they may Dud'e betwi<t us two. These twenty years ha&e I been with thee> thy ewes and thy she:'oats ha&e not $ast their youn' and the rams of thy flo$8s ha&e I not eaten. That whi$h was torn of beasts I brou'ht not unto thee> I bare the loss of it> of my hand didst thou re9uire it whether stolen by day or stolen by ni'ht. Thus I was> in the day the drou'ht $onsumed me and the frost by ni'ht> and my sleep fled from mine eyes. These twenty years ha&e I been in thy house> I ser&ed thee fourteen years for thy two dau'hters and si< years for thy flo$8= and thou hast $han'ed my wa'es ten times. 4<$ept the God of my father the God of 1braham and the Fear of Isaa$ had been with me surely now hadst thou sent me away empty. God hath seen mine affli$tion and the labor of my hands and rebu8ed thee yesterni'ht. 1nd %aban answered and said unto 0a$ob The dau'hters are my dau'hters and the $hildren are my $hildren and the flo$8s are my flo$8s and all that thou seest is mine= and what $an I do this day unto these my dau'hters or unto their $hildren whom they ha&e borneI 1nd now $ome let us ma8e a $o&enant I and thou> and let it be for a witness between me and thee. 1nd 0a$ob too8 a stone and set it up for a pillar. 1nd 0a$ob said unto his brethren Gather stones> and they too8 stones and made a heap= and they did eat there by the heap. 1nd %aban $alled it 0e'ar:saha dutha= but 0a$ob $alled it Galeed. 1nd %aban said This heap is witness between me and thee this day. Therefore was the name of it $alled Galeed= and Mispah for he said 0eho&ah wat$h between me and thee when we are absent one from another. If thou shalt affli$t my dau'hters and if thou shalt ta8e wi&es besides my dau'hters no man is with us> see God is witness betwi<t me and thee. 1nd %aban said to 0a$ob 2ehold this heap and behold the pillar whi$h I ha&e set betwi<t me and thee. This heap be witness and the pillar be witness that I will not pass o&er this heap to

thee and that thou shalt not pass o&er this heap and this pillar unto me for harm. The God of 1braham and the God of 7ahor the God of their father Dud'e betwi<t us. 1nd 0a$ob sware by the Fear of his father Isaa$. Man should remember always that he does not li&e by bread alone by outer ways and means but by e&ery word that pro$eeds out of the mouth of God= by the inner $reati&e sustainin' ener'i@in' life lo&e power stren'th and intelli'en$e of Spirit. %aban symboli@es that whi$h is pure and 'entle. 3e was told in a dream what had happened but God also re&ealed to him that he was not to spea8 'ood or bad to 0a$ob. 3owe&er he sear$hed the tents for the teraphim without dis$o&erin' them as #a$hel had pla$ed them on the $amelCs ba$8 under the saddle on whi$h she was ridin'. 1 $o&enant was made between 0a$ob and %aban. They 'athered stones in a heap and they ate there. %aban $alled the heap 0e'ar:sahadutha the 1ramai$ name for Galeed. Galeed means ;massi&e witness ; ;heap of witnesses ; ;ro$8 of time ; ;'reat enduran$e.; It was the heap of stones that 0a$ob and %aban 'athered for a witness between them when 0a$ob with his wi&es $hildren and possessions left %aban to return to 4sau and to 0a$obCs own $ountry. It was also $alled Mi@pah ;wat$htower ; and thus si'nifies the wat$htower of prayer while Galeed si'nifies the witness that Spirit with man bears to Truth. 2y followin' the true 0eho&ah Spirit in oursel&es we shall always deal Dustly with e&ery phase of our $ons$iousness and of our entire or'anism as well as with persons. ;This heap be witness and the pillar be witness that I will not pass o&er this heap to thee and that thou shalt not pass o&er this heap and this pillar unto me for harm.; Gen. 31=!4 !!. 1nd 0a$ob offered a sa$rifi$e in the mountain and $alled his brethren to eat bread= and they did eat bread and tarried all ni'ht in the mountain. 1nd early in the mornin' %aban rose up and 8issed his sons and his dau'hters and blessed them= and %aban departed and returned unto his pla$e. 0a$ob offered a sa$rifi$e and he and his brethren ate bread to'ether. The sa$rifi$e $onsisted of an animal slau'htered as an offerin' to the deity in man symboli@in' the surrender to Spirit of the animal for$es that they may be transmuted into hi'her states of $ons$iousness. 4atin' bread means Doinin' in $ommunion parta8in' of spiritual substan$e. 4arly in the mornin' %aban arose and 8issed his sons and his dau'hters in to8en of affe$tion. Then he in&o8ed di&ine fa&or upon them and returned to his pla$e.

Chapter . The Spiritual Gains -re$eden$e of the Mental Genesis 32 33 34 3! and 3(

M17 /4"4%5-S his fa$ulties in an orderly manner when he loo8s to /i&ine Mind as the one and only 'uide. 2ut he does not always see8 this inner wisdom and the result is a disorderly de&elopment. 0a$ob represents the mind in man that dire$ts the physi$al

body A4sauB in all its a$ts. In di&ine order 0a$ob should be born first::we should thin8 before we a$t::but we find that as a rule people do not refle$t and then a$t and espe$ially is this true amon' people who are in the first sta'es of their ra$e Dourney. The natural man in his immature $ons$iousness is mo&ed by desire and not by rational thin8in'. 3e see8s to satisfy appetite re'ardless of hi'her law and sells his birthri'ht for a mess of potta'e. ?hen understandin' A0a$obB ta8es the as$endan$y there is an entire $han'e. 0a$ob went toward 3aran A;enli'htened ; ;mountainous;B. The si'nifi$an$e of this senten$e is that when we let our meditations and blessin's fall on the ;8nowin'; part of oursel&es A0a$ob instead of 4sauB we 'o into a hi'her mental state or an e<alted $ondition of mind wherein we re$ei&e a hi'her and $learer $on$eption of thin's spiritual. Gen. 32=1 2. 1nd 0a$ob went on his way and the an'els of God met him. 1nd 0a$ob said when he saw them This is GodCs host= and he $alled the name of the pla$e Mahanaim. The name Mahanaim means ;two $amps ; ;two hosts ; ;$ompanies.; In the indi&idual $ons$iousness Mahanaim represents spiritual ideas and the physi$al realm A;two hosts;B. This idea is brou'ht out &ery $learly in the namin' of the pla$e by 0a$ob. The ;two hosts; are the an'els of God Amessen'ers of God= spiritual ideasB on the one hand and 0a$ob and his $ompany his wi&es $hildren and possessions Amanifestations of ideasB on the other. Gen. 32=3:2*. 1nd 0a$ob sent messen'ers before him to 4sau his brother unto the land of Seir the field of 4dom. 1nd he $ommanded them sayin' Thus shall ye say unto my lord 4sau= Thus saith thy ser&ant 0a$ob I ha&e soDourned with %aban and stayed until now= and I ha&e o<en and asses and flo$8s and men:ser&ants and maid:ser&ants= and I ha&e sent to tell my lord that I may find fa&or in thy si'ht. 1nd the messen'ers returned to 0a$ob sayin' ?e $ame to thy brother 4sau and moreo&er he $ometh to meet thee and four hundred men with him. Then 0a$ob was 'reatly afraid and was distressed= and he di&ided the people that were with him and the flo$8s and the herds and the $amels into two $ompanies> and he said If 4sau $ome to the one $ompany and smite it then the $ompany whi$h is left shall es$ape. 1nd 0a$ob said 5 God of my father 1braham and God of my father Isaa$ 5 0eho&ah who saidst unto me #eturn unto thy $ountry and to thy 8indred and I will do thee 'ood= I am not worthy of the least of all the lo&in'8indnesses and of all the truth whi$h thou hast shown unto thy ser&ant> for with my staff I passed o&er this 0ordan> and now I am be$ome two $ompanies. /eli&er me I pray thee from the hand of my brother from the hand of 4sau= for I fear him lest he $ome and smite me the mother with the $hildren. 1nd thou saidst I will surely do thee 'ood and ma8e thy seed as the sand of the sea whi$h $annot be numbered for multitude.

1nd he lod'ed there that ni'ht and too8 of that whi$h he had with him a present for 4sau his brother= two hundred she:'oats and twenty he:'oats two hundred ewes and twenty rams thirty mil$h $amels and their $olts forty $ows and ten bulls twenty she:asses and ten foals. 1nd he deli&ered them into the hand of his ser&ants e&ery dro&e by itself and said unto his ser&ants -ass o&er before me and put a spa$e betwi<t dro&e and dro&e. 1nd he $ommanded the foremost sayin' ?hen 4sau my brother meeteth thee and as8eth thee sayin' ?hose art thouI and whither 'oeth thouI and whose are these before theeI then thou shalt say They are thy ser&ant 0a$obCs> it is a present sent unto my lord 4sau= and behold he also is behind us. 1nd he $ommanded also the se$ond and the third and all that followed the dro&es sayin' 5n this manner shall ye spea8 unto 4sau when ye find him> and ye shall say Moreo&er behold thy ser&ant 0a$ob is behind us. For he said I will appease him with the present that 'oeth before me and afterward I will see his fa$e> perad&enture he will a$$ept me. So the present passed o&er before him= and he himself lod'ed that ni'ht in the $ompany. 1nd he rose up that ni'ht and too8 his two wi&es and his two hand:maids and his ele&en $hildren and passed o&er the ford of the 0abbo8. 1nd he too8 them and sent them o&er the stream and sent o&er that whi$h he had. 1nd 0a$ob was left alone> and there wrestled a man with him until the brea8in' of the day. 1nd when he saw that he pre&ailed not a'ainst him he tou$hed the hollow of his thi'h> and the hollow of 0a$obCs thi'h was strained as he wrestled with him. 1nd he said %et me 'o for the day brea8eth. 1nd he said I will not let thee 'o e<$ept thou bless me. 1nd he said unto him ?hat is thy nameI 1nd he said 0a$ob. 1nd he said Thy name shall be $alled no more 0a$ob but Israel= for thou hast stri&en with God and with men and hast pre&ailed. 4dom was the name of the $ountry where 4sauCs des$endants li&ed. It represents the outer man the body or the $arnal physi$al phase of manCs $ons$iousness and or'anism. The si'nifi$an$e of Seir is &irtually the same as that of 4dom. Seir apparently desi'nates espe$ially the emotional and stormy yet deep:seated $arnal tenden$ies in the physi$al. The 0ordan A;flowin' of Dud'ment;B may be said to represent that pla$e in $ons$iousness where we are willin' to meet the results of our thou'hts fa$e to fa$e and understandin'ly and $oura'eously to pass Dud'ment on all thou'hts. In the soulCs unfoldment the hi'her fa$ulties for'e ahead establish states of $ons$iousness and 'ather possessions of substan$e that must afterward be distributed to the lower fa$ulties. 0a$ob represents the soul that has be$ome ri$h in ideas. 1 time $omes when an e9uali@in' pro$ess be'ins and the body A4sauB must be 'i&en some of the ri$hes of the soul.

Entil lo&e has done its perfe$t wor8 man is fearful. 0a$ob feared to meet 4sau. ?e find it hard to fa$e the full $laims of the body A4sauB after we ha&e $heated it of its birthri'ht unity of soul and body in spiritual thou'ht. /i&ine $oura'e must supplant this fear before we are e9ual to fa$in' the $onse9uen$es of our self:$entered thou'hts and to ta8in' up the tas8 of harmoni@in' all our for$es. 2ut the &ital power of Spirit animates the body and it responds readily to our true thou'ht when we 'i&e it of our substan$e. The soul does not li8e to enter into stru''les to o&er$ome material habits but it is ne$essary that it do so. The name of the ford where 0a$ob wrestled with the an'el means ;wrestlin' ; and the inferen$e is that it was hard for 0a$ob to put aside the thin's that he lo&ed and to enter alone into the in&isible to wrestle with the for$es of the sub$ons$iousness or sense $ons$iousness in dar8ness. This stru''le with the physi$al is illustrated in the o&er$omin' by 0esus in the 'arden of Gethsemane. The error is ;pressed out; and the ri$h oil of reality sa&ed. The life in the sub$ons$iousness has se&eral planes of a$tion. In the deep re$esses of the ner&es it sends its ener'y to and fro $omin' to the surfa$e here and there in flesh:and: blood sensation. There is a stron' man down there about whom the a&era'e person 8nows little. 3e li&es so far below the plane of $ommon $ons$iousness that the 'reat maDority of men 'o throu'h their whole life without ma8in' his a$9uaintan$e. This man is pure nature the foundation of the body. ?ithout him man $ould not ta8e form and it is his tena$ity that 8eeps our or'anism inta$t. 3e belon's to nature and is uni&ersal> hen$e when the indi&idual attempts to $ontrol him and to lift him up there is resistan$e and a se&ere stru''le with him is ine&itable. ;The flesh lusteth a'ainst the Spirit and the Spirit a'ainst the flesh.; The mind $ontrols the body throu'h the thou'hts a$tin' on the ner&es. The s$iati$ ner&e runs down the le' throu'h the hollow of the thi'h and the will a$ts dire$tly throu'h this ner&e. ?hen the intelle$t A0a$obB e<er$ises its power in the effort to $ontrol the natural man within there follows a lettin' 'o of human will::0a$obCs thi'h is out of Doint. 1 'reat li'ht of understandin' brea8s in on the stru''lin' soul of whi$h the intelle$t is a part when it dis$o&ers that there is a di&ine:natural body and it $lin's to that inner life and stren'th until it brin's to the surfa$e the blessin' of perpetual physi$al &i'or. 0a$ob Aintelle$tB said ;I will not let thee 'o e<$ept thou bless me.; The blessin' $arried with it a new name Israel> one who has stri&en with God and with men and has pre&ailed. ;Israel; is one who is a prin$e and has power as re'ards both God and man the spiritual and the material. ?e $an appre$iate why 0a$ob Athe intelle$tB after this e<perien$e was willin' to ma8e amends to 4sau Athe bodyB whom he had $heated and ne'le$ted all these years. ?hen the intelle$t or $ons$ious mind reali@es and e<er$ises its superior ability there is an intuiti&e feelin' of inDusti$e and a fear of the results. 1n awareness of ha&in' disre'arded di&ine law $oupled with inability to re$all the $ause of this fear results in mu$h mental $on$ern. -ersons who let the ambitious intelle$t o&erride the demands and

ri'hts of the body A4sauB e&entually find themsel&es afraid and an<ious to ma8e restitution to the body. Gen. 32=2+:32. 1nd 0a$ob as8ed him and said Tell me I pray thee thy name. 1nd he said ?herefore is it that thou dost as8 after my nameI 1nd he blessed him there. 1nd 0a$ob $alled the name of the pla$e -eniel= for said he I ha&e seen God fa$e to fa$e and my life is preser&ed. 1nd the sun rose upon him as he passed o&er -enuel and he limped upon his thi'h. Therefore the $hildren of Israel eat not the sinew of the hip whi$h is upon the hallow of the thi'h unto this day= be$ause he tou$hed the hollow of 0a$obCs thi'h in the sinew of the hip. Instead of 0a$ob bein' wea8er as his limp would indi$ate he was stron'er be$ause he had made a spiritual adDustment between the hi'her and the lower in his body $ons$iousness. 5ne $an $han'e oneCs attitude toward the body and thus $han'e the body itself by followin' the ad&ise of -aul= ;2e ye transformed by the renewin' of your mind.; /o not Dud'e by the appearan$e do not $all your body temple e&il or $orruptible flesh> do not fall into the error of mortal mind. See in the body what 0a$ob saw the fa$e of God> for it is e&er the temple of the li&in' God. The name -eniel means ;turned toward God ; ;fa$e of God ; ;within the presen$e of God.; -eniel symboli@es the inner reali@ation of the di&ine presen$e the reali@ation of ha&in' met God fa$e to fa$e and of ha&in' su$$eeded throu'h prayer in attainin' the di&ine fa&or and blessin' that ha&e been sou'ht. A-enuel is the same name as -eniel and $arries the same meanin' and symbolo'y.B The ;$hildren of Israel eat not the sinew of the hip whi$h is upon the hollow of the thi'h unto this day ; as a reminder of a spiritual truth that they may not understand now but will e&entually. Gen. 33=1:11. 1nd 0a$ob lifted up his eyes and loo8ed and behold 4sau was $omin' and with him four hundred men. 1nd he di&ided the $hildren unto %eah and unto #a$hel and unto the two handmaids. 1nd he put the handmaids and their $hildren foremost and %eah and her $hildren after and #a$hel and 0oseph hindermost. 1nd he himself passed o&er before them and bowed himself to the 'round se&en times until he $ame near to his brother. 1nd 4sau ran to meet him and embra$ed him and fell on his ne$8 and 8issed him= and they wept. 1nd he lifted up his eyes and saw the women and the $hildren> and said ?hose are these with theeI 1nd he said The $hildren whom God hath 'ra$iously 'i&en thy ser&ant. Then the handmaids $ame near they and their $hildren and they bowed themsel&es. 1nd %eah also and her $hildren $ame near and bowed themsel&es= and after $ame 0oseph near and #a$hel and they bowed themsel&es 1nd he said ?hat meanest thou by all this $ompany whi$h I metI 1nd he said To find fa&or in the si'ht of my lord.

1nd 4sau said I ha&e enou'h my brother> let that whi$h thou hast be thine. 1nd 0a$ob said 7ay I pray thee if now I ha&e found fa&or in thy si'ht then re$ei&e my present at my hand> forasmu$h as I ha&e seen thy fa$e as one seeth the fa$e of God and thou wast pleased with me. Ta8e I pray thee my 'ift that is brou'ht to thee> be$ause God hath dealt 'ra$iously with me and be$ause I ha&e enou'h. 1nd he ur'ed him and he too8 it. 0a$ob now be$ome Israel was reunited with 4sau after he $rossed the ford 0abbo8 A;wrestlin';B. The uni&ersal law of the unity of all thin's was fulfilled. The way in whi$h the mind AIsraelB proDe$ts its thou'hts toward the body A4sauB is symboli@ed by the way in whi$h #a$hel and her $hildren %eah and her $hildren and the handmaids with their $hildren were presented to 4sau. The handmaids were presented first be$ause they represent physi$al thou'hts. %eah and her $hildren presented ne<t represent intelle$tual thou'hts. #a$hel Amost belo&edB and her son 0oseph were presented last be$ause they represent the more spiritual thou'hts. Then 0a$ob himself ;passed o&er before them and bowed himself to the 'round se&en times until he $ame near to his brother.; This means that the intelle$t re$o'ni@es the body as its e9ual and the bodyCs well:bein' as ne$essary to harmonious e<isten$e. In his spiritual self man must 'i&e his body pla$e as a di&ine $reation and $o:operate with it in his e&olution. The body always obeys the $ons$ious or sub$ons$ious behests of the mind. ;4sau ran to meet him and embra$ed him and fell on his ne$8 and 8issed him= and they wept.; 3e rufused at first to a$$ept the proffered 'ifts of 0a$ob. The body at first feels its own $ompleteness and resists the ri$h ideas that the mind has de&eloped in its unfoldment. 0a$ob Aillumined intelle$tB said ;#e$ei&e my present at my hand> forasmu$h as I ha&e seen thy fa$e as one seeth the fa$e of God.; 0ob says ;In my flesh shall I see God.; A1.".B 0esus said ;3e that hath seen me hath seen the Father.; The mind must ideate the body as God substan$e. This will raise the body to the hi'her $ons$iousness of its innate di&inity. The I 1M does not ma8e spiritual union with the body until it sees it as the pure and holy temple of God. The 'ifts that 0a$ob 'a&e to 4sau represent the innate abilities that are wrapped up in the body and that $an be e<pressed only throu'h union with the mind. -ersons who are s8illed in e<er$ises of a'ility and stren'th must ha&e the will to win a $ontest before they are &i$torious and trainers are 'i&in' more and more attention and assi'nin' e&er 'reater importan$e to the mental state of their athletes. Gen. 33=12:1(. 1nd he said %et us ta8e our Dourney and let us 'o and I will 'o before thee. 1nd he said unto him My lord 8noweth that the $hildren are tender and that the flo$8s and herds with me ha&e their youn'= and if they o&erdri&e them one day all the flo$8s will die. %et my lord I pray thee pass o&er before his ser&ant= and I will lead on 'ently a$$ordin' to the pa$e of the $attle that are before me and a$$ordin' to the pa$e of the $hildren until I $ome

unto my lord unto Seir. 1nd 4sau said %et me now lea&e with thee some of the fol8 that are with me. 1nd he said ?hat needeth itI let me find fa&or in the si'ht of my lord. So 4sau returned that day on his way unto Seir. 3ere is a lesson in $o:operation between mind and body. This unity is essential not only to the de&elopment of the mental and the physi$al but to the unfoldment of the spirit. The body is lifted up and the mind stren'thened when they wor8 in unison. The $hildren of the mind are the new ideas usherin' in the untried $apa$ities of both mind and body. They were now penetratin' into the body $ons$iousness ASeirB or the home of the physi$al A4sauB where the mind will lay hold of the essential physi$al elements and lift them up to a hi'her plane. Gen. 33=1). 1nd 0a$ob Dourneyed to Su$$oth and built him a house and made booths for his $attle= therefore the name of the pla$e is $alled Su$$oth. The name Su$$oth means ;interwo&en ; ;booths ; ;tents.; 2ooths or tents represent temporary abidin' pla$es as $ompared with permanent houses. Su$$oth represents the seemin' temporary $arnal material or'anism of man whi$h is the fruit or manifestation of the belief that the spiritually unawa8ened man holds $on$ernin' his physi$al body. The abidin' spiritual body will $ome into manifestation when man learns that he is wholly spiritual and that no part of him not e&en his body is material and subDe$t to $orruption. Spiritual true thin8in' will transform the present material seemin' and will brin' forth immortality eternal life throu'hout the whole manCs bein'. Gen. 33=1*:2,. 1nd 0a$ob $ame in pea$e to the $ity of She$hem whi$h is in the land of Canaan when he $ame from -addan:aram> and en$amped before the $ity. 1nd he bou'ht the par$el of 'round where he had spread his tent at the hand of the $hildren of 3amor S$he$hemCs father for a hundred pie$es of money. 1nd he ere$ted there an altar and $alled it 4l:4lohe:Israel. 0a$ob a'ain entered the land of Canaan as the %ord had promised he should and en$amped there. 3is fears 'one::he $ame in pea$e to She$hem::he was free to pit$h his tent where&er he pleased. So we studyin' his e<ample may o&er$ome the self throu'h the transformin' power of lo&e. ?e may ha&e a &ision of the power of God indwellin' and in the patien$e that this &ision tea$hes us we may $ease stri&in' with the personal self and hen$eforth stri&e only for the possession of the eternal ideal. Thus we ma8e a new name for oursel&es supplantin' the former natural self with the di&ine self. ?e find our new name written on the white stone that no one else 8nows for it is ;I.; ?hen lo&e has preformed its wor8 in his $ons$iousness man $eases to stru''le a'ainst the seemin' e&ils in the world without and turns his attention to o&er$omin' the inharmonies of the world within himself. ;Fe ha&e heard that it is said 1n eye for an eye and a tooth for a tooth= but I say unto you #esist not him that is e&il . . . Fe ha&e heard that it was said Thou shalt lo&e thy nei'hbor and hate thine enemy= but I say unto

you %o&e your enemies and pray for them that perse$ute you.; 1ll throu'h the 2ible life is $ompared to a battle but not to war= ;the battle is 0eho&ahCs.; The %ord does not fi'ht i'noran$e and e&il> the foundation of all e<isten$e bein' 'ood the law is $onstantly at wor8 redu$in' error to its e<a$t stature. 1s man de&elops in $ons$iousness both the soul and the body $onstantly be$ome more refined under the law of Spirit. This $auses a seemin' stru''le sometimes with ad&erse $onditions materiality i'noran$e and e&il. The $ity of She$hem in the land of Canaan is in the lo$ality where 3amor and his son She$hem dwelt. This is the $ons$iousness into whi$h 0a$ob Aillumined intelle$tB $ame. The $hildren of 3amor A;stubborn ; ;dar8 ; ;i'norant;B represent the earthly $arnal state of mind. She$hem represents a burden:bearin' attitude of mind A;bendin' down ; ;a burden;B. The name 4l:4lohe:lsrael means ;4lohe G4lohimH God of Israel ; ;mi'hty God of Israel ; ;4lohim 3e of Israel.; The altar symboli@es the 'i&in' up of the ;mind of the flesh; in indi&idual $ons$iousness to ma8e way for the spiritual so that the spiritual may pre&ail throu'hout and God alone may be re$o'ni@ed. Thus Israel Athe true spiritual thou'hts beliefs and fa$ultiesB may indeed be$ome a prin$e pre&ailin' and rulin' with God ha&in' power with both God and man> that is ha&in' power for 'ood in e&ery phase of the $ons$iousness from the &ery hi'hest to the most material plane. Gen. 34=1:3. 1nd /inah the dau'hter of %eah whom she bare unto 0a$ob went out to see the dau'hters of the land. 1nd She$hem the son of 3amor the 3i&ite the prin$e of the land saw her> and he too8 her and lay with her and humbled her. 1nd his soul $la&e unto /inah the dau'hter of 0a$ob and he lo&ed the damsel and spa8e 8indly unto the damsel. The name /inah means ;Dustified ; ;a&en'ed.; /inah represents the soul side of or the feminine element in the Dud'ment fa$ulty in man whi$h may be $alled intuition the intuition of the natural man. The thou'ht of &en'ean$e that is su''ested in the name always $omes to the natural man in the pro$ess of Dud'in'> he is more li8ely to dis$ern the error side of a proposition than the true side. /inah representin' this feminine element went out and min'led with the dau'hters of the land who were 3i&ites. The 3i&ites were des$ended from Canaan son of 3am and represent the physi$al and $arnal 9ualities in the indi&idual. 1ny unlawful relationship of thou'hts or elements results in a hea&y burdensome attitude of mind AShe$hemB. 3amor represents a $entral or rulin' thou'ht Ahe was a 3i&ite prin$eB in the $arnal $ons$iousness of man. Gen. 34=4:). 1nd She$hem spa8e unto his father 3amor sayin' Get me this damsel to wife. 7ow 0a$ob heard that he had defiled /inah his dau'hter> and his sons were with his $attle in the field= and 0a$ob held his pea$e until they $ame. 1nd 3amor the father of She$hem went out unto 0a$ob to $ommune with him. 1nd the sons of 0a$ob $ame in from the field when they heard it= and the men were 'rie&ed and they were &ery wroth be$ause he had wrou'ht

folly in Israel in lyin' with 0a$obCs dau'hter> whi$h thin' ou'ht not to be done. She$hem Aburden:bearin' thou'htsB representin' a belief in the reality of the material and physi$al sou'ht to ma8e his relationship with /inah Afeminine intuitional elementB permanent. ?hen 0a$obCs sons Athe offsprin' of the illumined intelle$tB dis$o&ered the unholy state of affairs they were naturally 'rie&ed and an'ered. Gen. 34=*:31. 1nd 3amor $ommuned with them sayin' The soul of my son She$hem lon'eth for your dau'hter= I pray you 'i&e her unto him to wife. 1nd ma8e ye marria'es with us> 'i&e your dau'hters unto us and ta8e our dau'hters unto you. 1nd ye shall dwell with us= and the land shall be before you> dwell and trade ye therein and 'et you possessions therein. 1nd She$hem said unto her father and unto her brethren %et me find fa&or in your eyes and what ye shall say unto me I will 'i&e. 1s8 me ne&er so mu$h dowry and 'ift and I will 'i&e a$$ordin' as ye shall say unto me= but 'i&e me the damsel to wife. 1nd the sons of 0a$ob answered She$hem and 3amor his father with 'uile and spa8e be$ause he had defiled /inah their sister and said unto them ?e $annot do this thin' to 'i&e our sister to one that is un$ir$um$ised> for that were a reproa$h unto us. 5nly on this $ondition will we $onsent unto you= if ye will be as we are that e&ery male of you be $ir$um$ised> then will we 'i&e our dau'hters unto you and we will ta8e your dau'hters to us and we will dwell with you and we will be$ome one people. 2ut if ye will not hear8en unto us to be $ir$um$ised> then will we ta8e our dau'hter and we will be 'one. 1nd their words pleased 3amor and She$hem 3amorCs son. 1nd the youn' man deferred not to do the thin' be$ause he had deli'ht in 0a$obCs dau'hter= and he was honored abo&e all the house of his father. 1nd 3amor and She$hem his son $ame unto the 'ate of their $ity and $ommuned with the men of their $ity sayin' These men are pea$eable with us> therefore let them dwell in the land and trade therein> for behold the land is lar'e enou'h for them> let us ta8e their dau'hters to us for wi&es and let us 'i&e them our dau'hters. 5nly on this $ondition will the men $onsent unto us to dwell with us to be$ome one people if e&ery male amon' us be $ir$um$ised as they are $ir$um$ised. Shall not their $attle and their substan$e and all their beasts be oursI only let us $onsent unto them and they will dwell with us. 1nd unto 3amor and unto She$hem his son hear8ened all that went out of the 'ate of his $ity> and e&ery male was $ir$um$ised all that went out of the 'ate of his $ity. 1nd it $ame to pass on the third day when they were sore that two of the sons of 0a$ob Simeon and %e&i /inahCs brethren too8 ea$h man his sword and $ame upon the $ity unawares and slew all the males. 1nd they slew 3amor and She$hem his son with the ed'e of the sword and too8 /inah out of

She$hemCs house and went forth. The sons of 0a$ob $ame upon the slain and plundered the $ity be$ause they had defiled their sister. They too8 their flo$8s and their herds and their asses and that whi$h was in the $ity and that whi$h was in the field> and all their wealth and all their little ones and their wi&es too8 they $apti&e and made a prey e&en all that was in the house. 1nd 0a$ob said to Simeon and %e&i Fe ha&e troubled me to ma8e me odious to the inhabitants of the land amon' the Canaanites and the -eri@@ites= and I brin' few in number they will 'ather themsel&es to'ether a'ainst me and smite me> and I shall be destroyed I and my house. 1nd they said Should he deal with our sister as with a harlotI The whole purpose of 0a$ob Aillumined intelle$tB in penetratin' down into the $ity of She$hem AmaterialityB in the land of Canaan Athe physi$al and $arnalB was to lay hold of new &i'or &itality and substan$e. /inah represents the intuiti&e natural Dud'ment that determines &irtue and law in the physi$al. ?hen this intuiti&e natural Dud'ment is united with sense it loses its prote$ti&e inte'rity whi$h is resented by the related fa$ulties on that plane of $ons$iousness A/inahCs brothersB. 1 stri$t law of $hastity is often obser&ed e&en amon' primiti&e people. They may be $annibals or head:hunters yet be $on$erned for the preser&ation of the purity of their women. ;1nd they slew 3amor and She$hem his son with the ed'e of the sword and too8 /inah out of She$hemCs house and went forth.; The thou'ht of Dud'ment and punishment that is su''ested in the name /inah is $arried out in the a$tion of Simeon and %e&i in ta8in' &en'ean$e for /inahCs dis'ra$e on She$hem and his people. 1s man be$omes more spiritual in his ideas of Dud'ment thou'hts of re&en'e punishment and e&il are eliminated from his mind and he sees the lo&e mer$y and 'oodness of God instead. A5n the subDe$t of $ir$um$ision see interpretation of Gen. 1)=+:14.B The Canaanites represent the elemental life for$es in the sub$ons$iousness. The -eri@@ites were inhabitants of Canaan and li8e the Canaanites represent the fundamental life element in the or'anism only ele&ated to a more e<alted plane by the outer personal man and more stron'ly entren$hed in the sense $ons$iousness of the indi&idual. Gen. 3!=1:). 1nd God said unto 0a$ob 1rise 'o up to 2eth:el and dwell there= and ma8e there an altar unto God who appeared unto thee when thou fleddest from the fa$e of 4sau thy brother. Then 0a$ob said unto his household and to all that were with him -ut away the forei'n 'ods that are amon' you and purify yoursel&es and $han'e your 'arments= and let us arise and 'o up to 2eth:el> and I will ma8e there an altar unto God who answered me in the day of my distress and was with me in the way whi$h I went. 1nd they 'a&e unto 0a$ob all the forei'n 'ods whi$h were in their hand and the

rin's whi$h were in their ears> and 0a$ob hid them under the oa8 whi$h was by She$hem. 1nd they Dourneyed= and a terror of God was upon the $ities that were round about them and they did not pursue after the sons of 0a$ob. So 0a$ob $ame to %u@ whi$h is in the land of Canaan Athe same is 2eth:elB he and all the people that were with him. 1nd he built there an altar and $alled the pla$e 4l:beth:el> be$ause there God was re&ealed unto him when he fled from the fa$e of his brother. God $ommanded 0a$ob to arise Alift up his thou'htsB and 'o unto 2eth:el A;house of God;B. 1fter a pro'ressi&e soul has passed throu'h su$h an e<perien$e as the one re$orded in the pre$edin' $hapter this soul feels the need of and affirms the $leansin' purifyin' and upliftin' power of the word and resol&es to 8eep its fa$e turned more steadfastly toward the li'ht. The forei'n 'ods here referred to supposedly are little ima'es Amade of a material substan$e su$h as $lay or ironB representin' ideas. The rin's symboli@e ornaments in whi$h a &ain and fri&olous soul deli'hts. 1ll these reli$s of the $ountry they were lea&in' were now to be $ast out of the $ons$ious mind. The $han'e of 'arments represents a $han'e of thou'hts. The name %u@ means ;turnin' away ; ;departin' ; ;a shrub bearin' nuts.; %u@ indi$ates separation. It also $arries with it the idea of substan$e and stren'th A;a shrub bearin' nuts;B of a more or less material $hara$ter. ?hen 0a$ob reali@ed the omnipresen$e of God he $han'ed the name of %u@ to 2eth:el A;house of God;B. ASee interpretation of Gen. 2*=1*:22.B 5n the o$$asion of this 0a$obCs se$ond Dourney to %u@ he set up an altar and $alled the pla$e 4l:beth:el whi$h means ;toward 2eth:el> stren'th of the house of God.; It symboli@es the re&elation from within that the true ori'in of man is spiritual that God dwells in man and re&eals 3imself when man $omes to the pla$e in $ons$iousness where he is willin' to 'i&e up the lower for the hi'her Abuilds an altar to 0eho&ahB. Man is the house AtempleB of God and he is 'reatly stren'thened when he per$ei&es this truth. Gen. 3!=*. 1nd /eborah #ebe8ahCs nurse died and she was buried below 2eth:el under the oa8> and the name of it was $alled 1llon:ba$uth. #ebe8ah represents the soulCs natural deli'ht in the beautiful. The name of /eborah means ;a bee.; The name 1llon:ba$uth means ;oa8 of weepin'.; ?eepin' is an e<pression of emotion a ne'ati&e $ondition a lettin' 'o throu'hout the or'anism. #ebe8ahCs nurse /eborah represents the 9uality of the soul by &irtue of whi$h it ser&es instin$ti&ely and is 'uided by dis$rimination and Dud'ment. In mi<ed states of $ons$iousness where error seems stron'est Spirit $an lead by followin' the 'uidan$e of instin$t. /eborah was buried below 2ethel A;house of God;B under the oa8 Athe prote$tion of SpiritB. 1llon:ba$uth A;oa8 of weepin';B represents the inner stren'thenin' of the true man that $omes when in tryin' to ser&e he lets 'o of the outer personal a$ti&ities and 'oes within

to the sour$e of all stren'th and true ener'y Athe oa8B and rests there in God. Gen. 3!=+:1!. 1nd God appeared unto 0a$ob a'ain when he $ame from -addan:aram and blessed him. 1nd God said unto him Thy name is 0a$ob= thy name shall not be $alled any more 0a$ob but Israel shall be thy name= and he $alled his name Israel. 1nd God said unto him I am God 1lmi'hty= be fruitful and multiply> a nation and a $ompany of nations shall be of thee and 8in's shall $ome out of thy loins> and the land whi$h I 'a&e unto 1braham and Isaa$ to thee I will 'i&e it and to thy seed after thee will I 'i&e the land. 1nd God went up from him in the pla$e where he spa8e with him. 1nd 0a$ob set up a pillar in the pla$e where he spa8e with him a pillar of stone= and he poured out a drin8:offerin' thereon and poured oil thereon. 1nd 0a$ob $alled the name of the pla$e where God spa8e with him 2eth:el. The fore'oin' in$ident left an idelible impression on 0a$obCs mind and he $ounted it as a 'reat spiritual e<perien$e and set up a stone as a pillar in $ommemoration of it. The name 1ram means ;hi'h ; ;e<alted ; and 1ram denotes the intelle$t. The name -addan means ;field ; ;tableland.; -addan:aram represents substan$e lifted to a broad le&el pla$e in the intelle$tual thou'ht of the indi&idual. This in$ident in the life of 0a$ob has mu$h in $ommon with an earlier one. ASee interpretation of Gen. 2*=1*:22B. Gen. 3!=1(:21. 1nd they Dourneyed from 2eth:el> and there was still some distan$e to $ome to 4phrath= and #a$hel tra&ailed and she had hard labor. 1nd it $ame to pass when she was in hard labor that the midwife said unto her Fear not> for now thou shalt ha&e another son. 1nd it $ame to pass as her soul was departin' Afor she diedB that she $alled his name 2en:oni= but his father $alled him 2enDamin. 1nd #a$hel died and was buried in the way to 4phrath Athe same is 2eth:lehemB. 1nd 0a$ob set up a pillar upon her 'ra&e= the same is the -illar of #a$helCs 'ra&e unto this day. 1nd Israel Dourneyed and spread his tent beyond the tower of 4der. 4phrath is the ori'inal name of the town of 2ethlehem. 4phrath represents a reali@ation of abundant substan$e this in$rease of substan$e ideas in $ons$iousness brin'in' about a $orrespondin' fruitfulness abundan$e throu'hout oneCs life and affairs. The last of the sons of 0a$ob was born after his return to Canaan. The death of #a$hel and birth of 2enDamin represent the transition of a potential soul 9uality from the subDe$ti&e to the obDe$ti&e plane of $ons$iousness. #a$hel A;ewe ; ;lamb;B represents the pure inno$ent potentially spiritual soul that is a $omposite of faith lo&e power and the li8e. It is throu'h 0a$ob Athe intelle$tB that these 9ualities are made obDe$ti&e and when this $omes to pass there is temporary sorrow A;son of my sorrow;B followed by reDoi$in' at the reali@ation of the birth of the new power that has $ome throu'h the transition A;son of my ri'ht hand;B. ;1 woman when she is in tra&ail hath sorrow

be$ause her hour is $ome= but when she is deli&ered of the $hild she remembereth no more the an'uish for the Doy that a man is born into the world.; The name 4der means ;troop ; ;flo$8.; The tower $alled 4der beyond whi$h Israel A0a$obB Dourneyed and spread his tent symboli@es the 'atherin' of thou'hts of dominion and rulership AIsrael means ;rulership with God;B and the raisin' of them to a hi'her de'ree of understandin'> liftin' them to a spiritual le&el by reali@in' that power and dominion $ome from God. Gen. 3!=22. 1nd it $ame to pass while Israel dwelt in that land that #euben went and lay with 2ilhah his fatherCs $on$ubine= and Israel heard of it. 1ll these illustrations show that the di&ine law must be obser&ed in de&elopin' the fa$ulties. #eubenCs layin' with 2ilhah e&idently symboli@es an aborti&e attempt of manCs per$eption of Truth A#eubenB to de&elop them throu'h an ille'itimate union with a ne'ati&e element A2ilhah= ;bashfulness ; ;timidity;B. That there is no re$ord of any pro'eny from this union indi$ates that it was not in di&ine order. Gen. 3!=23:2(. 7ow the sons of 0a$ob were twel&e= the sons of %eah= #euben 0a$obCs first:born and Simeon and %e&i and 0udah and Issa$har and Jebulun> the sons of #a$hel= 0oseph and 2enDamin> and the sons of 2ilhah #a$helCs handmaid= /an and 7aphtali> and the sons of Jilpah %eahCs handmaind= Gad and 1sher= these are the sons of 0a$ob that were born to him in -addan:aram. %eah A;weary ; ;e<hausted;B represents the human soul. She be$ame the mother of si< sons= #euben whose name means ;behold a son ; ;&ision of the son ; represents faith in its aspe$t of dis$ernment of si'ht in the outer. #euben li8e Simeon bespea8s understandin'. Simeon whose name means ;hear8enin' ; ;obeyin' ; represents the brin'in' forth of hearin'> re$epti&ity. %e&i whose name si'nifies ;Doinin' ; ;$lin'in' ; represents the lo&e fa$ulty in human $ons$iousness. The name 0udah means ;praise 0eho&ah.; 0udah symboli@es the prayer and praise fa$ulty in $ons$iousness. The name Issa$har means ;he will brin' reward ; ;who brin's re$ompense.; Issa$har represents a$ti&e @eal. The name Jebulun means ;habitation ; ;dwellin'.; Jebulun represents the order fa$ulty. #a$hel A;ewe ; ;lamb;B symboli@es the spiritual soul. She be$ame the mother of 0oseph and 2enDamin.

The name 0oseph means ;0eho&ah shall in$rease.; 0oseph represents the ima'ination. The name 2enDamin means ;son of 'ood fortune.; 2enDamin represents an a$ti&e a$$omplishin' faith. 2ilhah A;bashfulness ; ;timidity;B represents a tenden$y toward self:abasement. She bore 0a$ob two sons /an and 7aphtali= /an A;a Dud'e;B symboli@es the fa$ulty of Dud'ment. 7aphtali A;my wrestlin';B represents the power of elimination. Jilpah A;distillin' ; ;droppin' ; ;lea8in';B represents the unfoldin' soul of man in the phase of its awa8enin' to spiritual thou'ht mar8ed by hesitation and la$8 of perse&eran$e> too mu$h of the human is e<pressed and mu$h of the 'ood is dissipated Alea8in'B. JipahCs two sons were Gad and 1sher. Gad A;fortunate ; ;'ood fortune;B represents the fa$ulty of power but still mostly on the personal plane. 1sher A;strai'htforward;B symboli@es the fa$ulty of understandin'. Gen. 3!=2) 2*. 1nd 0a$ob $ame unto Isaa$ his father to Mamre to 6iriath: arba Athe same is 3ebronB where 1braham and Isaa$ soDourned. 1nd the days of Isaa$ were a hundred and fours$ore years. 1nd Isaa$ 'a&e of the 'host and died and was 'athered unto his people old and full of days= and 4sau and 0a$ob his sons buried him. 6iriath:arba A;$ity of 1rba;B represents the tenden$y of the sense mind to attribute stren'th power 8nowled'e and 'reatness to the outer formed world rather than to Spirit. 6iriath:arba was the old name of 3ebron whi$h represents an asso$iation of ideas. Mamre si'nifies a $ons$iousness of substan$e and ri$hes. The death of Isaa$ represents the passin' or 'i&in' up of that phase of the indi&idual $ons$iousness whi$h has to do with the pleasures of the natural man> or its sin8in' ba$8 into the sub$ons$iousness A'i&in' up of the 'hostB. Gen. 3(=1:!. 7ow these are the 'enerations of 4sau Athe same is 4domB. 4sau too8 his wi&es of the dau'hters of Canaan= 1dah the dau'hter of 4lon the 3ittite and 5holibamah the dau'hter of 1nah the dau'hter of Jibeon the 3i&ite and 2asemath IshmaelCs dau'hter sister of 7ebaioth. 1nd 1dah bare to 4sau 4lipha@> and 2asemath bare #euel> and 5holibamah bare 0eush and 0alam and 6orah= these are the sons of 4sau that were born unto him in the land of Canaan. Metaphysi$ally 4sau symboli@es the body or physi$al &i'or. 3e too8 wi&es from amon'

the dau'hters of Canaan A;lowland;B whi$h represents the body $ons$iousness. 3is first wife was 1dah A;beauty ; ;$omeliness ; ;adornment ; ;ornament ; ;pleasure;B who represents a phase of the human soul or lo&e nature. %o&e e&en in its limited e<pression in personal $ons$iousness adorns a person with a $ertain beauty of $hara$ter and a 'ra$e and $omeliness not found in those la$8in' in lo&e. 1nother of 4sauCs wi&es was 5holibamah whose name means ;tent of the hi'h pla$e ; ;my taberna$le is e<alted.; 5holibamah was the 'randdau'hter of Jibeon the 3i&ite. The name Jibeon means ;wild robber ; and the 3i&ites represent thou'hts belon'in' to the $arnal $ons$iousness in man. 5holibamah si'nifies the liftin' up and e<altin' of materiality by the $arnal phase of the soul. 1nother of his wi&es was 2asemath whose name means ;fra'rant ; ;sweet ; ;pleasant.; 2asemath represents the soul or feminine element in man in the fineness of its ability to per$ei&e or re$ei&e intuiti&ely. 1dah bore to 4sau a son 4lipha@ whose name means ;God is purifi$ation ; ;God is dispenser ; ;God of stren'th.; 2asemath bore #euel whose name si'nifies ;led of God ; ;shepherded of God ; ;$ompanion of God.; #euel denotes a thou'ht of di&ine 'uidan$e and $are> also a sense of mutual understandin' $omradeship fellowship e<istin' between God and man. 5holibamah bore 0eush and 0alam and 6orah. The name 0eush means ;he will brin' to'ether.; 0eush represents stron' unifyin' attra$tin' a$$umulatin' thou'hts in $ons$iousness> also the final liftin' up and unifyin' of the entire man in spiritual life and wholeness. The name 0alam means ;whom God hides.; The name 6orah means ;i$e ; ;bald.; 6orah denotes the $oldness the $rystalli@ation A;i$e;B and the barrenness AbaldnessB of $ons$iousness that result from dominan$e of the ;mind of the flesh; A4sauB in the indi&idual. Gen. 3(=(:12. 1nd 4sau too8 his wi&es and his sons and his dau'hters and all the souls of his house and his $attle and all his beasts and all his possessions whi$h he had 'athered in the land of Canaan> and went into a land away from his brother 0a$ob. For their substan$e was too 'reat for them to dwell to'ether> and the land of their soDournin's $ould not bear them be$ause of their $attle. 1nd 4sau dwelt in mount Seir= 4sau is 4dom. 1nd these are the 'enerations of 4sau the father of the 4domites in mount Seir= these are the names of 4sauCs sons= 4lipha@ the son of 1dah the wife of 4sau #euel the son of 2asemath the wife of 4sau. 1nd the sons of 4lipha@ were Teman 5mar Jepho and Gatam and 6ena@. 1nd Timna was $on$ubine to 4lipha@ 4sauCs son> and she bare to 4lipha@ 1male8= these are the sons of

1dah 4sauCs wife. The ori'inal separation between mind A0a$obB and body A4sauB was $aused by the $unnin' mind ta8in' ad&anta'e of the stupid body> also the lusts and wea8nesses of the body appetite played their part. 3ere is illustrated a further separation be$ause of the physi$al possessions of 4sau. Those who $ulti&ate the physi$al 'row physi$ally and re9uire so mu$h room that the mental is $rowded out and they e<alt the thin's of the flesh. 4sau dwelt in Mount Seir. The name Seir means ;sha''y ; ;rou'h ; ;tempestuous ; ;hairy ; pointin' to the deep:seated emotions in $arnal $ons$iousness. 4&entually the two states of $ons$iousness represented by 0a$ob and 4sau must be mer'ed. AFor 4lipha@ and 2asemath see the interpretation of Gen. 3(=3 4.B The sons of 4lipha@ were Teman 5mar Jepho Gatam and 6ena@. The name Teman means ;prosperity ; ;abundan$e ; ;'ood faith.; Teman denotes the realm of the sub$ons$iousness with its inherently ri$h stores of substan$e and 'ood. 3ere this realm is under the influen$e of the 4sau:4dom state of mind in the indi&idual> in other words under the influen$e of material thou'ht. 5mar represents the ability of the outer man to re$ei&e the hi'her Truth ideals A;mountaineer ; ;summit;B and to e<press them A;brin'in' forth ; ;bearin' into the li'ht;B. The name Jepho AJephiB means ;outloo8 ; ;wat$htower.; Jepho represents an e<pe$tant state of mind that seemin'ly belon's to the outer or physi$al man but whose desire is toward Spirit. The name Gatam means ;puny ; ;e<hausted ; and the li8e. A4lipha@ father of Gatam represents an a$ti&e thou'ht of stren'th.B Stren'th is from God while that represented by 4lipha@ is of the physi$al $ons$iousness and does not lay hold of the truth about stren'th. The meanin's attributed to GatamCs name ::;puny ; ;'reatest fati'ue ; ;burned field;::$learly indi$ate the results of belie&in' in material stren'th. Entil man reali@es that his stren'th is spiritual it $annot be$ome abidin' unfailin' and endurin'. The name 6ena@ means ;spear thrower ; ;lan$er ; ;ar$her ; ;hunter.; 1 ;hunter ; in the sense of a 6ena@ denotes a thou'ht that is $onne$ted with the animal for$es of the or'anism. 6ena@ symboli@es the thou'ht of man en'rossed in the animal phase of his nature in animal stren'th and a$ti&ity A;spear thrower ; ;lan$er ; ;ar$her;B. Timna was 4lipha@Cs $on$ubine. Timna represents a restri$tin' $urbin' influen$e A;withheld ; ;restrained ; ;forbidden;B that is e&er at wor8 in the soul of man and in his body $ons$iousness. If there were no restraint on the $arnal mind in man and its a$ti&ities man would destroy himself utterly. Timna bore 1male8 whose name means ;warli8e ; ;dweller in the &ale ; ;that li$8s up or $onsumes.; 1male8 symboli@es lust the base desire that on$e established in the animal for$es of the sub$ons$ious mind of man is the be'etter of destru$ti&e rebellious per&erted appetites and passions. 1male8Cs father was 4lipha@ whose name means ;God

of stren'th ; ;God is purifi$ation.; Thus desire at its ori'in is 'ood and is of God> but when it is misinterpreted by the $arnal man it be$omes lust A1male8B. Gen. 3(=13. 1nd these are the sons of #euel= 7ahath and Jerah Shammah and Mi@@ah= these were the sons of 2asemath 4sauCs wife. AFor #euel see interpretation of Gen. 3(=4.B #euelCs first son was 7ahath who represents one of the pre&ailin' beliefs of the outer man at a $ertain period of his unfoldment= restful lullin' $ontentment A;restin' ; ;9uietin';B in his seemin'ly material type of e<pression A;lowness;B. 3owe&er hi'her thou'hts must be introdu$ed into e&en the outer $ons$iousness of man if he is to be aroused out of the false lethar'y of the $arnal and to be 9ui$8ened throu'hout his whole spirit soul and body to the Truth of his bein'. The name of another son Jerah means ;sunrise ; ;'ermination of a seed.; ;splendor.; Jerah denotes the rise of new li'ht or understandin' in the $ons$iousness> the first $ons$ious awa8enin' to the presen$e of this new inner li'ht or understandin'. AThe sun rises in the east> and the east si'nifies the within.B Shammah a third son represents a destru$ti&e fearful tenden$y in $ons$iousness that leads to inharmonies of mind and body. The outer man apart from the dominion of Spirit is &ery li8ely to swin' from one e<treme to the other from the hei'ht of noble thin8in' and feelin' A;fame ; ;renown;B to the depths of fear desolation emptiness and error. 2y $ons$iously layin' hold of the Christ Truth and ma8in' it pra$ti$al in his life this outer man must $ome into a better balan$e 'reater stability and poise. Mi@@ah the fourth son represents a steady tearin' down and wearin' away of the $ons$iousness and or'anism A;flowin' down ; ;disinte'ration ; ;e<haustion;B as the result of fear fear bein' one of the most subtle and destru$ti&e errors that the $arnal mind in man $ontains. The destru$ti&e element is redeemed throu'h di&ine lo&e whi$h 8nows only the 'ood. Gen. 3(=14. 1nd these were the sons of 5holibamah the dau'hter of 1nah the dau'hter of Jibeon 4sauCs wife= and she bare to 4sau 0eush and 0alam and 6orah. AFor 5holibamah see interpretation of Gen. 3(=2. For 5holibamahCs sons 0eush 0alam and 6orah see interpretation of Gen. 3(=1:!.B Gen. 3(=1!:1+. These are the $hiefs of the sons of 4sau= the sons of 4lipha@ the first:born of 4sau= $hief Teman $hief 5mar $hief Jepho $hief 6ena@ $hief 6orah $hief Gatam $hief 1male8= these are the $hiefs that $ame of 4lipha@ in the land of 4dom> these are the sons of 1dah. 1nd these are the sons of #euel 4sauCs son= $hief 7ahath $hief Jerah $hief Shammah $hief Mi@@ah= these are the $hiefs that $ame of #euel in the land of 4dom= these are

the sons of 2asemath 4sauCs wife. 1nd these are the sons of 5holibamah 4sauCs wife= $hief 0eush $hief 0alam $hief 6orah= these are the $hiefs that $ame of 5holibamah the dau'hter of 1nah 4sauCs wife. These are the sons of 4sau and these are their $hiefs= the same is 4dom. ASee interpretation of Gen. 3(=+:12 for the sons of 4lipha@= Teman 5mar Jepho 6ena@ Gatam and 1male8. For 6orah see interpretation of Gen. 3(=!.B ASee interpretation of Gen. 3(=13 for the sons of #euel= 7ahath Jerah Shammah Mi@@ah.B ASee interpretation of Gen. 3(=1:! for the sons of 5holibamah= 0eush and 6orah.B ASee interpretation of Gen. 3(=1:! for 0alam.B Gen. 3(=2,:3,. These are the sons of Seir the 3orite the inhabitants of the land= %otan and Shobal and Jibeon and 1nah and /ishon and 4@er and /ishan= these are the $hiefs that $ame of the 3orites the $hildren of Seir in the land of 4dom. 1nd the $hildren of %otan were 3ori and 3eman> and %otanCs sister was Timna. 1nd these are the $hildren of Shobal= 1l&an and Manahath and 4bal Shepho and 5nam. 1nd these are the $hildren of Jibeon= 1iah and 1nah> this is 1nah who found the hot sprin's in the wilderness as he fed the asses of Jibeon his father. 1nd these are the $hildren of 1nah= /ishon and 5holibamah the dau'hter of 1nah. 1nd these are the $hildren of /ishon= 3emdan and 4shban and Ithran and Cheran. These are the $hildren of 4@er= 2ilhan and Jaa&an and 18an. These are the $hildren of /ishan= E@ and 1ran. These are the $hiefs that $ame of the 3orites= $hief %otan $hief Shobal $hief Jibeon $hief 1nah $hief /ishon $hief 4@er $hief /ishan= these are the $hiefs that $ame of the 3orites a$$ordin' to their $hiefs in the land of Seir. The 3orites were &ery $losely $onne$ted with the 4domites the des$endants of 4sau. They were inhabitants of the land of Mount Seir before they were o&er$ome by 4sau. 1fter that they li&ed in the land with the 4domites. Metaphysi$ally the 3orites li8e the 4domites represent for$es ha&in' their seat of a$tion in the physi$al or'anism. The 3orites denote more espe$ially the deep:seated sub$ons$ious errors A$a&e dwellersB and fleshly tenden$ies and a$ti&ities of the physi$al in man while the 4domites desi'nate for$es in the outer or body $ons$iousness. The name of %otan the son of Seir the 3orite means ;$o&ered ; ;se$ret ; ;dar8.; Metaphysi$ally %otan represents a se$ret hidden i'norant rulin' thou'ht in the realm in man symboli@ed by the 3orites. Shobal the name of another son means ;way ; ;tra&elin'.; 4a$h indi&idual is ;tra&elin'; the pathway of life. To a 'reat e<tent the ra$e has been and still is ;wanderin'; about in i'noran$e and dar8ness as to the true sour$e of manCs bein'. The

;way; that ea$h ta8es in his thou'hts beliefs and e<pressions determines whether that whi$h he brin's forth shall be the fruit of the ;mind of the flesh; or the fruit of the Spirit A;'rowin' ; ;produ$in' ears ; ;rain;B. The name Jibeon means ;immersed ; ;ra&enous preyer ; ;wild robber ; ;dyed.; Metaphysi$ally Jibeon symboli@es a wild lawless sense thou'ht that has the $apa$ity of adaptin' itself to the &aryin' ideas and moods of the indi&idual and that thus remains in his $ons$iousness Auntil it is $ast forth by TruthB robbin' his body of its ener'y and substan$e. The name 1nah means ;answerin'.; Metaphysi$ally 1nah denotes error tenden$ies or stron'ly influen$in' thou'hts deep within the subDe$ti&e life for$es in the indi&idual $ons$iousness that $ause these life for$es to respond to the desires of the flesh or sense man A;answerin';B instead of listenin' to Spirit. AThe 3i&ites and the 3orites were des$endants of Canaan son of 3am> they were hostile to the Israelites in the -romised %and and they had to be destroyed.B The name /ishon means ;fatness ; ;opulen$e ; ;fertile ; ;ashes.; Metaphysi$ally /ishon symboli@es ri$hness and seemin' fertility on the physi$al plane. The name 4@er means ;en&elop ; ;help ; ;unite ; ;treasure.; Metaphysi$ally 4@er symboli@es manCs innate belief in a substan$e a wisdom A;treasure;B an established oneness with 1ll:Good AunityB and a power to aid and to prote$t A;en&elop ; ;help;B that $omes from somethin' hi'her stron'er and more real and lastin' than sense $ons$iousness $an 'i&e. The name /ishan means &irtually the same thin' as /ishon. Metaphysi$ally /ishan represents a &ery a$ti&e ri$h or fertile $ontrollin' thou'ht belon'in' to the 3orite $ons$iousness in the indi&idual. The $hildren of %otan were 3ori and 3eman. The name 3ori means ;$a&e dweller ; ;imprisoned ; ;bla$8.; Metaphysi$ally 3ori denotes thou'hts belon'in' to the depths of the sub$ons$iousness A;$a&e dweller;B or a person wholly 'i&en o&er to the error beliefs si'nified by the 3orites. The name 3eman means ;lastin' ; ;faithful ; ;trustworthy.; 3eman represents thou'hts full of faith and trust in God. Great wisdom and harmony are the result of these thou'hts. The $hildren of Shobal were 1l&an and Manahath and 4bal Shepho and 5nam. The name 1l&an means ;tall ; ;sublime.; Metaphysi$ally 1l&an denotes a lofty $on$ept on the part of man in re'ard to the sensual or physi$al phase of his or'anism whereby he 'limpses the truth that e&en the outer man has his ori'in in Spirit. The name Manahath means ;restin' ; ;restorin' ; ;forsa8in'.; Metaphysi$ally Manahath desi'nates a pea$eful restful thou'ht and pla$e in $ons$iousness> a $easin' from outer a$ti&ity wherein both soul and body are nenewed and wherein somethin' of

error is forsa8en and a de'ree of Truth is reali@ed. The name 4bal means ;stripped of all ; ;bare ; ;barren ; ;stone.; Metaphysi$ally 4bal represents the ad&erse a$ti&ity of the law in those who thin8 and a$t out of harmony with di&ine prin$iple> that in us whi$h ta8es $o'ni@an$e of the wor8in' out of error resultin' from i'noran$e and disobedien$e. This phase of the a$ti&ity of the law always seems hard A;stone;B to the sense $ons$iousness upon whi$h it falls and it surely e<poses A;bares;B the nothin'ness of all that does not measure up to the spiritual. The name Shepho means ;na8edness ; ;barren ; ;wasted away ; ;un$on$erned.; Metaphysi$ally Shepho denotes a mental a$ti&ity in the body $ons$iousness that is wholly ;un$on$erned; with the thin's of Spirit hen$e is unfruitful and ;na8ed; in so far as real life stren'th wholeness substan$e and 'ood are $on$erned A;na8edness ; ;barren; ;wasted away;B. The name 5nam means ;&i'orous ; ;powerful ; ;wealthy ; ;substantial.; Metaphysi$ally 5nam denotes thou'hts pertainin' to stren'th and &i'or> also to understandin' and substan$e. 3e represents a belief in purely physi$al stren'th and power outer possessions and the $arnal thou'ht of understandin'. The $hildren of Jibeon were 1iah and 1nah. The name 1iah means ;a $ry ; ;a $lamor ; ;a &ulture.; Metaphysi$ally 1iah denotes destru$ti&e de&ourin' thou'hts pertainin' to the animal $ons$iousness and to what should be the hi'her thou'ht realm in the indi&idual A;a $ry ; ;a $lamor ; and so onB. The name 1nah means ;answerin'.; AFor further $omment see interpretation of Gen. 3(=2,B. The $hildren of 1nah were /ishon and 5holibamah. AFor /ishon see interpretation of Gen. 3(=21> for 5holibamah Gen. 3(=2.B The $hildren of /ishon were 3emdan 4shban Ithran Cheran. The name 3emdan means ;desirable ; ;pleasant ; ;pre$ious.; Metaphysi$ally 3emdan represents the seemin'ly ;desirable; and ;pleasant; sense beliefs and a$ti&ities of one who is not awa8ened spiritually. These beliefs and a$ti&ities howe&er are but transitory and soon turn to dust and ashes to &anity and &e<ation of spirit. The name 4shban means ;man of wisdom ; ;man of understandin' ; ;son of fire.; Metaphysi$ally 4shban represents the belief held by the outer man that wisdom and understandin' $ome throu'h the per$eptions of the senses and throu'h reasonin'. The name Ithran means ;abundant ; ;e<$ellent ; ;plenty ; Metaphysi$ally Ithran represents ideas of 'reat ;e<$ellen$e; and of 'reat &alue> thou'hts that are superior to their fellows bein' a$ti&e both in the deep:seated sense $ons$iousness A3oritesB in the indi&idual and on the more spiritual le&el of his mind Athe IsraelitesB. These are ideas that ha&e ta8en on abundant substan$e they in&ol&e belief in bountiful supply and they lead to ;plenty.;

The name Cheran means ;lyre ; ;united ; ;a Doyous shout.; Metaphysi$ally Cheran denotes a harmonious unifyin' thou'ht that is a$ti&e in the depths of the physi$al bein' of man A;united ; ;lyre;B. Sin$e this thou'ht is not $ons$iously united with Spirit thou'h its ori'in and tenden$y are 'ood it $annot brin' about the perfe$t union of man with God and the true spiritual harmony implied by the meanin' of the name. The $hildren of 4@er were 2ilhan Jaa&an and 18an. The name 2ilhan means ;$onfused ; ;wea8 ; ;tender.; Metaphysi$ally 2ilhan represents a ;$onfused; state of mind and a la$8 of self:assertion A;wea8;B that are the result of a 'i&in' way to the fulfillment of the thou'hts and desires of the unredeemed sub$ons$iousness. The name Jaa&an means ;dis9uieted ; ;tremblin' ; ;terrified.; Metaphysi$ally Jaa&an denotes a $onfused fearful unstable thou'ht tenden$y in the outer or body $ons$iousness of the indi&idual. The name 18an means ;warped ; ;8een of &ision.; Metaphysi$ally 18an represents a rulin' thou'ht or at least a &ery stron' influential thou'ht in the sense $ons$iousness. This thou'ht aids in di&ertin' the indi&idual from Truth and $auses mu$h trouble in the flesh. It is 9ui$8 to per$ei&e A;8een;B on the sense plane but is blind A;warped;B to the real truth of manCs bein'. The $hildren of /ishan were E@ and 1ran. The name E@ means ;substantiation ; ;formati&e power ; ;purpose ; ;fertility.; Metaphysi$ally E@ denotes the pro$ess of thou'ht by whi$h man arri&es at a $on$lusion Abe it Truth or errorB and establishes it in $ons$iousness A;substantiation ; and so forthB. The name 1ran means ;a$ti&e ; ;a wild 'oat ; ;firmness.; Metaphysi$ally 1ran represents a''ressi&eness and a firmness or obstina$y of thou'ht that is untrained and undis$iplined and is 'uided not by understandin' but by outer desires A;a wild 'oat ; ;firmness;B. This ma8es a pla$e of refu'e for many of the sense ideas of man that should be o&er$ome. AFor the names of the $hiefs that $ame of the 3orites::%otan Shobal Jibeon 1nah /ishon 4@er and /ishan::see interpretation of Gen. 3(=2, 21.B Gen. 3(=31:3+. 1nd these are the 8in's that rei'ned in the land of 4dom before there rei'ned any 8in' o&er the $hildren of Israel. 1nd 2ela the son of 2eor rei'ned in 4dom> and the name of his $ity was /inhabah. 1nd 2ela died and 0obab the son of Jerah of 2o@rah rei'ned in his stead. 1nd 0obab died and 3usham of the land of Temanites rei'ned in his stead. 1nd 3usham died and 3adad the son of 2edad who smote Midian in the field of Moab rei'ned in his stead= and the name of his $ity was 1&ith. 1nd 3adad died and Samlah of Masre8ah rei'ned in his stead. 1nd Samlah died and Shaul of #ehoboth by the #i&er rei'ned in his stead. 1nd Shaul died and 2aalhanan the son of

1$hbor rei'ned in his stead. 1nd 2aalhanan the son of 1$hbor died and 3adar rei'ned in his stead= and the name of his $ity was -au> and his wifeCs name was Mehetabel the dau'hter of Matred the dau'hter of Me:@ahab. The name 2ela means ;destroy ; ;utterly $onsume.; Metaphysi$ally 2ela represents destru$ti&e tenden$ies in $ons$iousness. The name /inhabah means ;robbersC den ; ;pla$e of plunderin'.; Metphysi$ally /inhabah si'nifies an a''re'ation of thou'hts belon'in' to manCs outer $arnal $ons$iousness. These thou'hts are error> they build up and sustain destru$ti&e sense tenden$ies that rob the real inner man of the substan$e that is ri'htly his. The name 0obab means ;howlin' of wild beasts ; ;wail of tribulation.; Metaphysi$ally 0obab denotes the noisy $ontentious tumultuousness of the outer personal man while under the dominion of the ;mind of the flesh.; The name 3usham means ;hastin' ; ;&ehement ; ;passionate.; Metaphysi$ally 3usham represents the hurried attitude of mind as related to satisfyin' physi$al desire. This attitude belon's to the outer $ons$iousness and tends to $onfusion and disorder. The name 3adad means ;9ui$8 ; ;mi'ht ; ;maDesty.; Metaphysi$ally 3adad represents the settin' up as all:powerful of the intelle$t in its spiritually unawa8ened state. The name Samlah means ;outer 'arment ; ;mantle ; ;$lothed.; Metaphysi$ally Samlah represents the 'eneral rulin' $hara$teristi$s of the outer mortal phase of $ons$iousness in man represented also by 4dom. The name Shaul means ;desired ; ;demanded ; ;in9uirin' ; ;e<$a&atin'.; Shaul is a form of the name Saul and its meanin' is the same. Shaul symboli@es the will in indi&idual $ons$iousness the presonal will. The name 2aalhanan means ;2aal is 'ra$ious ; ;possessor of $ompassion ; ;lord of mer$y.; Metaphysi$ally 2aalhanan represents 'ra$e mer$y and 8indliness as belon'in' to and bein' e<pressed by the outer man A;2aal is 'ra$ious ; and so forthB. 1ll these God 9ualities are e<pressed in a measure by the outer physi$al and mental man e&en before their true ori'in is understood to be spiritual. Entil man learns the Truth he usually ta8es to himself all the honor and 'lory resultin' from any 'ood that he does instead of as$ribin' all honor and 'lory to God /i&ine Mind. The name 3adar a form of the name 3adad means ;where one returns for rest ; ;$on$ealed inner $hamber ; ;hidden prin$iple.; ?hile 3adad represents the settin' up as all:powerful of the intelle$t in its spiritually unawa8ened state 3adar in addition to that represents the ;hidden prin$iple; of all li'ht all wisdom all 8nowled'e AGod SpiritB that e<ists ba$8 of the intelle$t ba$8 of e&ery e<pression of intelli'en$e or understandin'. Matred A;a short spear;B and Mehetabel A;God benefits;B women of 4dom represent a$ti&ities in the soulCs pro'ress toward spiritual perfe$tion. 4&en the phase of the soul

represented by 4dom the outer physi$al man has impulses that are upliftin' and that are e&er mo&in' toward the more perfe$t understandin' and e<pression of 2ein'. Me:@ahab the name of MatredCs father means ;water of 'old ; ;emanations of the shinin' one.; Me:@ahab represents a wisdom that is of the one li'ht or sun Spirit thou'h it may be somewhat ne'ati&e as su''ested by ;water ; ;water of 'old.; Matred represents a pushin' or ur'in' forward of the soul A;thrustin' forward;B by means of the wisdom symboli@ed by Me:@ahab to still hi'her and $learer li'ht and dominion A;a s$epter;B. Mehetabel the dau'hter of Matred A;to whom God does 'ood ; ;God is the 'reatest 'ood;B represents the further awa8enin' of the human soul to the 'oodness of God. Gen. 3(=4,:43. 1nd these are the names of the $hiefs that $ame to 4sau a$$ordin' to their families after their pla$es by their names= $hief Timna $hief 1l&ah $hief 0etheth $hief 5holibamah $hief 4lah $hief -inon $hief 6ena@ $hief Teman $hief Mib@ar $hief Ma'diel $hief Iram= these are the $hiefs of 4dom a$$ordin' to their habitations in the land of their possession. This is 4sau the father of the 4domites. AFor Timna see the interpretation of Gen. 3(=12.B The name 1l&ah means ;sublimation Aof e&ilB ; ;sublimity ; ;wi$8ed.; Metaphysi$ally 1l&ah represents the animal nature e<altin' itself::;sublimation Aof e&ilB.; This is e&il in the si'ht of Truth sin$e true sublimity and e<altation $ome only from the unifyin' of the entire bein' with the spiritual or Christ $ons$iousness. The name 0etheth means ;se$urin' ; ;stability ; ;subDe$tion ; Metaphysi$ally 0etheth represents in the outer material $ons$iousness of man a rulin' belief in the use of for$e to $ompel dri&e suppress in order to 8eep the indi&idual steadfast. This of $ourse is error and leads to bonda'e instead of true freedom. The name 4lah means ;terebinth ; ;oa8 ; a name implyin' stren'th hardiness and si@e. Metaphysi$ally 4lah represents the $ons$iousness of stren'th and prote$tion that is based on material beliefs> hen$e a limited $ons$iousness one li8ely to fail at the &ery time when most needed. The name -inon means ;dar8ness ; ;perple<ity ; ;hopelessness.; Metaphysi$ally -inon represents the 'reat an<iety $onfusion and hopelessness that often $ome o&er the purely mortal dar8ened $ons$iousness of man in times of error reapin'. The name 6ena@ means ;possessor ; ;lan$er ; ;hunter ; ;flan8.; The name Teman means ;abundan$e ; ;'ood faith ; ;firm.; AFor further $omment see interpretation of Gen. 3(=11.B The name Mib@ar means ;ina$$essible ; ;lofty ; ;imper&ious.; Metaphysi$ally Mib@ar represents rulin' belief of the $arnal mind in man that the thin's of Spirit of God are hard to understand that they are so far remo&ed from the apparently finite mind of man

that they are unattainable. The name Ma'diel means ;most pre$ious fruits of God ; ;praise of God ; ;God is renowned.; Metaphysi$ally Ma'diel represents the truth about the outer and seemin'ly material phase of manCs bein' 4sau and 4domB. This truth is that e&en manCs physi$al body is the pre$ious fruit of God. It has its ori'in in Spirit and is innately spiritual. It must e&entually e<press and manifest God Spirit thus 'i&in' all praise honor and 'lory to the Father:Mind throu'h whi$h it $ame into e<isten$e A;God is renowned;B.

Chapter .I 0oseph a Type of the Christ Genesis 3) 3* 3+ 4, and 41

M17 17 I/41 in /i&ine Mind is manifested in &arious states of $ons$iousness. These appear outwardly as personalities and ta8e form as bodies. In des$ribin' states of $ons$iousness the 2ible uses the personality in a representati&e sense with the meanin' of the name as a 8ey to the state of bein' e<plained. The meanin' of the name 0oseph is ;whom 0eho&ah will add to.; 3e represents the ;in$reasin'; fa$ulty of the mind that state of $ons$iousness in whi$h we in$rease in all phases of our $hara$ter. This is espe$ially true of substan$e> for 0oseph as ima'ination molds mind substan$e in the realm of forms. 3e had a $oat of many $olors> his dreams were always of forms and shapes::the shea&es of wheat the stars and moon. 1n interpreter of dreams the phenomenal was his field of a$tion. This formati&e power is $hara$teristi$ of the ima'ination and amon' the twel&e primal fa$ulties of mind we find that this fa$ulty of the ima'ination is represented by 0oseph. The 0oseph fa$ulty is the dreamer of dreams and the seer of &isions whi$h are e<pressed always in forms and symbols. If you are a &i&id dreamer and $an $orre$tly interpret your own dreams you may 8now that you are de&elopin' your 0oseph fa$ulty. 3owe&er it is one thin' to dream and 9uite another to interpret dreams $orre$tly. 1ll people dream more or less but few $an interpret dreams. "isions $ome under the same head for dreams are not ne$essarily the sole $on$omitant of sleep. Gen. 3)=1:*. 1nd 0a$ob dwelt in the land of his fatherCs soDournin's in the land of Canaan. These are the 'enerations of 0a$ob. 0oseph bein' se&enteen years old was feedin' the flo$8 with his brethren> and he was a lad with the sons of 2ilhah and with the sons of Jilpah his fatherCs wi&es= and 0oseph brou'ht the e&il report of them unto his father. 7ow Israel lo&ed 0oseph more than all his $hildren be$ause he was the son of his old a'e= and he made him a $oat of many $olors. 1nd his brethren saw that their father lo&ed him more than all his brethren> and they hated him and $ould not spea8 pea$eably unto him. 1nd 0oseph dreamed a dream and he told it to his brethren= and they hated

him yet the more. 1nd he said unto them 3ear I pray you this dream whi$h I ha&e dreamed= for behold we were bindin' shea&es in the field and lo my sheaf arose and also stood upri'ht> and behold your shea&es $ame round about and made obeisan$e to my sheaf. 1nd his brethren said to him Shalt thou indeed rei'n o&er usI or shalt thou indeed ha&e dominion o&er usI 1nd they hated him yet the more for his dreams and for his words. 0oseph represents the fa$ulty of ima'ination. This fa$ulty produ$es the pi$tures or ima'es that ma8e &isible e&ery idea that the mind $an $on$ei&e and re&eals to the illumined intelle$t A0a$obB the a$ti&ities of the other fa$ulties A0osephCs brothers> in this $ase the sons of 2ilhah and JilpahB. 0oseph was the proud owner of a $oat of many $olors a 'ift from his father. The $oat is the symbol of the Truth 'i&en to us by the Father. Truth in its entirety is symboli@ed by the seamless 'arment that 0esus wore for it $annot be separated into di&isions or parts. 1ll truth is one Truth. 0osephCs $oat bein' of many $olors indi$ates that when we open up this new realm of $ons$iousness and be'in to use the ima'ination our $on$eption of Truth is $olored by the many pre&ious mental states that ha&e so lon' herded our flo$8s of thou'hts. 1t this sta'e we ha&e not yet $ome into the understandin' into the pure white li'ht of un9ualified Truth that is symboli@ed by the seamless robe of unity. The home of the ima'ination is in the realm of ideas where another dimension of mind is opened to it e&en the 8in'dom of the hea&ens. The ima'in' fa$ulty 'i&es man the ability to proDe$t himself throu'h time and spa$e and thus rise abo&e these limitations as well as all other limitations. 4&en when the $ons$ious mind is asleep the ima'ination $ontinues its a$ti&ity and we ha&e dreams. 1s we ha&e learned we $annot ta8e our dreams literally but must interpret them by means of the symbols 'i&en us. For instan$e 0osephCs dream about the shea&es was a dream about substan$e and a prophe$y of his attainment of a superior $ons$iousness of uni&ersal substan$e. That $ons$iousness of substan$e afterward brou'ht forth fruit when he super&ised the stora'e of 'rain in 4'ypt and this 'rain furnished needed supply to his father and brothers and brou'ht them to him. Ima'ination uses ideas to in$rease its store of uni&ersal substan$e and $lothes ideas in form> for it is both a formati&e and an in$reasin' fa$ulty. 1n un$ontrolled ima'ination will often e<a''erate and in$rease oneCs $ons$iousness of tri&ial or e&en unreal thin's until both mind and body are affe$ted. A0oseph $arried tales about his brothers to his father.B The ima'ination is a &ery powerful fa$ulty and we must learn to dis$ipline it if we would ma8e it pra$ti$al in ser&in' our hi'hest 'ood. 2y followin' the inspiration of the supermind or 0eho&ah $ons$iousness we $an $ontrol the ima'ination and dire$t its wor8 to pra$ti$al ends. Gen. 3)=+:22. 1nd he dreamed yet another dream and told it to his brethren and said 2ehold I ha&e dreamed yet a dream> and behold the sun and the

moon and ele&en stars made obeisan$e to me. 1nd he told it to his father and to his brethren> and his father rebu8ed him and said unto him ?hat is this dream that thou hast dreamedI Shall I and thy mother and thy brethren indeed $ome to bow down oursel&es to thee to the earthI 1nd his brethren en&ied him> but his father 8ept the sayin' in mind. 1nd his brethren went to feed their fatherCs flo$8 in She$hem. 1nd Israel said unto 0oseph 1re not thy brethren feedin' the flo$8 in She$hemI $ome and I will send thee unto them. 1nd he said to him 3ere am I. 1nd he said to him Go now see whether it is well with thy brethren and well with the flo$8> and brin' me word a'ain. So he sent him out of the &ale of 3ebron and he $ame to She$hem. 1nd a $ertain man found him and behold he was wanderin' in the field= and the man as8ed him sayin' ?hat see8est thouI 1nd he said I am see8in' my brethren= tell me I pray thee where they are feedin' the flo$8. 1nd the man said They are departed hen$e> for I heard them say %et us 'o to /othan. 1nd 0oseph went after his brethren and found them in /othan. 1nd they saw him afar off and before he $ame near unto them they $onspired a'ainst him to slay him. 1nd they said one to another 2ehold this dreamer $ometh. Come now therefore and let us slay him and $ast him into one of the pits and we will say 1n e&il beast hath de&oured him= and we shall see what will be$ome of his dreams. 1nd #euben heard it and deli&ered him out of their hand and said %et us not ta8e his life. 1nd #euben said unto them Shed no blood> $ast him into this pit that is in the wilderness but lay no hand upon him= that he mi'ht deli&er him out of their hand to restore him to his father. In the fore'oin' S$ripture 0osephCs dream is &ery si'nifi$ant. 0a$obCs words ;Shall I and thy mother and thy brethren indeed $ome to bow down oursel&es to thee to the earthI; are self:e<planatory. She$hem denotes a thou'ht of burdens whi$h re&eals that the brothers too8 to heart 0osephCs superior attitude. 0osephCs talebearin' propensity and the fa$t that their father lo&ed 0oseph better than he did his brothers ser&ed to stir up the anta'onism of the other sons toward 0oseph. 0a$ob Athe I 1MB Afun$tionin' in 3ebron whi$h means ;united ; ;bound by a $ommon bond;B sent 0oseph Athe ima'inationB down into She$hem A;bendin' down ; ;a burden;B to see how his brothers Athe other fa$ultiesB fared. 0a$ob Athe I 1MB operatin' in the $ons$iousness of friendship and unity did not ta8e seriously the $ontention that 0oseph Athe boastin' ima'inationB had brou'ht about. The name /othan means ;two wells ; ;edi$ts ; ;$ustoms.; /othan symboli@es the double standard of thou'ht that man holds re'ardin' his life and substan$e the law of 2ein' on the one hand $ustom on the other. 3is $ustomary beliefs lead to limited warped e<perien$es while an understandin' of the true law of 2ein' in$reases the

a$ti&ity of the power of God in his life and also ma8es him $ons$ious of that a$ti&ity. A/othan is the pla$e where 0oseph found his brethren.B #euben symboli@in' the fa$ulty of dis$ernment in the outer su''ested the pit Awhi$h represents a pitfall or trapB intendin' later to deli&er 0oseph and thus restore him to the arms of his father. Gen. 3)=23:2*. 1nd it $ame to pass when 0oseph was $ome unto his brethren that they stripped 0oseph of his $oat the $oat of many $olors that was on him> and they too8 him and $ast him into the pit= and the pit was empty there was no water in it. 1nd they sat down to eat bread= and they lifted up their eyes and loo8ed and behold a $ara&an of Ishmaelites was $omin' from Gilead with their $amels bearin' spi$ery and balm and myrrh 'oin' to $arry it down to 4'ypt. 1nd 0udah said unto his brethren ?hat profit is it if we slay our brother and $on$eal his bloodI Come and let us sell him to the Ishmaelites and let not our hand be upon him> for he is our brother our flesh. 1nd his brethren hear8ened unto him. 1nd there passed by Midianites mer$hantmen> and they drew and lifted up 0oseph out of the pit and sold 0oseph to the Ishmaelites for twenty pie$es of sil&er. 1nd they brou'ht 0oseph into 4'ypt. Gilead represents the hi'h pla$e in $ons$iousness where Spirit dis$erns and witnesses to what is true and to all manCs thou'hts and a$ts so that an adDustment may be made throu'hout mind and body. The Ishmaelites represent the fruit of the thou'ht of the natural man at wor8 in the flesh> also the $ons$iousness that re$o'ni@es God but that be$ause of the seemin' opposition of the outer world does not find e<pression a$$ordin' to the hi'hest standard. The Midianites were enemies of the Israelites. The Midianites represent dis$rimination or Dud'ment employed a$$ordin' to human standards. 0ud'in' a$$ordin' to outer appearan$es produ$es dis$ordant thou'hts and Dealousies and their 8in. The fa$t that 0oseph was sold as a sla&e into 4'ypt by his brothers si'nifies that at a $ertain sta'e of his unfoldment man will barter away his hi'h ideals of Truth in order to 'o on li&in' in sense $ons$iousness. 3e will e&en debase his ima'ination A0osephB and send it down into his body $ons$iousness to stir up his emotions and 'et the thrill of sensation. 3owe&er the fa$ulty of ima'ination if it has been trained and dis$iplined will wor8 for the 'ood of man e&en in the dar8ened realm of sense A4'yptB. Thou'h the purpose in sellin' 0oseph into 4'ypt was error the result pro&ed to be 'ood. This shows the outwor8in' of the law stated in #omans *=2*= ;To them that lo&e God all thin's wor8 to'ether for 'ood.; 4&en when error seems to be in the as$endan$y there is that in us whi$h remains true to God and finally brin's about our deli&eran$e. ;The wrath of man shall praise thee.;

The 'reat point in the story is that 0oseph e&en when o&er$ome by error from without and sold into 4'yptian sla&ery still remained true to the di&ine ideas of his Father. In any department of life the ima'ination will wor8 for the de&elopment and perfe$tion of the indi&idual or for the dire$t opposite of this dependin' on how it has been trained. It is a powerful fa$ulty for it forms ideas in substan$e and brin's desire into manifestation. If the desires are allowed to run riot on the sense plane the ima'ination will pro$eed dire$tly to brin' them into manifestation as inharmony or disease. 5n the other hand when the ima'ination is 8ept busy with hi'h ideas ideas ori'inally inspired in it by the I 1M it is the most effe$ti&e of all the fa$ulties for the wor8 of spiritual de&elopment. Faithfulness to hi'h ideas when $oupled with an unsha8en $onfiden$e in the I 1M $annot be wholly o&er$ome by error nor $an anyone who e<er$ises these fa$ulties be 8ept for lon' in the ba$8'round. 0udah Arepresentin' prayer and praiseB the fourth son of 0a$ob and %eah su''ested the idea of sellin' 0oseph into 4'ypt rather than ta8in' his life. Gen. 3)=2+:3(. 1nd #euben returned unto the pit> and behold 0oseph was not in the pit> and he rent his $lothes. 1nd he returned unto his brethren and said The $hild is not> and I whither shall I 'oI 1nd they too8 0osephCs $oat and 8illed a he:'oat and dipped the $oat in the blood> and they sent the $oat of many $olors and they brou'ht it to their father and said This ha&e we found= 8now now whether it is thy sonCs $oat or not. 1nd he 8new it and said It is my sonCs $oat> an e&il beast hath de&oured him> 0oseph is without doubt torn in pie$es. 1nd 0a$ob rent his 'arments and put sa$8$loth upon his loins and mourned for his son many days. 1nd all his sons and all his dau'hters rose up to $omfort him> but he refused to be $omforted> and he said For I will 'o down to Sheol to my son mournin'. 1nd his father wept for him. 1nd the Midianites sold him into 4'ypt unto -otiphar an offi$er of -haraohCs the $aptain of the 'uard. 0a$ob represents intelle$tual illumination. 3owe&er illumination on the intelle$tual plane often la$8s dis$ernment> it has not attained the power to e<press the sure steady re&ealin' li'ht of Spirit. 0a$ob was in the dar8 as re'ards the fate of his son 0oseph Asymboli$al of the ima'inationB. 3en$e 0a$ob was de$ei&ed by blood on the $oat and mourned with the $rowd. 1mon' the twel&e fa$ulties the ima'ination is least understood in its e&olution from sense to soul $ons$iousness. To this day those who fun$tion in sense e$ho the brothers of 0oseph in their sli'htin' e<$lamation ;3ere $omes that dreamer.; Fet in art s$ien$e literature reli'ion and e&en business the $ry is ;Gi&e us men of ima'inationK; The fa$t is there is no pro'ress of man or the ra$e without e<pansion of the ima'ination. The history of 0oseph the attempts of those nearest and dearest to him to thwart the unfoldment of his innate ability and his final &i$tory in attainin' the e<alted offi$e of prime minister of 4'ypt shows us in symbols how the whole man will e&entually be

'lorified in Spirit. 3owe&er in the early sta'es of the 0oseph 9ui$8enin' all the other fa$ulties $ombine to destroy it> they thin8 it &isionary and impra$ti$al. The blood:dren$hed $oat represents the futile attempt of the outer realm of sense to 8ill out the inner Spirit life. %ife mar$hes on and the &ision of the soul finds new e<pression in other states of $ons$iousness. -haraoh represents the e'o or will that rules the body under the natural law. -otiphar symboli@es the e<e$uti&e arm of the will. Sheol is the abode of the dead $on$ei&ed by the 3ebrews as a subterranean re'ion $lothed in thi$8 dar8ness. It represents the mental 'loom into whi$h the personal man is plun'ed when he 'i&es himself o&er to thou'hts of death and 'rief. Gen. 3*=1:11. 1nd it $ame to pass at that time that 0udah went down from his brethren and turned in to a $ertain 1dullamite whose name was 3irah. 1nd 0udah saw there a dau'hter of a $ertain Canaanite whose name was Shua> and he too8 her and went in unto her. 1nd she $on$ei&ed and bare a son> and he $alled his name 4r. 1nd she $on$ei&ed a'ain and bare a son> and she $alled his name 5nan. 1nd she yet a'ain bare a son and $alled his name Shelah= and he was at Che@ib when she bare him. 1nd 0udah too8 a wife for 4r his first: born and her name was Tamar. 1nd 4r 0udahCs first:born was wi$8ed in the si'ht of 0eho&ah> and 0eho&ah slew him. 1nd 0udah said unto 5nan Go in unto thy brotherCs wife and perform the duty of a husbandsC brother unto her and raise up seed to thy brother. 1nd 5nan 8new that the seed would not be his> and it $ame to pass when he went in unto his brotherCs wife that he spilled it on the 'round lest he should 'i&e seed to his brother. 1nd the thin' whi$h he did was e&il in the si'ht of 0eho&ah= and he slew him also. Then said 0udah to Tamar his dau'hter:in:law #emain a widow in thy fatherCs house till Shelah my son be 'rown up> for he said %est he also die li8e his brethren. 1nd Tamar went and dwelt in her fatherCs house. The predominant thou'ht in the minds of the people at that time was to produ$e pro'eny AseedB and they restored to e&ery de&i$e in order to attain their end. 3irah was an 1dullamite a friend of 0udah. The name 3irah means ;splendid ; ;noble ; ;pure ; ;liberty.; 1n 1dullamite was a nati&e of the $ity of 1ddullam whi$h represents a state of poise in prayer in whi$h spiritual ideas flow into $ons$iousness without obstru$tion. 2ein' in the &alley it would not refer to a hi'h e<alted state of mind in prayer but rather to an established e9uilibrium and adDustment in the body $ons$iousness. 2ut e&en if at first it seems to be only in the material $ons$iousness it imparts a ;splendid ; ;noble; 9uality to the man and leads toward true ;liberty.; Su$h a state of $ons$iousness is represented by 3irah.

Shua A;broad ; ;ample ; ;ri$hes;B represents the broad ri$h thou'hts of abundant substan$e in the depths of the sub$ons$ious mind. 0udah united with a dau'hter of Shua who symboli@es the feminine element in the ri$h sub$ons$iousness. Three sons were born to this union= 4r represents obser&ant &i'ilant thou'hts. It matters a 'reat deal what one wat$hes or 'i&es attention to. If one persists in re$o'ni@in' that whi$h appears to be e&il one $annot obtain abidin' life and 'ood. A4r was wi$8ed in the si'ht of 0eho&ah.B 5nan symboli@es thou'hts pertainin' to stren'th and &i'or yet thou'hts that are not spiritual but of the intelle$t. They are influen$ed too by the lower emotions and tenden$ies of the $arnal soul A5nanCs mother was a Canaanitish womanB> therefore they are li8ely to brin' about inharmony and error be$ause of the misdire$tion of ener'y. Fet in themsel&es these thou'hts are 'ood and if dire$ted by spiritual understandin' yield 'reat blessin's. Shelah represents a sense of pea$e harmony and se$urity that has $ome about throu'h prayer affirmation and desire. 3owe&er Shelah was born in Che@ib whi$h symboli@es a de$epti&e state of mind that lies deep within the elemental life for$es of the indi&idual. This de$epti&e state of $ons$iousness must be $leansed thorou'hly of its error its double:minded idolatrous belief in a power of e&il as well as a power of 'ood so that the truth of the one life and the one God 'ood may be established within its depths. Gen. 3*=12:3,. 1nd in pro$ess of time ShuaCs dau'hter the wife of 0udah died> and 0udah was $omforted and went up unto his sheep:shearers to Timnah he and his friend 3irah the 1dullamite. 1nd it was told Tamar sayin' 2ehold thy father:in:law 'oeth up to Timnah to shear his sheep. 1nd she put off from her the 'arments of her widowhood and $o&ered herself with her &eil and wrapped herself and sat in the 'ate of 4naim whi$h is by the way to Timnah> for she saw that Shelah was 'rown up and she was not 'i&en unto him to wife. ?hen 0udah saw her he thou'ht her to be a harlot> for she had $o&ered her fa$e. 1nd he turned unto her by the way and said Come I pray thee let me $ome in unto thee= for he 8new not that she was his dau'hter: in:law. 1nd she said ?hat wilt thou 'i&e me that thou mayest $ome in unto meI 1nd he said I will send thee a 8id of the 'oats from the flo$8. 1nd she said ?ilt thou 'i&e me a pled'e till thou send itI 1nd he said ?hat pled'e shall I 'i&e theeI 1nd she said Thy si'net and thy $ord and thy staff that is in thy hand. 1nd he 'a&e them to her and $ame in unto her and she $on$ei&ed by him. 1nd she arose and went away and put off her &eil from her and put on the 'arments of her widowhood. 1nd 0udah sent the 8id of the 'oats by the hand of his friend the 1dullamite to re$ei&e the pled'e from the womanCs hand= but he found her not. Then he as8ed the men of her pla$e sayin' ?here is the prostitute that was at 4naim by the waysideI 1nd they said There hath been no prostitute here. 1nd he returned to 0udah and said I ha&e not found

her> and also the men of the pla$e said There hath been no prostitute here. 1nd 0udah said %et her ta8e it to her lest we be put to shame= behold I sent this 8id and thou hast not found her. 1nd it $ame to pass about three months after that it was told 0udah sayin' Tamar thy dau'hter:in:law hath played the harlot> and moreo&er behold she is with $hild by whoredom. 1nd 0udah said 2rin' her forth and let her be burnt. ?hen she was brou'ht forth she sent to her father:in:law sayin' 2y the man whose these are am I with $hild= and she said> /is$ern I pray thee whose are these the si'net and the $ords and the staff. 1nd 0udah a$8nowled'ed them and said She is more ri'hteous than I forasmu$h as I 'a&e her not to Shelah my son. 1nd he 8new her a'ain no more. 1nd it $ame to pass in the time of her tra&ail that behold twins were in her womb. 1nd it $ame to pass when she tra&ailed that one put out a hand= and the midwife too8 and bound upon his hand a s$arlet thread sayin' This $ame out first. 1nd it $ame to pass as he drew ba$8 his hand that behold his brother $ame out= and she said ?herefore hast thou made a brea$h for thyselfI therefore his name was $alled -ere@. 1nd afterward $ame out his brother that had the s$arlet thread upon his hand= and his name was $alled Jerah. The name 0udah means ;praise 0eho&ah.; -raise is $losely related to prayer> under the law of mind whate&er we praise we in$rease. -raise is the 8ey to the in$rease of life a$ti&ity. If you depre$iate your life you de$rease your $ons$iousness of life. Thus we find that besides symboli@in' the pla$e in $ons$iousness where we $ome in $onta$t with the hi'hest a$ti&ities of /i&ine Mind 0udah also represents the $entral fa$ulty of $ons$iousness. This fa$ulty operates in the body $ons$iousness throu'h the spinal $ord as well as in the top head and finds its outer e<pression throu'h the life $enter whi$h unre'enerated is 0udas who hath a de&il. ?hen life is separated from the inner fa$ulties and endea&ors to find e<pression without their $o:operation man 'i&es himself o&er to his animal nature and in$linations. The name Tamar means ;palm ; ;ere$t ; ;upri'ht.; Tamar represents &i$tory and $on9uest throu'h upri'htness. ;1nd 0udah . . . said She is more ri'hteous than I forasmu$h as I 'a&e her not to Shelah my son.; This $ons$iousness of &i$tory or $on9uest and o&er$omin' power is of the soul in the indi&idual. Timnah symboli@es the error ra$e belief that a share of the life for$es in man ri'htly belon's to the purely animal physi$al and sense part of his bein'. 0udah 8ept his sheep in this Canaanitish $ity. Sheep represent the pure natural life of the or'anism and Canaanites the elemental life for$es in man. 4naim in whose 'ate Tamar sat is supposed to be one with the $ity of 4nam. The name

means ;two eyes ; ;double sprin's.; It si'nifies the fountain of understandin' in man whi$h be$ause of his belief in 'ood and e&il in materiality as well as spirituality is dedi$ated to both 'eneration and re'eneration both sense and Spirit. /ouble: mindedness $auses instability. Stability is needed if one is to 'row and de&elop spiritually. 5ne establishes stability of $hara$ter by 'i&in' oneself up wholly with sin'leness of purpose to the re'enerati&e law. The name -ere@ means ;bro8en throu'h ; ;torn asunder.; -ere@ represents &i$tory throu'h praise or ma8in' a way out of apparent limitation and error and pre&ailin' o&er them by means of prayer and praise. ATamar said ;?herefore hast thou made a brea$h for thyselfI therefore his name was $alled -ere@.;B Jerah A;sunrise ; ;birth of a $hild ; ;'ermination of a seed;B represents awa8enin' to new li'ht new understandin' in $ons$iousness> the first $ons$ious awa8enin' to the presen$e of this new inner li'ht or understandin'. AThe sun rises in the east and the east denotes the within.B In the Dourney from sense to Spirit the soul passes throu'h many phases misdire$ts its fa$ulties and pra$ti$es multitudinous forms of dissipation or waste. AThese &erses in Genesis illustrate this fa$t.B 2ut as man follows the li'ht as it is 'i&en him to see the li'ht he 'radually learns to understand himself and his soul a$ti&ities. Then he be'ins to $onform to spiritual law and to $onser&e his ener'ies for$es and substan$e whi$h in turn results in liftin' up the whole man spirit soul and body out of the mire of materiality and sense into the new estate of the re'enerate man the 0esus Christ man. Gen. 3+=1:3. 1nd 0oseph was brou'ht down to 4'ypt> and -otiphar an 5ffi$er of -haraohCs the $aptain of the 'uard an 4'yptian bou'ht him of the hand of the Ishmaelites that had brou'ht him down thither. 1nd 0eho&ah was with 0oseph and he was a prosperous man> and he was in the house of his master the 4'yptian. 1nd his master saw that 0eho&ah was with him and that 0eho&ah made all that he did to prosper in his hand. 0osephCs bein' brou'ht down into 4'ypt si'nifies the ima'inationCs be$omin' a$ti&e in the body $ons$iousness and in the sub$ons$iousness. Ima'ination usually rea$hes out into the unseen world about us and forms substan$e a$$ordin' to the pattern of our thou'hts. 2ut its first duty is to 'o down into the 4'yptian dar8ness of our material and sense thou'hts and under the law lift the body $ons$iousness to a hi'her plane. 2ody soul and spirit are unified as one and the Truth student $annot afford to lose si'ht of the fa$t that all three are to be lifted up. Enless he is $areful in this re'ard the body $ons$iousness may be left far behind the soul and spirit and some unfa&orable rea$tion be$ome manifest in the body or affairs. The word -haraoh means ;the sun ; ;the #a.; 0oseph was sold to -otiphar an e<e$uti&e offi$er of -haraohCs $ourt who represents one of the rulin' ideas in the state of

$ons$iousness symboli@ed by -haraoh ;the sun.; 4'ypt symboli@es the material body $ons$iousness ruled by the ;sun; or solar ple<us whi$h is the $enter in the sub$ons$iousness. -haraoh rules in obs$urity or dar8ness be$ause the 'reat sun of the body the solar ple<us is obs$ured or un8nown to the $ons$ious mind. The li'ht of the sun of ri'hteousness is &eiled by our $ons$ious li&in' on the low plane of sense. God prospers us when we 'i&e the best that is in us and do all thin's unto 3im a$8nowled'in' 3im in all our affairs. This is a sure way to su$$ess and when su$$ess does $ome we should reali@e that it resulted from the wor8 of Spirit in us be$ause we made oursel&es $hannels throu'h whi$h the Christ Mind $ould brin' its ideas into manifestation. The true Christian ne&er boasts that he is a self:made man for he well 8nows that all that he is and has to'ether with all that he $an e&er hope to be or to ha&e is but God findin' e<pression throu'h him as life. Gen. 3+=4:(. 1nd 0oseph found fa&or in his si'ht and he ministered unto him= and he made him o&erseer o&er his house and all that he had he put into his hand. 1nd it $ame to pass from the time that he made him o&erseer in his house and o&er all that he had that 0eho&ah blessed the 4'yptianCs house for 0osephCs sa8e> and the blessin' of 0eho&ah was upon all that he had in the house and in the field. 1nd he left all that he had in 0osephCs hand> and he 8new not au'ht that was with him sa&e the bread whi$h he did eat. 1nd 0oseph was $omely and well fa&ored. 0oseph was a spiritual $hara$ter and wor8ed from prin$iple hen$e he found fa&or in -otipharCs house and brou'ht added blessin's to it. This S$ripture pro&es the simple outwor8in' of the law. ;1nd 0oseph was $omely and well fa&ored.; Gen. 3+=):23. 1nd it $ame to pass after these thin's that his masterCs wife $ast her eyes upon 0oseph> and she said %ie with me. 2ut he refused and said unto his masterCs wife 2ehold my master 8noweth not what is with me in the house and he hath put all that he hath into my hand= he is not 'reater in this house than I> neither hath he 8ept ba$8 anythin' from me but thee be$ause thou art his wife= how then $an I do this 'reat wi$8edness and sin a'ainst GodI 1nd it $ame to pass as she spa8e to 0oseph day by day that he hear8ened not unto her to lie with her or to be with her. 1nd it $ame to pass about this time that he went into the house to do his wor8> and there was none of the men of the house there within. 1nd she $au'ht him by his 'arment sayin' %ie with me= and he left his 'arment in her hand and fled and 'ot him out. 1nd it $ame to pass when she saw that he had left his 'arment in her hand and was fled forth that she $alled unto the men of her house and spa8e unto them sayin' See he hath brou'ht in a 3ebrew unto us to mo$8 us= he $ame in unto me to lie with me and I $ried with a loud &oi$e= and it $ame to pass when he heard that I lifted up my &oi$e and $ried that he left his 'arment by me and fled and 'ot him out. 1nd she laid up his 'arment by her

until his master $ame home. 1nd she spa8e unto him a$$ordin' to these words sayin' The 3ebrew ser&ant whom thou hast brou'ht unto us $ame in unto me to mo$8 me= and it $ame to pass as I lifted up my &oi$e and $ried that he left his 'arment by me and fled out. 1nd it $ame to pass when his master heard the words of his wife whi$h she spa8e unto him sayin' 1fter this manner did thy ser&ant to me> that his wrath was 8indled. 1nd 0osephCs master too8 him and put him into the prison the pla$e where the 8in'Cs prisoners were bound= and he was there in the prison. 2ut 0eho&ah was with 0oseph and showed 8indness unto him and 'a&e him fa&or in the si'ht of the 8eeper of the prison. 1nd the 8eeper of the prison $ommitted to 0osephCs hand all the prisoners that were in the prison> and whatsoe&er they did there he was the doer of it. The 8eeper of the prison loo8ed not to anythin' that was under his hand be$ause 0eho&ah was with him> and that whi$h he did 0eho&ah made it to prosper. The ima'ination is liable to 'et into trouble be$ause it is so little understood. The sense $ons$iousness of the animal soul A-otipharCs wifeB tempts us throu'h the ima'ination to 'ratify its sense desires. ?hen we refuse it e<pression there is a rea$tion and we seem for a time to be imprisoned or limited in ma8in' pro'ress. 2ut if we patiently bide our time 8nowin' that only 'ood $an $ome to us the seemin'ly imprisoned fa$ulty A0osephB will pro&e its God:'i&en power. 1lthou'h physi$ally imprisoned 0oseph Athe ima'inationB e<presses himself spiritually for the %ord AlawB is with him and in due time he will $ome into his ri'htful pla$e as one of the important fa$ulties in the $ons$iousness. A0eho&ah the law was with 0oseph.B 2y faithfully performin' the routine duties intrusted to one e&en in a prison one is $ertain to be ad&an$ed to a better and more remunerati&e position. 3owe&er faithfulness has an e&en 'reater reward than this for all the while the faithful one is buildin' a firmer truer and more Godli8e $hara$ter in himself whi$h is an endurin' re$ompense> for thus he enters into the possession of the true ri$hes the spiritual $ons$iousness. 0oseph was made the o&erseer of all the prisoners and later was released and 'i&en the hi'hest position in the land as prime minister or ad&iser to -haraoh. Gen. 4,=1:23. 1nd it $ame to pass after these thin's that the butler of the 8in' of 4'ypt and his ba8er offended their lord the 8in' of 4'ypt. 1nd -haraoh was wroth a'ainst his two offi$ers a'ainst the $hief of the butlers and a'ainst the $hief of the ba8ers. 1nd he put them in ward in the house of the $aptain of the 'uard into the prison the pla$e where 0oseph was bound. 1nd the $aptain of the 'uard $har'ed 0oseph with them and he ministered unto them= and they $ontinued a season in ward. 1nd they dreamed a dream both of them ea$h man his dream in one ni'ht ea$h man a$$ordin' to the interpretation of his dream the butler and the ba8er of the 8in' of 4'ypt who were bound in the

prison. 1nd 0oseph $ame in unto them in the mornin' and saw them and behold they were sad. 1nd he as8ed -haraohCs offi$ers that were with him in ward in his masterCs house sayin' ?herefore loo8 ye so sad todayI 1nd they said unto him ?e ha&e dreamed a dream and there is none that $an interpret it. 1nd 0oseph said unto them /o not interpretations belon' to GodI tell it me I pray you. 1nd the $hief butler told his dream to 0oseph and said to him In my dream behold a &ine was before me> and in the &ine were three bran$hes= and it was as thou'h it budded and its blossoms shot forth> and the $lusters thereof brou'ht forth ripe 'rapes= and -haraohCs $up was in my hand> and I too8 the 'rapes and pressed them into -haraohCs $up and I 'a&e the $up into -haraohCs hand. 1nd 0oseph said unto him This is the interpretation of it= the three bran$hes are three days> within yet three days shall -haraoh lift up thy head and restore thee unto thine offi$e= and thou shalt 'i&e -haraohCs $up into his hand after the former manner when thou wast his butler. 2ut ha&e me in thy remembran$e when it shall be well with thee and show 8indness I pray thee unto me and ma8e mention of me unto -haraoh and brin' me out of this house= for indeed I was stolen away out of the land of the 3ebrews= and here also ha&e I done nothin' that they should put me into the dun'eon. ?hen the $hief ba8er saw that the interpretation was 'ood he said unto 0oseph I also was in my dream and behold three bas8ets of white bread were on my head= and in the uppermost bas8et there was of all manner of ba8ed food for -haraoh> and the birds did eat them out of the bas8et upon my head. 1nd 0oseph answered and said This is the interpretation thereof= the three bas8ets are three days> within yet three days shall -haraoh life up thy head from off thee and shall han' thee on a tree> and the birds shall eat thy flesh from off thee. 1nd it $ame to pass the third day whi$h was -haraohCs birthday that he made a feast unto all his ser&ants= and he lifted up the head of the $hief butler and the head of the $hief ba8er amon' his ser&ants. 1nd he restored the $hief butler unto his butlership a'ain> and he 'a&e the $up into -haraohCs hand= but he han'ed the $hief ba8er= as 0oseph had interpreted to them. Fet did not the $hief butler remember 0oseph but for'at him. The $hief butler and the $hief ba8er were also in prison Athe sub$ons$iousnessB. This shows how we put the Spirit of life Athe butlerCs wineB and of substan$e Athe ba8erCs breadB in bonda'e to or under the dominion of the sense man. 2y this time 0oseph had be$ome the warden in $har'e of all the prisoners so that life and substan$e were under his $ontrol. ?hen ima'ination $ontrols these it e<er$ises a powerful influen$e in the sub$ons$iousness brin'in' into manifestation many thin's that are so forei'n and stran'e to us that they seem to $ome from without.

0osephCs interpretation of the dreams and the $omin' to pass of e&ents e<a$tly as he had predi$ted them 'a&e him presti'e as an interpreter of dreams and later brou'ht him to the attention of the 8in'. ?hat is the si'nifi$an$e of dreamsI The time of dreamin' is either when we are losin' $ons$iousness in the pro$ess of 'oin' to sleep or when we are re'ainin' it durin' awa8enin'. ?hen we are in deep sleep we li&e in the sub$ons$iousness a life of whi$h the $ons$ious mind 8nows nothin'. This mind $at$hes 'limpses of it when we are ma8in' the transition from one state to the other. 3owe&er we are in $lose tou$h with the super$ons$ious the mind of Spirit when we are in the borderland state between sleepin' and wa8in'. 1t su$h times one who is spiritual:minded and who at all times see8s to 8now what infinite wisdom has to re&eal re$ei&es his messa'e. Spirit spea8s in symbols su$h as the butlerCs $up of wine and the ba8erCs loaf of bread and the trained fa$ulty of ima'ination A0osephB interprets the symbols to the $ons$ious mind. Gen. 41=1:44. 1nd it $ame to pass at the end of two full years that -haraoh dreamed= and behold he stood by the ri&er. 1nd behold there $ame up out of the ri&er se&en 8ine well:fa&ored and fat:fleshed= and they fed in the reed: 'rass. 1nd behold se&en other 8ine $ame up after them out of the ri&er ill: fa&ored and lean:fleshed and stood by the other 8ine upon the brin8 of the ri&er. 1nd the ill:fa&ored and lean:fleshed 8ine did eat up the se&en well: fa&ored and fat 8ine. So -haraoh awo8e. 1nd he slept and dreamed a se$ond time= and behold se&en ears of 'rain $ame up upon one stal8 ran8 and 'ood. 1nd behold se&en ears thin and blasted with the east wind spran' up after them. 1nd the thin ears swallowed up the se&en ran8 and full ears. 1nd -haraoh awo8e and behold it was a dream. 1nd it $ame to pass in the mornin' that his spirit was troubled> and he sent and $alled for all the ma'i$ians of 4'ypt and all the wise men thereof= and -haraoh told them his dream> but there was none that $ould interpret them unto -haraoh. Then spa8e the $hief butler unto -haraoh sayin' I do remember my faults this day= -haraoh was wroth with his ser&ants and put me in ward in the house of the $aptain of the 'uard me and the $hief ba8er= and we dreamed a dream in one ni'ht I and he> we dreamed ea$h man a$$ordin' to the interpretation of his dream. 1nd there was with us there a youn' man a 3ebrew ser&ant to the $aptain of the 'uard> and we told him and he interpreted to us our dreams> to ea$h man a$$ordin' to his dream he did interpret. 1nd it $ame to pass as he interpreted to us so it was> me he restored unto mine offi$e and him he han'ed. Then -haraoh sent and $alled 0oseph and they brou'ht him hastily out of the dun'eon= and he sha&ed himself and $han'ed his raiment and $ame in unto -haraoh. 1nd -haraoh said unto 0oseph I ha&e dreamed a dream and there is

none that $an interpret it= and I ha&e heard say of thee that when thou hearest a dream thou $anst interpret it. 1nd 0oseph answered -haraoh sayin' It is not in me= God will 'i&e -haraoh an answer of pea$e. 1nd -haraoh spa8e unto 0oseph In my dream behold I stood upon the brin8 of the ri&er= and behold there $ame up out of the ri&er se&en 8ine fat:fleshed and well:fa&ored> and they fed in the reed:'rass= and behold se&en other 8ine $ame up after them poor and &ery ill:fa&ored and lean:fleshed su$h as I ne&er saw in all the land of 4'ypt for badness= and the lean and ill:fa&ored 8ine did eat up the first se&en fat 8ine= and when they had eaten them up it $ould not be 8nown that they had eaten them> but they were still ill:fa&ored as at the be'innin'. So I awo8e. 1nd I saw in my dream and behold se&en ears $ame up upon one stal8 full and 'ood= and behold se&en ears withered thin and blasted with the east wind sprun' up after them= and the thin ears swallowed up the se&en 'ood ears= and I told it unto the ma'i$ians> but there was none that $ould de$lare it to me. 1nd 0oseph said unto -haraoh The dream of -haraoh is one= what God is about to do he hath de$lared unto -haraoh. The se&en 'ood 8ine are se&en years> and the se&en 'ood ears are se&en years= the dream is one. 1nd the se&en lean and ill:fa&ored 8ine that $ame up after them are se&en years and also the se&en empty ears blasted with the east wind> they shall be se&en years of famine. That is the thin' whi$h I spa8e unto -haraoh= what God is about to do he hath showed unto -haraoh. 2ehold there $ome se&en years of 'reat plenty throu'hout all the land of 4'ypt= and there shall arise after them se&en years of famine> and all the plenty shall be for'otten in the land of 4'ypt> and the famine shall $onsume the land> and the plenty shall not be 8nown in the land by reason of that famine whi$h followeth> for it shall be &ery 'rie&ous. 1nd for that the dream was doubled unto -haraoh it is be$ause the thin' is established by God and God will shortly brin' it to pass. 7ow therefore let -haraoh loo8 out a man dis$reet and wise and set him o&er the land of 4'ypt. %et -haraoh do this and let him appoint o&erseers o&er the land and ta8e up the fifth part of the land of 4'ypt in the se&en plenteous years. 1nd let them 'ather all the food of these 'ood years that $ome and lay up 'rain under the hand of -haraoh for food in the $ities and let them 8eep it. 1nd the food shall be for a store to the land a'ainst the se&en years of famine whi$h shall be in the land of 4'ypt> and the land perish not throu'h the famine. 1nd the thin' was 'ood in the eyes of -haraoh and in the eyes of all his ser&ants. 1nd -haraoh said unto his ser&ants Can we find su$h a one as this a man in whom the spirit of God isI 1nd -haraoh said unto 0oseph Forasmu$h as God hath showed thee all this there is none so dis$reet and wise as thou= thou shalt be o&er my house and a$$ordin' unto thy word shall all my people

be ruled= only in the throne will I be 'reater than thou. 1nd -haraoh said unto 0oseph See I ha&e set thee o&er all the land of 4'ypt. 1nd -haraoh too8 off his si'net rin' from his hand and put it upon 0osephCs hand and arrayed him in &entures of fine linen and put a 'old $hain about his ne$8> and he made him to ride in the se$ond $hariot whi$h he had> and they $ried before him 2ow the 8nee= and he set him o&er all the land of 4'ypt. 1nd -haraoh said unto 0oseph I am -haraoh and without thee shall no man lift up his hand or his foot in all the land of 4'ypt. ?hen a person has de&eloped the 0oseph state of $ons$iousness and $an 'i&e &i&id form of his ideas by usin' his ima'inati&e fa$ulty he does not ta8e his dreams or &isions in a literal sense. 3e rather un$lothes the dream of its form by usin' the same power that he has of $lothin' ideas with form. Then he $learly sees the idea hidden behind the forms and symbols of his dream. 3e 8nows that all forms represent ideas and is able to resol&e the form ba$8 into the primal idea of /i&ine Mind. Thus he is tau'ht by Spirit more dire$tly than is the ordinary indi&idual. Spiritual Truth $omes to him dire$tly throu'h an always open $hannel. 5ne of the surest proofs that you ha&e opened yourself to Spirit is that you ha&e symboli$al dreams and $an spiritually interpret them. /i&ine ideas are ima'ed in your pla$id soul li8e shadows on a 9uiet pool. Fou see them mentally and you may $at$h their import if you meditate patiently and persistently on the relation that ea$h ima'e or symbol bears to thou'ht. Thin's are first ideas then thou'hts redu$ed in radiation to the plane of sense per$eption. ?hen you still the senses you will be'in to per$ei&e the thou'hts that are ba$8 of thin's. This may be a slow way but it is a sure way to learn the lan'ua'e of mind and in time it will enable you to translate all the shapes and forms you see on any plane of $ons$iousness into their $orrespondin' thou'hts. ?hen this is a$$omplished you ha&e be$ome a 0oseph and stand ne<t to 0esus. 0oseph $orre$tly interpreted the dreams of -haraoh that later $ame to pass. The name -haraoh means ;the sun ; ;the 8in';> he is the 8in' of the sub$ons$ious realm whose throne is lo$ated in the solar ple<us. This brain of the body plays an important role in dire$tin' the $ir$ulation the di'estion and assimilation of food and so forth. Students of mind ha&e dis$o&ered that the solar ple<us is but the or'an throu'h whi$h the rulin' e'o -haraoh a$ts. The si'net rin' that -haraoh pla$ed upon 0osephCs hand represents authority and the fine raiment with whi$h he $lothed 0oseph symboli@es appro&al> that is the rulin' power of the body 'i&es to the ima'ination authority and appro&al in both the within and the without. Gen. 41=4!:!). 1nd -haraoh $alled 0osephCs name Japhenath:paneah> and he 'a&e him to wife 1senath the dau'hter of -otiphera priest of 5n. 1nd 0oseph went out o&er the land of 4'ypt.

1nd 0oseph was thirty years old when he stood before -haraoh 8in' of 4'ypt. 1nd 0oseph went out from the presen$e of -haraoh and went throu'hout all the land of 4'ypt. 1nd in the se&en plenteous years the earth brou'ht forth by handfuls. 1nd he 'athered up all the food of the se&en years whi$h were in the land of 4'ypt and laid up the food in the $ities= the food of the field whi$h was round about e&ery $ity he up in the same. 1nd 0oseph laid up 'rain as the sand of the sea &ery mu$h until he left off numberin'> for it was without number. 1nd unto 0oseph were born two sons before the year of famine $ame whom 1senath the dau'hter of -oti:phera priest of 5n bare unto him. 1nd 0oseph $alled the name of the first:born Manasseh= For said he God hath made me for'et all my toil and all my fatherCs house. 1nd the name of the se$ond $alled he 4phraim= For God hath made me fruitful in the land of my affli$tion. 1nd the se&en years of plenty that was in the land of 4'ypt $ame to an end. 1nd the se&en years of famine be'an to $ome a$$ordin' as 0oseph had said= and there was famine in all the lands> but in all the land of 4'ypt there was bread. 1nd when all the land of 4'ypt was famished the people $ried to -haraoh for bread= and -haraoh said unto all the 4'yptians Go unto 0oseph> what he saith to you do. 1nd the famine was o&er all the fa$e of the earth= and 0oseph opened all the storehouses and sold unto the 4'yptians> and the famine was sore in the land of 4'ypt. 1nd all $ountries $ame into 4'ypt to 0oseph to buy 'rain be$ause the famine was sore in all the earth. In lower 4'ypt durin' the time of 0oseph was the $ity of 5n one of the worldCs oldest $ities. 3ere was lo$ated one of the 'reat temples of 4'ypt whose hi'h priest was -otiphera. The dau'hter of the hi'h priest was 1senath who be$ame 0osephCs wife. 1senath represents the feminine or lo&e side of the natural man. Two sons were born of this union Manasseh Aunderstandin'B and 4phraim AwillB and they inherited 0osephCs allotment in the -romised %and Are'enerated perfe$t bodyB. Enderstandin' and will are dominant for$es in the ra$e be$ause they are ne$essary in the de&elopment of the soul. If the ima'ination A0osephB were wholly free Aunmarried or without responsibilityB it would indul'e in daydreams and fan$iful s$hemes that $ould not be wor8ed out in a pra$ti$al world 'o&erned by ine<orable law. If in this dreamy state the mind is 'i&en a definite thou'ht of Truth Asu$h as monotheism tau'ht at the s$hool of 5nB and is Doined with the natural soul A1senathB it brin's forth the two stabili@in' mental 9ualities will and understandin' symboli@ed by 0osephCs sons 4phraim and Manasseh. The name Manasseh means ;who ma8es to for'et.; Manasseh was the first son born to 0oseph who had a 'reat deal to for'et. 0oseph needed to for'et the wron' done him by his brothers the temptation of -otipharCs wife and the error of lon' imprisonment. Thus Manasseh represents the understandin' of how to use oneCs ability to for'et or deny that whi$h is no lon'er profitable to the man. The name 4phraim means ;&ery fruitful.; 4phraim represents the ability of man to add

to his $ons$iousness throu'h the a$tion of his will whate&er he may $hoose to affirm and to be$ome fruitful in his thou'hts e&en in the land of affli$tion. The first step for the be'inner in Truth is to set up a new and better state of $ons$iousness based on the absolute. 3e must de&elop the Manasseh 9uality of for'ettin' the not:'ood by denial and the 4phraim 9uality of in$reasin' the 'ood by affirmin' it to be the real. The understandin' and the will must be espe$ially a$ti&e in one who would o&er$ome and master the sensations of the body whi$h is one of the first steps in its re'eneration. 0oseph was thirty years old when he be'an his 'reat wor8 in 4'ypt. 1t about that a'e a man $ompletes a natural $y$le in the e&olution of his soul and is ready for an ad&enture into the spiritual. ?hen the spiritually awa8enin' man has rea$hed this sta'e of de&elopment there is an in$rease of ener'y throu'hout the body. 1s we ha&e pre&iously noted the ima'ination is the ;in$reasin' fa$ulty; as well as the formati&e fa$ulty. The 3ebrew meanin' of the name 0oseph is ;0eho&ah shall in$rease.; The 'reat in$rease that $omes at this period in his unfoldment lasts about se&en years or passes throu'h se&en sta'es of a$ti&ity symboli@ed in -haraohCs dream by the se&en fat 8ine and the se&en full ears of $orn. Those who are wise will $onser&e this ener'y in the storehouse of sub$ons$iousness be$ause there is $ertain to be a rea$tion proportionate to a$tion. The law holds 'ood for e&ery form of ener'y. ?hen this 'enerated for$e is properly $onser&ed the rea$tion is not felt. ?hen we e<alt the 0oseph state of $ons$iousness Aas did -haraohB and let it rule in our body Spirit will show us how to handle the situation. Then we shall ma8e stora'e batteries of our ;$ities ; whi$h are the 'an'lioni$ $enters of the body A4'yptB. ?hen -haraoh 'a&e 0oseph the power and authority to do this $onser&in' wor8 he $han'ed his name to Japhenathpaneah a $ompound word meanin' ;sa&ior of the uni&erse ; ;sustainer of the life of the world ; ;'o&ernor of the distri$t or pla$e of stored:up life.; This would $learly indi$ate that the body should be ruled o&er by the spirituali@ed ima'inati&e fa$ulty wor8in' under the dire$tion and by the power of Spirit. The word famine implies e<treme s$ar$ity of food redu$in' people to an e<tremity of hun'er of star&ation. 3ere 4'ypt Athe sub$ons$iousnessB the storehouse of plenty is the sour$e from whi$h all the surroundin' $ountries Astates of $ons$iousnessB $ome for sustenan$e when the outer man has e<hausted his resour$es. The se&en years of plenty followed by se&en years of famine show that the unre'enerate man li&es in a $ons$iousness of duality seein' 'ood and e&il heat and $old plenty and po&erty feast and famine> the spirituali@ed ima'ination A0osephB sees the whole of life as one. 3e sees no la$8 but re$o'ni@es a $omin' $ons$iousness of la$8 and relates it to the present $ons$iousness of plenty and by this unifyin' wor8 he lays up a store of substan$e for future use. The ima'ination should ran8 hi'h amon' all the fa$ulties of man for without its ma'i$ tou$h life would be$ome flat stale and meanin'less> but on$e ima'ination is awa8ened man is filled with health life substan$e and abundan$e.

Chapter .II The I 1M and Its Fa$ulties in the 2ody Genesis 42 43 44 4! and 4(
T34 2I#T3 of 0a$ob son of Isaa$ and #ebe8ah is des$ribed in the 2!th $hapter of Genesis and the remainder of the boo8 or e<a$tly half of its fifty $hapters tells of the a$ti&ities of 0a$ob and his twel&e sons. Su$h emphasis shows the importan$e of 0a$ob as a symbol of the I 1M that spiritual man whose $reation manifestation and de&elopment is the theme of Genesis. This ideal man does not fully de&elop in the 0a$ob symbol but $ontinues to unfold all throu'h the 2ible $omin' into full e<pression as Christ 0esus. 1s 0a$ob howe&er we find man de&elopin' his spiritual fa$ulties Atwel&e sonsB and then ta8in' them down into 4'ypt Abody $ons$iousnessB to be'in the 'reat wor8 of redemption. In&olution always pre$edes e&olution. The I 1M and its spiritual fa$ulties must be sent down into the body $ons$iousness before the e&olution of the spiritual man $an be'in. Spirit does not dire$t the wor8 of re'eneration from a distant hea&en but from its $enter in the $rown of the head dire$ts and transforms the &ery heart of ea$h atom of the body. Gen. 42=1:!. 7ow 0a$ob saw that there was 'rain in 4'ypt and 0a$ob said unto his sons ?hy do ye loo8 one upon anotherI 1nd he said 2ehold I ha&e heard that there is 'rain in 4'ypt= 'et you down thither and buy for us from then$e> that we may li&e and not die. 1nd 0osephCs ten brethren went down to buy 'rain from 4'ypt. 2ut 2enDamin 0osephCs brother 0a$ob sent not with his brethren> for he said %est perad&enture harm befall him. 1nd the sons of Israel $ame to buy amon' those that $ame= for the famine was in the land of Canaan. Many wor8ers in Truth thin8 it is useless to 'o down into this obs$ure 8in'dom of 4'ypt within ea$h man. They are not willin' for 0oseph to spend a part of his time in that $ountry ma8in' ready the storehouses and fillin' them with the &itality that will be needed when the outer man has used up his resour$es. These persons will find that they $annot ha&e that Doyous reunion of mind and body with all the fa$ulties unless they are willin' to let the hi'her thou'ht 'o $ons$iously down into the body A4'yptB and rule there as 0oseph ruled se$ond only to -haraoh himself. ?e must not for'et that it is down in 4'ypt Athe bodyB that we find the ;'rain; or substan$e that is re9uired to sustain the whole man. The se&eral &isits of 0osephCs brothers to 4'ypt for 'rain and their final re$on$iliation with him are a symboli$al representation of the manner in whi$h we ma8e $onne$tion with the obs$ured &itality $enter within the or'anism e&entually brin'in' all our fa$ulties into $onDun$tion with it that it may in due $ourse be lifted up to a spiritual manifestation. Canaan from whi$h 0a$ob and his sons mi'rated means ;lowland ; while 4'ypt means

;tribulation.; To the metaphysi$ian these names represent the two phases of substan$e. Canaan represents the in&isible substan$e that surrounds and interpenetrates all bodies while 4'ypt represents substan$e that has been formed as material and is per$ei&ed by the senses. The fa$ulties of mind represented by 0a$obCs sons first inhabit the realm of in&isible substan$e and are sustained by it> then they pass into the realm of the &isible or formed substan$e::from Canaan to 4'ypt. This is the way in whi$h the mind forms the soul and its &ehi$le the physi$al body. Thou'hts are first e<pressed as ideas in the in&isible substan$e then they enter into &isibility as thin's. ?hen man is i'norant of the $reati&e power of his mind he 'ra&itates to a material basis in all his thin8in' and a$tin'. 1mon' the sons of 0a$ob only 0oseph Aima'inationB had 8nowled'e of the reality of the in&isible. The others s$offed at him as a &isionary. They refused to plant their seed thou'hts in the soil of the in&isible substan$e and the result was a famine::there was no 'rain in Canaan. ?hen we refuse to obser&e the law of $reati&e mind we oppose the wor8in' out of lifeCs problems in the di&ine way a$$ordin' to prin$iple and are $ompelled to wor8 them out in a harder way. This is why the ;way of the trans'ressor is hard.; Thousands 'o down into 4'ypt and suffer the trials and limitations of materiality when if they were more obser&ant of the law and obedient to their spiritual leadin's they mi'ht remain in the Doy and freedom of Christ. Fet e&en in the world of materiality A4'yptB the $hosen of the %ord AIsraelitesB prosper and multiply. The $hildren of 0a$ob in$reased from a few s$ore to o&er two million durin' their soDourn in 4'ypt. 7o matter how 'reat your trials or how dar8 your way may seem if you hold to your belief in the omnipresen$e omnipoten$e and 'oodness of God you will su$$eed and no material oppression $an hold you down. Gen. 42=(:24. 1nd 0oseph was the 'o&ernor o&er the land> he it was that sold to all the people of the land. 1nd 0osephCs brethren $ame and bowed down themsel&es to him with their fa$es to the earth. 1nd 0oseph saw his brethren and he 8new them but made himself stran'e unto them and spa8e rou'hly with them> and he said unto them ?hen$e $ame yeI 1nd they said From the land of Canaan to buy food. 1nd 0oseph 8new his brethren but they 8new not him. 1nd 0oseph remembered the dreams whi$h he dreamed of them and said unto them Fe are spies> to see the na8edness of the land ye are $ome. 1nd they said unto him 7ay my lord but to buy food are thy ser&ants $ome. ?e are all one manCs sons> we are true men thy ser&ants are no spies. 1nd he said unto them 7ay but to see the na8edness of the land ye are $ome. 1nd they said ?e thy ser&ants are twel&e brethren the sons of one man in the land of Canaan> and behold the youn'est is this day with our father and one is not. 1nd 0oseph said unto them That is it that I spa8e unto you sayin' Fe are spies= hereby ye shall be pro&ed= by the life of -haraoh ye shall not 'o forth hen$e e<$ept your youn'est brother $ome hither. Send one of you and let him fet$h your brother and ye shall be bound that your words may be pro&ed

whether there be truth in you= or else by the life of -haraoh surely ye are spies. 1nd he put them all to'ether into ward three days. 1nd 0oseph said unto them the third day This do and li&e> for I fear God= if ye be true men let one of your brethren be bound in your prisonhouse> but 'o ye $arry 'rain for the famine of your houses= and brin' your youn'est brother unto me> so shall your words be &erified and ye shall not die. 1nd they did so. 1nd they said one to another ?e are &erily 'uilty $on$ernin' our brother in that we saw the distress of his soul when he besou'ht us and we would not hear> therefore is this distress $ome upon us. 1nd #euben answered them sayin' Spa8e I not unto you sayin' /o not sin a'ainst the $hild> and ye would not hearI therefore also behold his blood is re9uired. 1nd they 8new not that 0oseph understood them> for there was an interpreter between them. 1nd he turned himself about from them and wept> and he returned to them and spa8e to them and too8 Simeon from amon' them and bound him before their eyes. 1 spy is one who see8s to dis$o&er $ertain fa$ts by stealthy obser&ation. 0oseph was testin' out his brothers in his endea&or to as$ertain where they stood in $ons$iousness> also whether his belo&ed father 0a$ob Athe I 1MB was still ali&e Afun$tionin' in the $ons$ious mindB and how it was with him. 3e also desired to see a'ain his own brother 2enDamin AfaithB. 1ll in all 0oseph was yearnin' to see his 8indred and to be reunited with them. The brothers were 'reatly troubled when 0oseph insisted that they brin' 2enDamin their youn'est brother down into 4'ypt. 2enDamin amon' the twel&e fa$ulties represents faith. Ima'ination A0osephB needs faith A2enDaminB to $omplete its wor8 and to hold fast the 'ains it has made. %i8e 0osephCs brothers we thin8 that faith is too pure too lofty and holy to ris8 $ontaminatin' it with the thin's of material sense. ?e li8e to hold it on the hi'h plane of spiritual $ons$iousness rather than send it down into the body $ons$iousness. Fet this we must do if we are to sa&e the other fa$ulties and the whole man. The brothers were in 'ra&e dan'er of bein' held prisoners or so it seemed to them unless 2enDamin were brou'ht down into 4'ypt. They remembered their fatherCs 'reat 'rief o&er the loss of 0oseph and they felt that the sa$rifi$e of partin' with 2enDamin the other son of his belo&ed #a$hel would be too mu$h for him. /urin' these tryin' moments their minds re$alled 0oseph and his $ries for mer$y to whi$h they had turned a deaf ear when they sold him into sla&ery. 0osephCs immediate presen$e may ha&e had somethin' to do with su''estin' this memory e&en thou'h they did not re$o'ni@e him. Cons$ien$e stri$8en they said one to another ;?e are &erily 'uilty $on$ernin' our brother in that we saw the distress of his soul when he besou'ht us and we would not hear> therefore is this distress $ome upon us.; They e&idently understood somethin' of the law of sowin' and reapin' in those days for at least they

did not lay their troubles to $har'e of -ro&iden$e as is done so mu$h now. They thou'ht they were about to reap what they had sown years before. Simeon A;one who listens and obeys;B was held in bonda'e by 0oseph whi$h re&eals that soul re$epti&ity and obedien$e are ne$essary adDun$ts to the ima'ination. Gen. 42=2!:3*. Then 0oseph $ommanded to fill their &essels with 'rain and to restore e&ery manCs money into his sa$8 and to 'i&e them pro&ision for the way= and thus was it done unto them. 1nd they laded their asses with their 'rain and departed then$e. 1nd as one of them opened his sa$8 to 'i&e his ass pro&ender in the lod'in':pla$e he espied his money> and behold it was in the mouth of his sa$8. 1nd he said unto his brethren My money is restored> and lo it is e&en in my sa$8= and their heart failed them and they turned tremblin' one to another sayin' ?hat is this that God hath done unto usI 1nd they $ame unto 0a$ob their father unto the land of Canaan and told him all that had befallen them sayin' The man the lord of the land spa8e rou'hly with us and too8 us for spies of the $ountry. 1nd we said unto him ?e are true men> we are no spies> we are twel&e brethren sons of our father> one is not and the youn'est is this day with our father in the land of Canaan. 1nd the man the lord of the land said unto us 3ereby shall I 8now ye are true men= lea&e one of your brethren with me and ta8e 'rain for the famine of your houses and 'o your way> and brin' your youn'est brother unto me= then shall I 8now that ye are no spies but that ye are true men= so will I deli&er you your brother and ye shall traffi$ in the land. 1nd it $ame to pass as they emptied their sa$8s that behold e&ery manCs bundle of money was in his sa$8= and when they and their father saw their bundles of money they were afraid. 1nd 0a$ob their father said unto them Me ha&e ye berea&ed of my $hildren= 0oseph is not and Simeon is not and ye will ta8e 2enDamin away= all these thin's are a'ainst me. 1nd #euben spa8e unto his father sayin' Slay my two sons if I brin' him not to thee= deli&er him into my hand and I will brin' him to thee a'ain. 1nd he said My son shall not 'o down with you> for his brother is dead and he only is left= if harm befall him by the way in whi$h ye 'o then will ye brin' down my 'ray hairs with sorrow to Sheol. 0oseph Athe ima'in' power of the mindB has a$$ess to unlimited supply Aall the substan$e in 4'yptB. 0oseph 8new that his brothers possessed the same $apa$ities that he himself did but they were not $ons$iously aware of this. Throu'h 0oseph they Athe other fa$ultiesB are bein' edu$ated> the famine in their land means that they la$8 understandin' of their spiritual resour$es. 0oseph Aima'inationB is the a&enue throu'h whi$h these resour$es are brou'ht to them and one of the lessons here presented under

the 'uise of restorin' to them their pur$hase money is ;Gi&e and it shall be 'i&en unto you.; They are treated as spies or aliens in this land of omnipresent di&ine resour$es be$ause they are i'norant of the fa$t that they belon' in the family of God and that 0oseph is their 8in. 0a$ob 'rie&in' o&er the loss of two sons and fearful at the prospe$t of losin' the third and dearest son ne<t to 0oseph A2enDaminB represents the personal man who is still in bonda'e to personal thou'hts. 2ut #euben Aspiritual per$eptionB is laun$hin' out and is be'innin' to reali@e that all is well Ain di&ine orderB and is willin' to offer up his most &aluable possessions as surety for the safe return of his brother 2enDamin= ;Slay my two sons if I brin' him not to thee.; ;If harm befall him by the way in whi$h ye 'o then will ye brin' down my 'ray hairs with sorrow to Sheol; is indi$ati&e of the 'rief sorrow and dar8ened state of mind that result when the human $ons$iousness sees death or the loss of lo&ed ones as reality. Gen. 43=1:1!. 1nd the famine was sore in the land. 1nd it $ame to pass when they had eaten up the 'rain whi$h they had brou'ht out of 4'ypt their father said unto them Go a'ain buy us a little food. 1nd 0udah spa8e unto him sayin' The man did solemnly protest unto us sayin' Fe shall not see my fa$e e<$ept your brother be with you. If thou wilt send our brother with us we will 'o down and buy thee food= but if thou wilt not send him we will not 'o down> for the man said unto us Fe shall not see my fa$e e<$ept your brother be with you. 1nd Israel said ?herefore dealt ye so ill with me as to tell the man whether ye had yet a brotherI 1nd they said The man as8ed straitly $on$ernin' oursel&es and $on$ernin' our 8indred sayin' Is your father yet ali&eI ha&e ye another brotherI and we told him a$$ordin' to the tenor of these words= $ould we in any wise 8now that he would say 2rin' your brother downI 1nd 0udah said unto Israel his father Send the lad with me and we will arise and 'o> that we may li&e and not die both we and thou and also our little ones. I will be surety for him> of my hand shalt thou re9uire him= if I brin' him not unto thee and set him before thee then let me bear the blame for e&er= for e<$ept we had lin'ered surely we had now returned a se$ond time. 1nd their father Israel said unto them If it be so now do this= ta8e the $hoi$e fruits of the land in your &essels and $arry down the man a present a little balm and a little honey spi$ery and myrrh nuts and almonds> and ta8e double money in your hand> and the money that was returned in the mouth of your sa$8s $arry a'ain in your hand> perad&enture it was an o&ersi'ht= ta8e also your brother and arise 'o a'ain unto the man= and God 1lmi'hty 'i&e you mer$y before the man that he may release unto you your other brother and 2enDamin. 1nd if I be berea&ed of my $hildren I am berea&ed. 1nd the man too8 that present and they too8 double money in their hand and 2enDamin> and rose up and went down to 4'ypt and stood before 0oseph.

3ere a'ain the outer man has appropriated all his substan$e and must 'o down into 4'ypt to replenish his store. 0udah Athe prayer fa$ultyB $alls the attention of 0a$ob Athe I 1MB to the fa$t that the Dourney would be fruitless unless they were a$$ompanied by 2enDamin Aawa8enin' faithB. It really re9uires awa8enin' faith to open the door into the storehouse of substan$e o&er whi$h the ima'ination A0osephB rules. ?ith 'reat bitterness of heart 0a$ob finally $onsents. 3e dire$ts his sons Athe fa$ultiesB to ta8e with them presents::;a little balm and a little honey spi$ery and myrrh nuts and almonds> and ta8e double money in your hand> and the money that was returned in the mouth of your sa$8s $arry a'ain in your hand;::whi$h represent the limited substan$e ideas of the personal man. 3is sons 'o forth into 4'ypt with 0a$obCs blessin' whi$h 0a$ob has poured out upon his idea of substan$e thou'h it be mea'er. 2y so doin' he has opened the way for a lar'er spiritual inflow. ;The blessin' of 0eho&ah it ma8eth ri$h.; Gen. 43=1(:34. 1nd when 0oseph saw 2enDamin with them he said to the steward of his house 2rin' the men into the house and slay and ma8e ready> for the men shall dine with me at noon. 1nd the man did as 0oseph bade> and the man brou'ht the men to 0osephCs house. 1nd the men were afraid be$ause they were brou'ht to 0osephCs house> and they said 2e$ause of the money that was returned in our sa$8s at the first time are we brou'ht in> that he may see8 o$$asion a'ainst us and fall upon us and ta8e us for bondmen and our asses. 1nd they $ame near to the steward of 0osephCs house and they spa8e unto him at the door of the house and said 5h my lord we $ame indeed down at the first time to buy food= and it $ame to pass when we $ame to the lod'in': pla$e that we opened our sa$8s and behold e&ery manCs money was in the mouth of his sa$8 our money in full wei'ht= and we ha&e brou'ht it a'ain in our hand. 1nd other money ha&e we brou'ht down in our hand to buy food= we 8now not who put our money in our sa$8s. 1nd he said -ea$e be to you fear not= your God and the God of your father hath 'i&en you treasure in your sa$8s= I had your money. 1nd he brou'ht Simeon out unto them. 1nd the man brou'ht the men into 0osephCs house and 'a&e them water and they washed their feet> and he 'a&e their asses pro&ender. 1nd they made ready the present a'ainst 0osephCs $omin' at noon= for they heard that they should eat bread there. 1nd when 0oseph $ame home they brou'ht him the present whi$h was in their hand into the house and bowed down themsel&es to him to the earth. 1nd he as8ed them of their welfare and said Is your father well the old man of whom ye spa8eI Is he yet ali&eI 1nd they said Thy ser&ant our father is well he is yet ali&e. 1nd they bowed the head and made obeisan$e. 1nd he lifted his eyes and saw 2enDamin his brother his motherCs son and said Is this your youn'est brother of whom ye spa8e unto meI 1nd he said God be 'ra$ious

unto thee my son. 1nd 0oseph made haste> for his heart yearned o&er his brother= and he sou'ht where to weep> and he entered into his $hamber and wept there. 1nd he washed his fa$e and $ame out> and he refrained himself and said Set on bread. 1nd they set on for him by himself and for them by themsel&es and for the 4'yptians that did eat with him by themsel&es= be$ause the 4'yptians mi'ht not eat bread with the 3ebrews> for that is an abomination unto the 4'yptians. 1nd they sat before him the first:born a$$ordin' to his birthri'ht and the youn'est a$$ordin' to his youth= and the men mar&eled one with another. 1nd he too8 and sent messes unto them from before him= but 2enDaminCs mess was fi&e times so mu$h as any of theirs. 1nd they dran8 and were merry with him. It seems almost sa$rile'ious to 'i&e an interpretation of this S$ripture be$ause it is so beautiful as literature and so true on the natural plane. 3owe&er it is symboli$al of the $onsummation or final union of the ima'ination A0osephB with its brother fa$ulty faith A2enDaminB. Substan$e Arepresented by the feast set before themB also plays an important part. This is the fulfillment of the law throu'h faith and ima'ination and their au<iliary powers. The 4'yptians and 3ebrews sat apart from 0oseph. The 4'yptians represent substan$e on the formed or physi$al plane and the 3ebrews represent substan$e in the spiritual or in&isible realm. 0oseph represents the dire$ti&e or moldin' power of Spirit. The mo&ements of mind Dust des$ribed also presa'e a new $y$le or round in soul unfoldment. Gen. 44=1:13. 1nd he $ommanded the steward of his house sayin' Fill the menCs sa$8s with food as mu$h as they $an $arry and put e&ery manCs money in his sa$8Cs mouth. 1nd put my $up the sil&er $up in the sa$8Cs mouth of the youn'est and his 'rain money. 1nd he did a$$ordin' to the word that 0oseph had spo8en. 1s soon as the mornin' was li'ht the men were sent away they and their asses. 1nd when they were 'one out of the $ity and were not yet far off 0oseph said unto his steward Ep follow after the men> and when thou dost o&erta8e them say unto them ?herefore ha&e ye rewarded e&il for 'oodI Is not this that in whi$h my lord drin8eth and whereby he indeed di&inethI ye ha&e done e&il in so doin'. 1nd he o&ertoo8 them and he spa8e unto them these words. 1nd they said unto him ?herefore spea8eth my lord su$h words as theseI Far be it from thy ser&ants that they should do su$h a thin'. 2ehold the money whi$h we found in our sa$8sC mouths we brou'ht a'ain unto thee out of the land of Canaan= how then should we steal out of thy lordCs house sil&er or 'oldI ?ith whomsoe&er of thy ser&ants it be found let him die and we also will be my lordCs bondmen. 1nd he said 7ow also let it be a$$ordin' unto your words= he with whom it is found shall be my bondman> and ye shall be blameless. Then they hasted and too8 down e&ery

man his sa$8 to the 'round and opened e&ery man his sa$8. 1nd he sear$hed and be'an at the eldest and left off at the youn'est= and the $up was found in 2enDaminCs sa$8. Then they rent their $lothes and laded e&ery man his ass and returned to the $ity. 0oseph in 4'ypt symboli@es the word of the ima'ination in sub$ons$iousness or the in&olution of a hi'h spiritual idea. In this S$ripture the ima'ination is 'i&en the opportunity to try out the stren'th of the other fa$ulties A0osephCs brothersB in an endea&or to dis$o&er if they ha&e $ome to that pla$e in $ons$iousness where they $an wor8 from the &iewpoint of Truth re'ardless of all else. 0osephCs ha&in' the $up put into 2enDaminCs sa$8 represents one of the subtle ways in whi$h the %ord imparts Truth to manCs $ons$iousness. The $up symboli@es the word or measure in whi$h Truth is reali@ed and althou'h the re$ipient is not aware of it it does its wor8 and finally $omes to $ons$iousness in the presen$e of 0eho&ahCs representati&e A0osephB and all the other fa$ulties AbrothersB. This $up the S$ripture relates was used by 0oseph to ;di&ine; with whi$h shows its mysti$al 9uality. It is also related to the $up that 0esus used at the %ast Supper. Gen. 44=14:34. 1nd 0udah and his brethren $ame to 0osephCs house> and he was yet there= and they fell before him on the 'round. 1nd 0oseph said unto them ?hat deed is this that ye ha&e doneI 8now ye not that su$h a man as I $an indeed di&ineI 1nd 0udah said ?hat shall we say unto my lordI what shall we spea8I or how shall we $lear oursel&esI God hath found out the ini9uity of thy ser&ants= behold we are my lordCs bondmen both we and he also in whose hand the $up is found. 1nd he said Far be it from me that I should do so= the man in whose hand the $up is found he shall be my bondman> but as for you 'et you up in pea$e unto your father. Then 0udah $ame near unto him and said 5h my lord let thy ser&ant I pray thee spea8 a word in my lordCs ears and let not thine an'er burn a'ainst thy ser&ant= for thou are e&en as -haraoh. My lord as8ed his ser&ants sayin' 3a&e ye a father or a brotherI 1nd we said unto my lord ?e ha&e a father an old man and a $hild of his old a'e a little one> and his brother is dead and he alone is left of his mother> and his father lo&eth him. 1nd thou saidst unto thy ser&ants 2rin' him down unto me that I may set mine eyes upon him. 1nd we said unto my lord The lad $annot lea&e his father= for if he should lea&e his father his father would die. 1nd thou saidst unto thy ser&ants 4<$ept your youn'est brother $ome down with you ye shall see my fa$e no more. 1nd it $ame to pass when we $ame up unto thy ser&ant my father we told him the words of my lord. 1nd our father said Go a'ain buy us a little food. 1nd we said ?e $annot 'o down= if our youn'est brother be with us then will we 'o down> for we may not see the manCs fa$e e<$ept our youn'est brother be with

us. 1nd thy ser&ant my father said unto us Fe 8now that my wife bare me two sons= and the one went out from me and I said Surely he is torn in pie$es> and I ha&e not seen him sin$e= and if ye ta8e this one also from me and harm befall him ye will brin' down my 'ray hairs with sorrow to Sheol. 7ow therefore when I $ome to thy ser&ant my father and the lad is not with us> seein' that his life is bound up in the ladCs life> it will $ome to pass when he seeth that the lad is not with us that he will die= and thy ser&ants will brin' down the 'ray hairs of thy ser&ant our father with sorrow to Sheol. For thy ser&ant be$ame surety for the lad unto my father sayin' If I brin' him not unto thee then shall I bear the blame to my father for e&er. 7ow therefore let thy ser&ant I pray thee abide instead of the lad a bondman to my lord> and let the lad 'o up with his brethren. For how shall I 'o up to my father if the lad be not with meI lest I see the e&il that shall $ome on my father. 0udah made an effe$ti&e plea for 2enDamin and his father. This is one of the most e<$ellent thin's of its 8ind in all literature. It shows a $omplete $han'e of mind and heart whi$h is true repentan$e. 0udah had proposed to sell 0oseph into sla&ery. The praise fa$ulty represented by 0udah had been on a low plane of e<pression at that time. 2ut 0udah had 'rown with the years Aas the praise fa$ulty 'rows with useB and had be$ome most unselfish e&en to the point of offerin' himself as a hosta'e for his youn'est brother. ?here selfishness Dealousy and hardness had ruled him before there was now unselfish lo&e humility de&otion to prin$iple and willin'ness to ser&e e&en to the e<tent of 'i&in' up his liberty or his life if need be for the sa8e of his father Athe I 1MB. True repentan$e is always followed by for'i&eness whi$h is a $omplete wipin' out of the error thou'ht from $ons$iousness and a full deli&eran$e from the inharmony that the error thou'ht has produ$ed. Gen. 4!=1:1!. Then 0oseph $ould not refrain himself before all them that stood by him> and he $ried Cause e&ery man to 'o out from me. 1nd there stood no man with him while 0oseph made himself 8nown unto his brethren. 1nd he wept aloud= and the 4'yptians heard and the house of -haraoh heard. 1nd 0oseph said unto his brethren I am 0oseph> doth my father yet li&eI 1nd his brethren $ould not answer him> for they were troubled at his presen$e. 1nd 0oseph said unto his brethren Come near to me I pray you. 1nd they $ame near. 1nd he said I am 0oseph your brother whom ye sold unto 4'ypt. 1nd now be not 'rie&ed nor an'ry with yoursel&es that ye sold me hither= for God did send me before you to preser&e life. For these two years hath the famine been in the land= and there are yet fi&e years in whi$h there shall be neither plowin' nor har&est. 1nd God sent me before you to preser&e you a remnant in the earth and to sa&e you ali&e by a 'reat deli&eran$e. So now it was not you that sent me hither but God= and he hath made me a father to -haraoh

and lord of all his house and ruler o&er all the land of 4'ypt. 3aste ye and 'o up to my father and say unto him Thus saith thy son 0oseph God hath made me lord of all 4'ypt= $ome down unto me tarry not> and thou shalt dwell in the land of Goshen and thou shalt be near unto me thou and thy $hildren and thy $hildrenCs $hildren and thy flo$8s and thy herds and all that thou hast= and there will I nourish thee> for there are yet fi&e years of famine> lest thou $ome to po&erty thou and thy household and all that thou hast. 1nd behold your eyes see and the eyes of my brother 2enDamin that it is my mouth that spea8eth unto you. 1nd ye shall tell my father of all my 'lory in 4'ypt and of all that ye ha&e seen= and ye shall haste and brin' down my father hither. 1nd he fell upon his brother 2enDaminCs ne$8 and wept> and 2enDamin wept upon his ne$8. 1nd he 8issed all his brethren and wept upon them= and after that his brethren tal8ed with him. 1fter hearin' 0udahCs plea 0oseph $ould restrain himself no lon'er. 3e made himself 8nown to his brothers and there was a happy reunion. This whole S$ripture pro&es that ba$8 of all the Spirit of the %ord is wor8in' to brin' forth the perfe$t world. ;To them that lo&e God all thin's wor8 to'ether for 'ood.; 0oseph was the $hosen ser&ant of the %ord to preser&e not only the 4'yptians but also those who dwelt in the surroundin' $ountries. 5ut of a seemin'ly unbearable Dealous $ondition the li&es of thousands were preser&ed and most important a wonderful soul unfoldment too8 pla$e in the whole Israelitish ra$e. 0oseph symboli@es the sublime idea of TruthCs 'oin' down into the dar8ened sense $ons$iousness and under the law raisin' it up and out of sense into Spirit. 0oseph was seemin'ly for$ed to 'o to 4'ypt by his brothers yet he was sent by the %ord to prepare for the maintenan$e of 0a$obCs family throu'h the period of dearth that later $ame to Canaan. The Truth idea he represents when ta8en down into the sense $ons$iousness establishes there a new reali@ation of life that results in the re'eneration of the entire man. ?e must often 'o $ons$iously into e&ery part of our body and build it up in Truth with new ideas of life and substan$e. The name Goshen means ;drawin' near.; Metaphysi$ally it represents a state of unity. Gen. 4!=1(:2*. 1nd the report thereof was heard in -haraohCs house sayin' 0osephCs brethren are $ome= and it pleased -haraoh well and his ser&ants. 1nd -haraoh said unto 0oseph Say unto thy brethren This do ye= lade your beasts and 'o 'et you unto the land of Canaan> and ta8e your father and your households and $ome unto me= and I will 'i&e you the 'ood of the land of 4'ypt and ye shall eat the fat of the land. 7ow thou art $ommanded this do ye= ta8e you wa'ons out of the land of 4'ypt for your little ones and for your wi&es and brin' your father and $ome. 1lso re'ard not your stuff> for the 'ood of all the land of 4'ypt is yours. 1nd the sons of Israel did so= and 0oseph 'a&e them wa'ons a$$ordin' to the

$ommandment of -haraoh and 'a&e them pro&isions for the way. To all of them he 'a&e ea$h man $han'es of raiment> but to 2enDamin he 'a&e three hundred pie$es of sil&er and fi&e $han'es of raiment. 1nd to his father he sent after this manner= ten asses laden with the 'ood thin's of 4'ypt and ten she: asses laden with 'rain and bread and pro&ision for his father by the way. So he sent his brethren away and they departed= and he said unto them See that ye fall not out by the way. 1nd they went up out of 4'ypt and $ame into the land of Canaan unto 0a$ob their father. 1nd they told him sayin' 0oseph is yet ali&e and he is ruler o&er all the land of 4'ypt. 1nd his heart fainted for he belie&ed them not. 1nd they told him all the words of 0oseph whi$h he had said unto them= and when he saw the wa'ons whi$h 0oseph had sent to $arry him the spirit of 0a$ob their father re&i&ed= and Israel said It is enou'h> 0oseph my son is yet ali&e= I will 'o and see him before I die. 0oseph sent his brothers home reDoi$in' laden with presents for their father and there was no lon'er any re'ret that they had brou'ht 2enDamin down into 4'ypt. True repentan$e means the $han'in' of the mind and all its $ontents of error belief. ?hen we ha&e done this we $an unify oursel&es with Truth and then we are blessed in both mind and body with the true ri$hes of Spirit. -haraoh the rulin' e'o of the sub$ons$iousness Doyfully wel$omes 0osephCs 8indred. This re&eals that the $onstru$ti&e ima'ination A0osephB not only mirrors forth plenty that be$omes manifest as substantial supply but also brin's pea$e and harmony to the whole man. 4&ery form and thin' whether in the ether or on the earth represents some idea or mental attitude. The idea is first proDe$ted into mind substan$e and afterward formed in $ons$iousness throu'h the ima'inin' fa$ulty of the mind. Gen. 4(=1:). 1nd Israel too8 his Dourney with all that he had and $ame to 2eer:sheba and offered sa$rifi$es unto the God of his father Isaa$. 1nd God spa8e unto Israel in the &isions of the ni'ht and said 0a$ob 0a$ob. 1nd he said 3ere am I. 1nd he said I am God the God of thy father= fear not to 'o down into 4'ypt> for I will there ma8e of thee a 'reat nation= I will 'o down with thee into 4'ypt> and I will also surely brin' thee up a'ain= and 0oseph shall put his hand upon thine eyes. 1nd 0a$ob rose up from 2eer:sheba= and the sons of Israel $arried 0a$ob their father and their little ones and their wi&es in the wa'ons whi$h -haraoh had sent to $arry him. 1nd they too8 their $attle and their 'oods whi$h they had 'otten in the land of Canaan and $ame into 4'ypt 0a$ob and all his seed with him= his sons and his sonsC sons with him his dau'hters and his sonsC dau'hters and all his seed brou'ht he with him into 4'ypt. 2eer:sheba here represents spiritual inspiration Awells of water reser&oirB within manCs $ons$iousness that he has re$ei&ed and is a$tin' on. The ama@in' a$ti&ity and su$$ess of

the ima'ination has opened up a lar'er substan$e sour$e in body and the whole thou'ht family A0a$obCsB is mo&in' in and ta8in' $ons$ious possession of it. God spo8e to 0a$ob and told him not to fear to 'o down into 4'ypt be$ause 3e AGodB would 'o with him and brin' him out a'ain after he had be$ome a 'reat nation. The des$ent into the land of 4'ypt of 0a$ob and his sons to'ether with the possessions that they had a$$umulated in Canaan their wi&es $hildren 'oods flo$8s and herds symboli@es to us the unifi$ation of the I 1M with all the fa$ulties of the mind and of the life ener'y and substan$e of the whole man with the body. This happy result is brou'ht about by the a$tion of the fa$ulty of ima'ination Aall dwelt to'ether ;in the land of Goshen ; whi$h si'nifies unityB. This new state of mind be$omes a part of the permanent $ons$iousness in the new land. ;1nd 0oseph shall put his hand upon thine eyes; means that throu'h the fa$ulty of ima'ination the per$eption of the other fa$ulties is 9ui$8ened and in$reased. Gen. 4(=*:2). 1nd these are the names of the $hildren of Israel who $ome into 4'ypt 0a$ob and his sons= #euben 0a$obCs first:born. 1nd the sons of #euben= 3ano$h and -allu and 3e@ron and Carmi. 1nd the sons of Simeon= 0emuel and 0amin and 5had and 0a$hin and Johar and Shaul the son of a Canaanitish woman. 1nd the sons of %e&i= Gershon 6ohath and Merari. 1nd the sons of 0udah= 4r and 5nan and Shelah and -ere@ and Jerah> but 4r and 5nan died in the land of Canaan. 1nd the sons of -ere@ were 3e@ron and 3amul. 1nd the sons of Issa$har= Tola and -u&ah and Iob and Shimron. 1nd the sons of Jebulun= Sered and 4lon and 0ahleel. These are the sons of %eah whom she bare unto 0a$ob in -addan:aram with his dau'hter /inah= all the souls of his sons and his dau'hters were thirty and three. 1nd the sons of Gad= Jiphion and 3a''i Shuni and 4@bon 4ri and 1rodi and 1reli. 1nd the sons of 1sher= Imnah and Ish&ah and Ish&i and 2eriah and Serah their sister> and the sons of 2eriah= 3eber and Mal$hiel. These are the sons of Jilpah whom %aban 'a&e to %eah his dau'hter> and these she bare unto 0a$ob e&en si<teen souls. The sons of #a$hel 0a$obCs wife= 0oseph and 2enDamin. 1nd unto 0oseph in the land of 4'ypt were born Manasseh and 4phraim whom 1senath the dau'hter of -oti:phera priest of 5n bare unto him. 1nd the sons of 2enDamin= 2ela and 2e$her and 1shbel Gera and 7aaman 4hi and #osh Muppim and 3uppim and 1rd. These are the sons of #a$hel who were born to 0a$ob= 1ll the souls were fourteen. 1nd the sons of /an= 3ushim. 1nd the sons of 7aphtali= 0ah@eel and Guni and 0e@er and Shillem. These are the sons of 2ilhah whom %aban 'a&e unto #a$hel his dau'hter and these she bare unto 0a$ob= all the souls were se&en. 1ll the souls that $ame with 0a$ob into 4'ypt that $ame out of his loins besides 0a$obCs sonsC wi&es all the souls were threes$ore and si<> and the sons of 0oseph who were born to him in 4'ypt were two souls= all the souls of the house of 0a$ob that $ame into 4'ypt were threes$ore and ten.

AFor the symbolo'y of 0a$obCs twel&e sons his wi&es %eah and #a$hel and the two handmaids 2ilhah and Jilpah see the interpretation of Gen. 3!= 23:2(.B 3ano$h A;instru$ted ; ;dedi$ated;B represents entran$e into a hi'her $ons$iousness than has been 8nown and e<perien$ed before. -allu A;mar&elous ; ;e<traordinary;B represents the 'reat 'eneral uplift that $omes to the $ons$iousness that has be'un to awa8en out of the purely animal phase of thou'ht to a hi'her and truer $on$eption of God and of life. 3e@ron A;in$losed ; ;'reen pasture;B represents thou'hts that belon' to the per$ei&in' fa$ulty A#eubenB and the praise of life in its a$ti&ity A0udahB. These thou'hts are not yet free in their e<pression in the $ons$iousness and the or'anism. They are ;in$losed; by the sub$ons$ious limitin' error belief of man that all his fa$ulties and powers are material and transient instead of spiritual and abidin'. AThere were two men named 3e@ron one the son of #euben and the other the 'randson of 0udah.B Carmi A;fruitful ; ;'enerous;B symboli@es a &ital prosperous and fruitful attitude of mind. 0emuel A;God is li'ht ; ;day of God;B represents the sta'e of indi&idual unfoldment when the li'ht of Truth is a$$epted into $ons$iousness and reali@ed. 0amin A;ri'ht hand ; ;ri'ht pla$e;B represents thou'hts pertainin' to di&ine order. The name 5had means ;one ; ;unity.; 5had was the son of Simeon. The name Simeon means ;one who listens and obeys.; Simeon represents the spiritually re$epti&e and obedient attitude in man. 5had symboli@es unity with God and the $ons$ious in$rease of the Christly attributes that is the result of this union between the di&ine and the indi&idual. 0a$hin A;whom 3e GGodH ma8es firm;B represents the firmness steadfastness and stren'th of $hara$ter that result from the establishment of the $ons$iousness in Truth. Johar A;whiteness ; ;nobility;B represents thou'hts of a pure lofty dis$riminatin' $hara$ter. Shaul is a form of the name Saul and its meanin' is the same as that of Saul A;desired ; ;demanded;B. Shaul represents the personal will in indi&idual $ons$iousness. 3e was the son of a Canaanitish woman Abody $ons$iousnessB. Gershon was a son of %e&i. The name means ;e<pulsion ; ;e<ile.; The natural law of lo&e is to e<press itself but there are $onditions under whi$h the lo&e thou'ht AGershonB is e<iled from its nati&e element and for a time retarded or une<pressed. 6ohath A;$alled to'ether ; ;assembly;B represents the attra$tin' unifyin' element in lo&e and the power of lo&e.

Merari A;'allin' ; ;rebellious;B symboli@es lo&e dire$ted by the i'noran$e and selfishness of the personal man. 4r A;awa8e ; ;wat$hful;B represents obser&ant attenti&e &i'ilant thou'hts. 5nan A;able:bodied ; ;stron';B represents thou'hts pertainin' to stren'th and &i'or yet with a tenden$y toward materiality. A5nanCs mother was a Canaanitish woman.B Shelah A;se$urity ; ;rest ; ;pea$e;B represents a sense of pea$e harmony and se$urity that has $ome about throu'h prayer. -ere@ A;brea$hed ; ;torn asunder;B represents &i$tory 'ained throu'h praise or by ma8in' oneCs way out of apparent limitation and error by means of prayer and praise. The name Jerah means ;risin' of li'ht.; Jerah represents the rise of new li'ht new understandin' in the $ons$iousness. The name 3amul means ;spared ; ;'entleness ; ;$ompassion;> it also si'nifies ;for'i&eness.; The attitudes of mind thus implied are Godli8e and they ha&e to do with the sal&ation of the indi&idual who entertains them. The name Tola means ;$rimson ; ;s$arlet ; ;$o$$us worm.; Tola represents life a$ti&ity on a seemin'ly low plane but in pro$ess of unfoldment to hi'her and 'reater e<pressions. -u&ah is the same name as -uah whi$h means ;mouth ; ;blast ; ;utteran$e.; -u&ah symboli@es the 'i&in' of oneCs true thou'hts oneCs @eal to establishin' the a$ti&ity of Truth throu'hout the $ons$iousness so that it may be de$lared aloud and e<pressed. A-u&ah was the son of Issa$har @eal.B Shimron A;wat$h ; ;$areful 8eepin';B represents a wat$hful obser&ant attenti&e attitude whi$h raises to a hi'h plane the fa$ulties of mind represented by Issa$har A@ealB and Jebulun AorderB. Sered A;fear ; ;tremblin' ; ;fli'ht ; ;es$ape;B represents fearfulness e<treme unrest in the order fa$ulty in the indi&idual $ons$iousness. 4lon A;stron' man ; ;an oa8;B represents thou'hts of stren'th and power. The name 0ahleel means ;waitin' on God ; ;hopin' in God.; 0ahleel represents waitin' in the silen$e upon God in an e<pe$tant attitude of mind. ;My soul wait thou in silen$e for God only> For my e<pe$tation is from him.; /inah A;Dud'ed ; ;Dustified;B symboli@es the soul or feminine side of the Dud'ment fa$ulty whi$h may be $alled intuition the intuition of the natural man. Jiphion is the same name as Jephon whi$h means ;wat$hman ; ;obser&er ; ;8eeper of the hi'h wat$h.; Jiphion represents the reali@ation of power AGad symboli@es powerB that is the result of a desire for and a see8in' after power. This su''ests prayer and an earnest desire for and e<pe$tation of somethin' hi'her and better than the purely mental

and physi$al aspe$ts of power and mi'ht. The name 3a''i means ;feast ; ;reDoi$in' ; ;festi&al.; 3a''i symboli@es a reali@ation of 'ood as ta8in' the pla$e of seemin' e&il. Shuni A;rest ; ;9uiet ; ;$alm ; ;pea$e;B represents a tran9uil poised pea$eful state of thou'ht. 4@bon A;hastenin' to understand ; ;splendor ; ;bri'ht;B represents thou'hts that $ome into the li'ht into the bri'htness and 'lory of Truth be$ause they are $on$erned with the thin's of Spirit. 4ri A;my wat$her ; ;worshipin' 0ah;B represents an unfoldin' of the power fa$ulty. 1rodi is the same name as 1rod and means ;fleein' ; ;a wild ass.; 1rod and his des$endants represent those traits of the animal nature in man whi$h are $hara$teristi$ of the ass= mee8ness stubbornness persisten$e and enduran$e. These 9ualities are 'ood when dire$ted by the true I 1M but are destru$ti&e when 'i&en o&er to sense rule. 1reli A;lionli8e ; ;&aliant ; ;heroi$;B represents the $oura'e to abide by that whi$h one belie&es to be ri'ht and best> also boldness and fearlessness in applyin' oneCs ideas pra$ti$ally. Imnah A;'ood fortune ; ;prosperity;B represents a stron' belief in and reali@ation of prosperity as bein' manCs inheritan$e and the FatherCs will for him. 1sher had three sons. The first two Imnah and Ish&ah represent thou'hts of the hi'her order but the name of the third son 2eriah means ;e&il ; ;$alamity ; ;misfortune ; indi$atin' a ne'ati&e tenden$y to e&il that sometimes runs parallel with the 'ood in human $ons$iousness. 3owe&er the 'ood tenden$ies are so mu$h in the as$endant that they o&er$ome the wea8er e&il thou'hts that belittle man and $ause him to de&elop an inferiority $omple<. Ish&ah means ;e9uality ; ;e&en ; ;smooth ; ;resemblin' AanotherB ; ;self:answerin'.; 5n the hi'hest plane Ish&ah represents that true poise pea$e and e9uableness that $ome from within manCs own true spiritual self when he reali@es that he is made in the li8eness of God and is $ertain that he will manifest this in the outer in due time. The thou'ht of ;self:satisfyin'; is also brou'ht out in this name. This su''ests the truth that as we be$ome $ons$ious of the sour$e of all understandin' within us namely Spirit we find within oursel&es the answer to all our 9uestionin's the satisfa$tion of all our desires. Serah A;e<tension ; ;abundan$e ; ;poured forth ; ;diffused;B represents a ri$h broad e<tensi&e 'roup of soul 9ualities but there is also a stron' su''estion of waste of substan$e> la$8 of $onser&ation. The name 3eber means ;a passin' o&er; from the purely sensate physi$al earthly thou'ht to a hi'her $on$eption of reli'ious Truth. Mal$hiel A;rule of God ; ;God is 8in';B symboli@es manCs a$8nowled'ment of the

suprema$y of di&ine power and rulership> in other words the e<altin' of God in $ons$iousness 'i&in' 3im dominion> bowin' to and obeyin' Truth. Manasseh A;who ma8es to for'et;B represents understandin'> understandin' here denotin' denial the ne'ati&e a$ti&ity of mind. ASee Gen. 41=4!:4).B 4phraim A;doubly fruitful;B symboli@es the will whi$h is the positi&e or affirmati&e 9uality of mind. The name 1senath means ;dedi$ated to 7eith ; ;fa&orite of 7eith.; 1senath represents the feminine or lo&e side of the natural man. The name -oti:phera means ;belon'in' to #a.; -oti:phera represents a natural reli'ious tenden$y in the indi&idual that 'i&es the for$e of its influen$e to the worship and buildin' up of that for whi$h 5n stands. The name 5n means ;$ity of the sun.; In its purity 5n is a symbol of Spirit and of true spiritual understandin' substan$e and power. 1s it appears in our 2ible howe&er it represents the worship of the outer sun and the truth ba$8 of the symbol has been lost si'ht of to a 'reat de'ree. The name 2ela means ;swallow up ; ;destroy.; 2ela the eldest son of 2enDamin represents the destroyin' or lettin' 'o of error by denial an absorption Aswallowin' upB of error by Truth. The name 2e$her means ;early ; ;first fruits ; ;first:born.; 2e$her represents the first: born or first fruits of faith or the first brin'in' forth of positi&e upbuildin' thou'hts. A2enDamin represents faith.B The name 1shbel means ;reproof of God ; ;man of 2aal ; ;Dud'ment of God.; 1shbel denotes the admonition of Spirit A;reproof of God;B in $ons$iousness a'ainst manCs loo8in' upon as real the material thou'ht about formed thin's A;man of 2aal;B. The inharmonious result of loo8in' upon the outer world as real and as the sour$e of life understandin' and e<isten$e instead of seein' formless Spirit A/i&ine MindB as the true God and as the one reality standin' ba$8 of all manifestation::this is what is su''ested in the phrase ;Dud'ment of God.; Gera A;'rain ; ;8ernel;B symboli@es faithCs ta8in' on of or wor8in' in substan$e. 7aaman A;sweet ; ;pleasant ; ;'ood;B denotes the Doy and pleasant a'reeable harmonious unifyin' result that ensues in $ons$iousness when oneCs faith and will a$t in a$$ord with oneCs hi'hest Truth ideals. 4hi is the name of a son of 2enDamin also $alled 1harah whi$h means ;brother.; 4hi represents that in manCs spiritually awa8enin' $ons$iousness whi$h follows after lofty 8indly brotherly $onstru$ti&e ideals. The name 4hi also $arries with it the thou'ht of unity. The name #osh means ;in$lination ; ;will ; ;head.; #osh represents the will. Sin$e

#osh was a son of 2enDamin AfaithB the si'nifi$an$e is that the will ha&in' been 'i&en first pla$e in the $ons$iousness of the indi&idual is a$tin' throu'h faith or in $onDun$tion with it. The name Muppim means ;serpents ; ;'lidin's ; ;obs$urities ; ;dar8enin's.; Muppim represents human or sense 8nowled'e that is &ery subtle but that is unsteady and unsettled in its reasonin's and dedu$tions. Muppim represents that 8nowled'e whi$h does not re&eal the true li'ht and therefore it does not lead the indi&idual into spiritual understandin'. The name 3uppim is the same as that of 3upham whi$h means ;$oastman ; ;seashore ; ;ban8.; In all li8elihood a $oastman is a fisherman. 3uppim thus symboli@es a 'atherer of ideas espe$ially ideas of in$rease. The name 1rd means ;fu'iti&e ; ;to flee ; ;wild ass.; The thou'ht that 1rd represents belon's to the outer or animal phase of $ons$iousness where fear enters and one runs away from seemin' e&il or resists it wildly and stubbornly as the $ase may be be$ause one fears it. In this phase of $ons$iousness one does not understand that e&il is unreal and has no power of itself. ?hen one reali@es the truth about seemin' e&il one no lon'er fears it and it is dissol&ed from oneCs world. The name 3ushim means ;people of haste ; ;&ehement people.; 3ushim represents an a$$eleration of a$ti&ity in $onne$tion with thou'hts of Dud'ment in man Aone 3ushim was the son of /an who represents Dud'mentB and in $onne$tion with thou'hts of a$ti&e faith Aanother 3ushim was a 2enDamiteB. 0ah@eel the name of a son of 7aphtali Astren'thB means ;whom God apportions.; 0ah@eel represents the reali@ation that stren'th is from God and that one re$ei&es it a$$ordin' to oneCs need or to the e<tent that one ma8es use of it. The name Guni means ;$olored ; ;tinted ; ;painted ; whi$h su''ests the ta8in' on of some forei'n idea or substan$e. In this $ase 7aphtali Astren'thB and Gad ApowerB are in&ol&ed. These 9ualities represented by 7aphtali and Gad are inherently spiritual di&ine but in $omin' into e<pression in the outer physi$al sense man they be$ome tin'ed with and $olored by material ideas. 0a@er A;formation;B represents the formati&e fa$ulty of mind the ima'ination established in stren'th A7aphtaliB. The name Shillem means ;restoration ; ;sal&ation ; ;pea$e.; Shillem represents the thou'ht that restoration sal&ation pea$e and perfe$tion are the result of sowin' to Spirit. This restorati&e pea$e:'i&in' thou'ht for$e is parti$ularly a$ti&e in $onne$tion with stren'th and thus 'i&es its substan$e to the wor8in' out of the law of $ause and effe$t in $ons$iousness. Gen. 4(=2*:34. 1nd he sent 0udah before him unto 0oseph to show the way before him unto Goshen> and they $ame into the land of Goshen. 1nd 0oseph

made ready his $hariot and went up to meet Israel his father to Goshen> and he presented himself unto him and fell on his ne$8 and wept on his ne$8 a 'ood while. 1nd Israel said unto 0oseph 7ow let me die sin$e I ha&e seen thy fa$e that thou art yet ali&e. 1nd 0oseph said unto his brethren and unto his fatherCs house I will 'o up and tell -haraoh and will say unto him My brethren and my fatherCs house who were in the land of Canaan are $ome unto me> and the men are shepherds for they ha&e been 8eepers of $attle> and they ha&e brou'ht their flo$8s and their herds and all that they ha&e. 1nd it shall $ome to pass when -haraoh shall $all you and shall say ?hat is your o$$upationI that ye shall say Thy ser&ants ha&e been 8eepers of $attle from our youth e&en until now both we and our fathers= that ye may dwell in the land of Goshen> for e&ery shepherd is an abomination unto the 4'yptians. The Israelites represent radiant or unformed substan$e and life and the 4'yptians represent $onser&ators of formed substan$e. 0a$ob AI 1MB sent 0udah ApraiseB before him unto 0oseph Aima'inationB so that the Israelites mi'ht be 'uided to Goshen thus formin' a perfe$t union of life AIsraelB and substan$e A4'yptB. The sheep represent the un$ontaminated animal or life for$es that are to be e<pressed more fully throu'h union with materiality Athe 4'yptiansB. The $onser&ators of formed substan$e A4'yptiansB ha&e no appre$iation of this life A;for e&ery shepherd is an abomination unto the 4'yptians;B.

Chapter .III The 2lessin' of the Fa$ulties Genesis 4) 4* 4+ and !,

05S4-3 IS 1 SE2%IM4 I/41 of Truth that 'oes down into the dar8ened sense $ons$iousness and under the law finally raises it up and out of sense and into Spirit. 3e was seemin'ly for$ed there by his brothers yet he was sent by the %ord to prepare for the maintenan$e of 0a$obCs family throu'h the period of dearth that later $ame to Canaan. The Truth he represents when ta8en down into the sense $ons$iousness establishes there a new reali@ation of life that will result in the re'eneration of the entire man. ?e must often 'o $ons$iously into e&ery part of our body and build it up in Truth with new ideas of life and substan$e. Gen. 4)=1:12. Then 0oseph went in and told -haraoh and said My father and my brethren and their flo$8s and their herds and all that they ha&e are $ome out of the land of Canaan> and behold they are in the land of Goshen. 1nd from amon' his brethren he too8 fi&e men and presented them unto -haraoh. 1nd -haraoh said unto his brethren ?hat is your o$$upationI 1nd they said unto -haraoh Thy ser&ants are shepherds both we and our fathers. 1nd they said unto -haraoh To soDourn in the land are we $ome> for there is no pasture for thy ser&antsC flo$8s> for the famine is sore in the land of Canaan= now therefore we pray thee let thy ser&ants dwell in the land of Goshen. 1nd

-haraoh spa8e unto 0oseph sayin' Thy father and thy brethren are $ome unto thee= the land of 4'ypt is before thee> in the best of the land ma8e thy father and thy brethren to dwell> in the land of Goshen let them dwell= and if thou 8nowest any able men amon' them then ma8e them rulers o&er my $attle. 1nd 0oseph brou'ht in 0a$ob his father and set him before -haraoh= and 0a$ob blessed -haraoh. 1nd -haraoh said unto 0a$ob 3ow many are the days of the years of thy lifeI 1nd 0a$ob said unto -haraoh The days of the years of my pil'rima'e are a hundred and thirty years= few and e&il ha&e been the days of the years of my life and they ha&e not attained unto the days of the years of the life of my fathers in the days of their pil'rima'e. 1nd 0a$ob blessed -haraoh and went out from the presen$e of -haraoh. 1nd 0oseph pla$ed his father and his brethren and 'a&e them a possession in the land of 4'ypt in the best of the land in the land of #ameses as -haraoh had $ommanded. 1nd 0oseph nourished his father and his brethren and all his fatherCs household with bread a$$ordin' to their families. 0osephCs brothers had been shepherds in Canaan. It is the business of our mind fa$ulties A0a$obCs sonsB to tend those thou'ht a''re'ations Aflo$8s herdsB that pertain to our &itality. There were no sheep in 4'ypt but -haraoh made them ;rulers; o&er his $attle. Cattle represent physi$al stren'th whi$h li8e all the powers of man on the natural plane must be spirituali@ed. The fa$ulties ha&in' $ome down into a more material state of $ons$iousness A4'yptB ta8e dominion o&er and lift up the animal thou'hts and tenden$ies in the body and unify them with Spirit. This is done by a transmutation of 9uality and is attained by ri'ht thin8in' by puttin' the ;$attle; under the $ontrol of the thou'hts of reality or Spirit represented by the Israelites. 0oseph brou'ht his father to the ruler and 0a$ob blessed -haraoh. This shows that the power that rules the body under the material re'ime rules in obs$urity or is without spiritual understandin'. ?hen ima'ination A0osephB brin's the hi'her understandin' A0a$obB to the body $ons$iousness A-haraohB the hi'her blesses the lower. Thus the father and the brothers of 0oseph too8 up their abode in the land of 4'ypt and 0oseph nourished them there. The ima'ination whi$h is our fa$ulty of in$rease when established in Truth prepares the way for us. It inspires en$oura'es and sustains the other fa$ulties in us when they fall into a seemin'ly material phase of bein' and ultimately brin's about the spirituali@ation of the whole or'anism mind soul and body. It is thou'ht that #ameses is the same name as #aamses whi$h means ;son of #a ; ;son of the sun ; ;sunCs emanation.; #ameses represents a $ons$iousness of substan$e in the domain of the physi$al e'o A-haraohB. This ;sun; or ;li'ht; $ons$iousness whi$h in -haraoh and 4'ypt is obs$ured or &eiled by the life on the lower sense plane wor8s in $onDun$tion with the hi'her reli'ious thou'hts A3ebrewsB that are in ser&itude to the dar8ened sense $ons$iousness symboli@ed by 4'ypt and so this reser&e substan$e A#amesesB is built up in 4'ypt.

Gen. 4)=13:2(. 1nd there was no bread in all the land> for the famine was &ery sore so that the land of 4'ypt and the land of Canaan fainted by reason of the famine. 1nd 0oseph 'athered up all the money that was found in the land of 4'ypt and in the land of Canaan for the 'rain whi$h they bou'ht= and 0oseph brou'ht the money into -haraohCs house. 1nd when the money was all spent in the land of 4'ypt and in the land of Canaan all the 4'yptians $ame unto 0oseph and said Gi&e us bread= for why should we die in thy presen$eI for our money faileth. 1nd 0oseph said Gi&e your $attle> and I will 'i&e you for your $attle if money fail. 1nd they brou'ht their $attle unto 0oseph> and 0oseph 'a&e them bread in e<$han'e for the horses and for the flo$8s and for the herds and for the asses= and he fed them with bread in e<$han'e for all their $attle for that year. 1nd when that year was ended they $ame unto him the se$ond year and said unto him ?e will not hide from my lord how that our money is all spent> and the herds of $attle are my lordCs> there is nou'ht left in the si'ht of my lord but our bodies and our lands= wherefore should we die before thine eyes both we and our landI buy us and our land for bread and we and our land will be ser&ants unto -haraoh= and 'i&e us seed that we may li&e and not die and that the land be not desolate. So 0oseph bou'ht all the land of 4'ypt for -haraoh> for the 4'yptians sold e&ery man his field be$ause the famine was sore upon them= and the land be$ame -haraohCs. 1nd as for the people he remo&ed them to the $ities from one end of the border of 4'ypt e&en to the other end thereof. 5nly the land of the priests bou'ht he not= for the priests had a portion from -haraoh and did eat their portion whi$h -haraoh 'a&e them> wherefore they sold not their land. Then 0oseph said unto the people 2ehold I ha&e bou'ht you this day and your land for -haraoh= lo here is seed for you and ye shall sow the land. 1nd it shall $ome to pass at the in'atherin's that ye shall 'i&e a fifth unto -haraoh and four parts shall be your own for seed of the field and for your food and for them of your households and for food for your little ones. 1nd they said Thou hast sa&ed our li&es= let us find fa&or in the si'ht of my lord and we will be -haraohCs ser&ants. 1nd 0oseph made it a statute $on$ernin' the land of 4'ypt unto this day that -haraoh should ha&e the fifth> only the land of the priests alone be$ame not -haraohCs. In the early sta'es of re'eneration there are times when the de&elopin' soul has e<hausted its resour$es and the outer world no lon'er satisfies. ?hen it rea$hes this point man has to turn within and appropriate from the hi'her prin$iples that whi$h they ha&e to 'i&e. The $enter of the 'reat solar ple<us A-haraohB is also the $onser&ator of substan$e and life in the or'anism. ?hen man is spiritually famished and feels the la$8 he is ea'er re'ardless of $ost to 'o to the inner reser&oirs of stored:up substan$e for sustenan$e. First he 'i&es up to the hi'her prin$iples the power and stren'th of the

natural man Asymboli@ed by money and $attleB then he draws on the fi<ed for$es the land Arepresentin' the bodyB until it is finally reali@ed that the hi'her prin$iples really are in authority. In the last analysis the ;sun; Asolar ple<usB $ons$iousness is a$tually the 'reat distributor. The men Athou'ht for$esB were 'i&en seed to sow the land and -haraoh Athe 'reat distributin' e'oB permitted them to ha&e four fifths of the har&est for sustenan$e while retainin' one fifth Ain the sub$ons$iousB to meet any usual demands. The man now be$omes aware of the presen$e of this sub$ons$ious e'o that when spiritually instru$ted by the ima'ination A0osephB will handle all the pro$esses of rebuildin' the body. Finally this be$omes an established law. The priests representin' the hi'her spiritual life are not subDe$t to this law. Gen. 4)=2):31. 1nd Israel dwelt in the land of 4'ypt in the land of Goshen> and they 'at them possessions therein and were fruitful and multiplied e<$eedin'ly. 1nd 0a$ob li&ed in the land of 4'ypt se&enteen years= so the days of 0a$ob the years of his life were a hundred forty and se&en years. 1nd the time drew near that Israel must die= and he $alled his son 0oseph and said unto him If now I ha&e found fa&or in thy si'ht put I pray thee thy hand under my thi'h and deal 8indly and truly with me= bury me not I pray thee in 4'ypt> but when I sleep with my fathers thou shalt $arry me out of 4'ypt and bury me in their buryin':pla$e. 1nd he said I will do as thou hast said. 1nd he said Swear unto me= and he sware unto him. 1nd Israel bowed himself upon the bedCs head. The $entral thou'ht in this S$ripture is that 0a$ob is 'i&in' up old ideas and ta8in' on new. The life of 0a$ob in a $ertain unfoldment was drawin' to a $lose and his desire was that his body be buried with his fathers in the $a&e of Ma$hpelah. This indi$ates that a $ertain phase of the illumined intelle$t is sin8in' ba$8 into the sub$ons$iousness AMa$pelahB. 1ll e<perien$es in life that ha&e spiritual 9ualities and all realities 'ained in the land of unity AGoshenB are preser&ed in the sub$ons$iousness. 0osephCs pla$in' his hand under the thi'h of 0a$ob symboli@es the truth that the illumined intelle$t needs the en$oura'ement and support and power of the ima'ination in order to effe$t spiritually the $han'e that is about to ta8e pla$e. ?hen this is 'ranted 0a$ob bows down in 'ratitude and than8s'i&in' to the 3oly 5ne and rests in the reali@ation that all is well. ;1nd Israel bowed himself upon the bedCs head.; 0a$obCs a'e is si'nifi$ant. The number se&en symboli@es fullness in the world of phenomena. It is so uni&ersally used as a mysti$al number that its basis must be in some fundamental arran'ement of the natural world. AFor si'nifi$an$e of the oath see interpretation of Gen. 24=+.B Gen. 4*=1:4. 1nd it $ame to pass after these thin's that one said to 0oseph 2ehold thy father is si$8= and he too8 with him his two sons Manasseh and 4phraim. 1nd one told 0a$ob and said 2ehold thy son 0oseph $ometh unto

thee= and Israel stren'thened himself and sat upon the bed. 1nd 0a$ob said unto 0oseph God 1lmi'hty appeared unto me at %u@ in the land of Canaan and blessed me and said unto me 2ehold I will ma8e thee fruitful and multiply thee and I will ma8e of thee a $ompany of peoples and will 'i&e this land to thy seed after thee for an e&erlastin' possession. In this S$ripture the I 1M fun$tionin' in the illumined intelle$t A0a$obB is ta8in' $o'ni@an$e of its abilities and possessions before it sin8s ba$8 into the sub$ons$iousness for a season of rest. The I 1M fa$ulty of ima'ination A0osephB is 9ui$8 to dis$ern what is ta8in' pla$e and brin's the will and the understandin' the yes and the no of the mind A4phraim and ManassehB to the I 1M for a final blessin'. AThe will and the understandin' are the powers that say yes and no to your thou'hts.B The %ord had blessed 0a$ob Athe I 1MB at %u@. 5ne interpretation of %u@ is ;separation ; but under the li'ht of Spirit we find that that whi$h we $on$ei&e to be apart from God A%u@B is in truth 3is abode A2ethel house of GodB. Therefore this %u@ state of $ons$iousness belon's eternally to the I 1M and its fa$ulties will A4phraimB and understandin' AManassehB whi$h fa$ulties are to multiply and brin' forth fruit e<$eedin'ly. Gen. 4*=! (. 1nd now thy two sons who were born unto thee in the land of 4'ypt before I $ame unto thee into 4'ypt are mine> 4phraim and Manasseh e&en as #euben and Simeon shall be mine. 1nd thy issue that thou be'ettest after them shall be thine> they shall be $alled after the name of their brethren in their inheritan$e. The I 1M A0a$obB here $laims 0osephCs two sons 4phraim and Manasseh Afruit of the ima'inationB as his own. The primal fa$ulties of will A4phraimB and understandin' AManassehB or of affirmation and denial now $ome under the dominion of the I 1M symboli@ed by 0a$ob. The se$ondary issues $ome under the ima'ination A0osephB. Gen. 4*=). 1nd as for me when I $ame from -addan #a$hel died by me in the land of Canaan in the way when there was still some distan$e to $ome unto 4phrath= and I buried her there in the way to 4phrath Athe same is 2ethlehemB. ?hen an important e'o is about to $han'e its plane of e<pression a memory of past e<perien$es espe$ially of those whi$h are dear to the heart flashes into the mind. Spiritually that whi$h is 'ood in the e<perien$es is retained and that whi$h is not 'ood is $ast aside. In soul $ons$iousness the soul intuiti&ely reDe$ts the error and $laims the 'ood. It is an o$$asion where denial and affirmation play an important part. 0a$ob had been on his way from -addan Aa pla$e of substan$e in the $ons$iousness and body or'anism of the indi&idualB and was yet some distan$e from 4phrath Areali@ation of abundan$eB> that is the illumined I 1M A0a$obB had been passin' from a lower plane of substan$e to a hi'her plane. /urin' this period of transition the $ons$iousness of lo&e

for material substan$e A#a$helB died or san8 ba$8 into the sub$ons$ious there to be$ome the foundation of a more spiritual lo&e. 7ow throu'h introspe$tion 0a$ob was eliminatin' the error and affirmin' the 'ood. Gen. 4*=*:22. 1nd Israel beheld 0osephCs sons and said ?ho are theseI 1nd 0oseph said unto his father They are my sons whom God hath 'i&en me here. 1nd he said 2rin' them I pray thee unto me and I will bless them. 7ow the eyes of Israel were dim for a'e so that he $ould not see. 1nd he brou'ht them near unto him> and he 8issed them and embra$ed them. 1nd Israel said unto 0oseph I had not thou'ht to see thy fa$e= and lo God hath let me see thy seed also. 1nd 0oseph brou'ht them out from between his 8nees> and he bowed himself with his fa$e to the earth. 1nd 0oseph too8 them both 4phraim in his ri'ht hand toward IsraelCs left hand and Manasseh in his left hand toward IsraelCs ri'ht hand and brou'ht them near unto him. 1nd Israel stret$hed out his ri'ht hand and laid it upon 4phraimCs head who was the youn'er and his left hand upon ManassehCs head 'uidin' his hands wittin'ly> for Manasseh was the first:born. 1nd he blessed 0oseph and said The God before whom my fathers 1braham and Isaa$ did wal8 the God who hath fed me all my life lon' unto this day the an'el who hath redeemed me from all e&il bless the lads> and let my name be named on them and the name of my fathers 1braham and Isaa$> and let them 'row into a multitude in the midst of the earth. 1nd when 0oseph saw that his father laid his ri'ht hand upon the head of 4phraim it displeased him= and he held up his fatherCs hand to remo&e it from 4phraimCs head unto ManassehCs head. 1nd 0oseph said unto his father 7ot so my father> for this is the first:born> put thy ri'ht hand upon his head. 1nd his father refused and said I 8now it my son I 8now it> he also shall be$ome a people and he also shall be 'reat> howbeit his youn'er brother shall be 'reater than he and his seed shall be$ome a multitude of nations. 1nd he blessed them that day sayin' In thee will Israel bless sayin' God ma8e thee as 4phraim and as Manasseh= and he set 4phraim before Manasseh. 1nd Israel said unto 0oseph 2ehold I die= but God will be with you and brin' you a'ain unto the land of your fathers. Moreo&er I ha&e 'i&en to thee one portion abo&e thy brethren whi$h I too8 out of the hand of the 1morite with my sword and with my bow. ?hen 0oseph $ame to &isit his father in the land of Goshen he brou'ht his two sons with him. 3earin' that they were $omin' ;Israel stren'thened himself and sat upon the bed.; Thus understandin' AManassehB and will A4phraimB brin' stren'th when wea8ness appears. 0ob says ;?hen they $ast thee down thou shalt say There is liftin' up.; 0a$ob blessed his 'randsons and his blessin' is si'nifi$ant. Manasseh bein' the first: born Aunder di&ine law understandin' pre$edes willB would be entitled to the $hief blessin' but 0a$ob laid his ri'ht hand upon the head of 4phraim and his left hand upon

the head of Manasseh instead of the re&erse whi$h was the $ustomary way of blessin'. 0oseph thin8in' his a'ed fatherCs dim eyesi'ht responsible for this seemin' error $alled his attention to it. 0a$ob replied that he 8new what he was doin' and that althou'h the older son was to be$ome 'reat and important 4phraim AwillB would ta8e pre$eden$e under the natural law to whi$h they were both to be subDe$ted. That $ertain laws in ra$e e&olution are in&ol&ed in the blessin' by 0a$ob of 0osephCs two sons also that a spe$ial spiritual dispensation to the 3ebrews to 1braham Isaa$ 0a$ob and 0oseph was instituted must be admitted by those who belie&e that this S$ripture is inspired. 2ut this dependen$e on the %ord for 'uidan$e $ould not 'o on fore&er> the hi'hest test of $hara$ter is the self:made man. Man must de&elop from within and the time $omes to e&ery soul when it must 'low with its own inner li'ht re'ardless of the mista8es it may ma8e. 0a$ob saw that the time had $ome for 4phraim and Manasseh to a$t on their own initiati&e and he 8new what he was doin' when he 'a&e 4phraim Athe willB first pla$e. In the free full de&elopment of man the will and ambition to a$hie&e leap ahead of the understandin'. This has been and still is the e<perien$e of the human ra$e and it will $ontinue to be until man in his freedom willin'ly a$$epts di&ine 'uidan$e. Then Manasseh Athe understandin'B will $ome into his own and assume first pla$e in $ons$iousness. The blunders of man will then be $orre$ted and a mutual understandin' be restored to the whole world. Ep to this time the fa$ulties symboli@ed by 4phraim and Manasseh had been under the inspiration of the ima'ination A0osephB. 0osephCs ta8in' his sons from between his 8nees and handin' them o&er to 0a$ob for the final blessin' symboli@es the restoration of the fa$ulties to their natural estate. The dyin' of 0a$ob represents the withdrawal of the a$ti&ity of this spe$ial spiritual inspiration imparted throu'h the I 1M. The final blessin' of the I 1M on the ima'ination A0osephB promised that it would be ta8en ba$8 or ;rein$arnated; in the land of the fathers. The one e<tra portion that 0a$ob 'a&e to 0oseph whi$h he ;too8 out of the hand of the 1morite; Aa ra$e inheritan$eB with his sword Apower of the wordB and bow Adire$ti&e powerB is an amorous for$e that finds e<pression on the 'enerati&e plane but whi$h e&entually must be ele&ated to spiritual $ons$iousness. The e<er$ise of any fa$ulty to the best of oneCs ability is appre$iated by the %ord AlawB and we 'et an e<tra portion a ;free 'ift of God.; ?e re$ei&e a $ertain return for our mental effort althou'h we may not always dire$tly re$o'ni@e God as the sour$e. Gen. 4+=1 2. 1nd 0a$ob $alled unto his sons and said= Gather yoursel&es to'ether that I may tell you that whi$h shall befall you in the latter days. 1ssemble yoursel&es and hear ye sons of 0a$ob> 1nd hear8en unto Israel your father.

1 blessin' si'nifies the impartin' of spiritual 'ood whi$h the re$ipient may re$ei&e or reDe$t a$$ordin' to his mental attitude. The blessin' by 0a$ob of his twel&e sons symboli@es the sowin' of seed in $ons$iousness for a future har&est. Throu'h the power of his word 0a$ob was raisin' the $ons$iousness of his primal ideas. In effe$t he was pro$laimin'= ;Fou represent the 1 2 C of manCs life and I am re&ealin' to you in symbols the foundation you ha&e laid what you will ha&e to $ontend with in the future and what you $an attain. Fou stand for the foundation fa$ulties that $onstitute the $omin' ideal man. The true seed idea of this ideal man is implanted within ea$h of you and will e&entually be$ome manifest. This pro$ess of manifestation $o&ers your history up to the time of the appearan$e of the man that God ima'ed in the be'innin' e&en 0esus Christ.; Gen. 4+=3 4. #euben thou art my first:born my mi'ht and the be'innin' of my stren'th> The pre:eminen$e of di'nity and the pre:eminen$e of power. 2oilin' o&er as water thou shalt not ha&e the pre:eminen$e> 2e$ause thou wentest up to thy fatherCs bed> Then defilest thou it> he went up to my $ou$h. #euben the first:born symboli@es the faith of man in his ability as e<pressed throu'h his animal nature. 3ere we see the &i'or and &itality of the fun$tionin' of manCs elemental life whi$h boils o&er ;as water ; loses $ommand. #euben is represented as the natural man 'i&in' way to his passions and appetites before he has de&eloped spiritual mastery. Gen. 4+=! ). Simeon and %e&i are brethren> ?eapons of &iolen$e are their swords. 5 my soul $ome not thou into their $oun$il> Ento their assembly my 'lory be not thou united>

For in their an'er they slew a man 1nd in their self:will they ho$8ed an o<. Cursed be their an'er for it was fier$e> 1nd their wrath for it was $ruel= I will di&ide them in 0a$ob 1nd s$atter them in Israel. Simeon represents re$epti&ity Afeelin'B and %e&i lo&e AsensationB. The fa$ulties of feelin' and sensation in human $ons$iousness ha&e been debased on the mortal plane. Simeon the obedient one one who is easily influen$ed falls under the sway of physi$al sensation. In Simeon and %e&i we also ha&e an e<hibition of animal lo&e and of its &en'efulness as e<emplified in their trea$herous attempt to ri'ht the wron' $ommitted a'ainst their sister /inah. Gen. 4+=*:12. 0udah thee shall thy brethren praise= Thy hand shall be on the ne$8 of thine enemies> Thy fatherCs sons shall bow down before thee. 0udah is a lionCs whelp> From the prey my son thou art 'one up= 3e stooped down he $ou$hed as a lion 1nd as a lioness> who shall rouse him upI The s$eptre shall not depart from 0udah Entil Shiloh $ome> 1nd unto him shall the obedien$e of the peoples be. 2indin' his foal unto the &ine

1nd his assCs $olt unto the $hoi$e &ine> 3e hath washed his 'arments in wine 1nd his &esture in the blood of the 'rapes= 3is eyes shall be red with wine 1nd his teeth white with mil8. 0a$obCs blessin' on 0udah was the most si'nifi$ant. 0udah was to $on9uer all his enemies= The s$eptre shall not depart from 0udah 7or the rulerCs staff from between his feet Entil Shiloh $ome> 1nd unto him shall the obedien$e of the peoples be. Shiloh si'nifies pea$e of mind wholeness $ompletion or fullness and represents the -rin$e of -ea$e the Messiah or Sa&ior. 0esus was a dire$t des$endant of 0udah as is shown in the 1st $hapter of Matthew. The name 0udah applies to only one of the twel&e tribes but is often used to desi'nate the 0ewish nation as a whole. This would indi$ate that praise is su$h an a$ti&e prin$iple in spiritual thou'ht that it is deser&in' of first pla$e. The power of the word of praise shall be felt until the $omin' of the -rin$e of -ea$e. Gen. 4+=13. Jebulun shall dwell at the ha&en of the sea> 1nd he shall be for a ha&en of ships> 1nd his border shall be upon Sidon. Jebulun represents the law that relates man to the uni&ersal $osmos. 3e dwells under the law of prote$tion and safety Arefu'eB yet has a reali@ation of the uni&ersal Mind AseaB. Jebulun is that in us whi$h is $on$erned with the maintenan$e of our indi&idual importan$e re'ardless of the immensity of the uni&ersal. Those who are in personality will find refu'e in this state of $ons$iousness. ?e lose $ons$iousness of our spiritual importan$e by loo8in' out into the uni&erse but $an retain our identity as $hildren of God throu'h reali@in' that Spirit is indi&iduali@ed in us.

Gen. 4+=14 1!. Issa$har is a stron' ass Cou$hin' down between the sheepfolds= 1nd he saw a restin':pla$e that it was 'ood 1nd the land that it was pleasant> 1nd he bowed his shoulder to bear 1nd be$ame a ser&ant under tas8wor8. Issa$har symboli@es the inner latent powers in man. 3e represents that side of the natural man whi$h a$$epts $onditions as they appear to be and bears the burdens of life without 9uestion as e<emplified by the patient ass. Gen. 4+=1(:1*. /an shall Dud'e his people 1s one of the tribes of Israel. /an shall be a serpent in the way 1n adder in the path That biteth the horseCs heels So that his rider falleth ba$8ward. I ha&e waited for thy sal&ation 5 0eho&ah. /an represents dis$rimination or Dud'ment a $hoosin' between 'ood and e&il. The serpent is used as a symbol of subtlety. ;7ow the serpent was more subtle than any beast of the field.; 0esus ad&ised 3is followers to be ;wise as serpents and harmless as do&es.; Sensation rushes throu'h the or'anism li8e a ra$e horse but Dud'ment ;bites at the heels; to restrain the headlon' fli'ht. Gen. 4+=1+. Gad a troop shall press upon him> 2ut he shall press upon their heel.

Gad represents latent spiritual power whi$h li8e an army is always ready to do a mi'hty wor8. S$ien$e tells of an omnipresent ether that presses upon us in the in&isible from e&ery dire$tion. 5ne s$ientist says that the atomi$ ener'y in a pea would propel a lar'e sea'oin' &essel from 1meri$a to 4n'land and return. This ether has its analo'y in Spirit whi$h $ontinually inspires us when we 'i&e it our attention. 5ur mind is in dire$t $onta$t with this spiritual power and our word puts it into a$tion. Gen. 4+=2,. 5ut of 1sher his bread shall be fat 1nd he shall yield royal dainties. 1sher represents the understandin' mind and its ability to manipulate uni&ersal substan$e AbreadB and ma8e it manifest ri$hly. The bread or di&ine substan$e is sus$eptible of infinite adaptation. Those who thin8 about it as limited in its e<pression manifest limited supply while those who follow 0esus and reali@e the ri$hness of this substan$e manifest it abundantly bein' able e&en to transform it into loa&es and fishes to feed the multitude. Gen. 4+=21. 7aphtali is a hind let loose= 3e 'i&eth 'oodly words. The 3ebrew meanin' of the name 7aphtali is ;my wrestlin' ; ;wrestlin' of 0eho&ah.; 7aphtali represents the a$ti&ity of stren'th in manCs $ons$iousness. 0a$obCs blessin' on 7aphtali was that he mi'ht ha&e the stren'th and speed of the deer and the power of the word to in$rease stren'th. Gen. 4+=22:2(. 0oseph is a fruitful bou'h 1 fruitful bou'h by a fountain> 3is bran$hes run o&er the wall. The ar$hers ha&e sorely 'rie&ed him 1nd shot at him and perse$uted him= 2ut his bow abode in stren'th

1nd the arms of his hands were made stron' 2y the hands of the Mi'hty 5ne of 0a$ob AFrom then$e is the shepherd the stone of IsraelB 4&en by the God of thy father who shall help thee 1nd by the 1lmi'hty who shall bless thee ?ith blessin's of hea&en abo&e 2lessin's of the deep that $ou$heth beneath 2lessin's of the breasts and of the womb. The blessin's of thy father 3a&e pre&ailed abo&e the blessin's of my pro'enitors Ento the utmost bound of the e&erlastin' hills= They shall be on the head of 0oseph 1nd on the $rown of the head of him that was separated from his brethren. 0oseph representin' the ima'ination is at all times &ery $lose to di&ine inspiration. If man would $urb his will and 8eep it in abeyan$e he would not ;ima'ine &ain thin's.; 7otwithstandin' the destru$ti&e power of the personal will A;ar$hers;B with whi$h he is asso$iated his dire$ti&e power is &i$torious. 0osephCs perse$ution and sale into 4'ypt by his willful brothers and his demonstration of superiority to his fate illustrate the &i$tory of an inspired ima'ination. The whole story of 0oseph is an e<ample of the su$$essful fun$tionin' of manCs ima'in' fa$ulty when he 8eeps $onta$t with 0eho&ah. Gen. 4+=2) 2*. 2enDamin is a wolf that ra&eneth= In the mornin' he shall de&our the prey 1nd at e&en he shall di&ide the spoil. 1ll these are the twel&e tribes of Israel= and this is it that their father spa8e unto them and blessed them> e&ery one a$$ordin' to his blessin' he blessed

them. 2enDamin AfaithB in his hun'er after ri'hteousness is $ompared to a famished wolf. In the mornin' or be'innin' he appropriates understandin' to the full whi$h he di&ides or imparts freely at the e&enin' or end of the period. Gen. 4+=2+:33. 1nd he $har'ed them and said unto them I am to be 'athered unto my people= bury me with my fathers in the $a&e that is in the field of 4phron the 3ittite in the $a&e that is in the field of Ma$hpelah whi$h is before Mamre in the land of Canaan whi$h 1braham bou'ht with the field from 4phron the 3ittite for a possession of a buryin':pla$e. There they buried 1braham and Sarah his wife> there they buried Isaa$ and #ebe8ah his wife> and there I buried %eah::the field and the $a&e that is therein whi$h was pur$hased from the $hildren of 3eth. 1nd when 0a$ob made an end of $har'in' his sons he 'athered up his feet into the bed and yielded up the 'host and was 'athered unto his people. In the S$ripture alle'ories the &arious indi&iduals represent the different phases of $hara$ter throu'h whi$h one man passes in his spiritual unfoldment. 1s these follow in a series 'radually rea$hin' 'reater hei'hts the old phases of $hara$ter are left behind to be repla$ed by new ones. Thus the 2ibli$al $hara$ters are said to ;die; and to be ;'athered unto their fathers.; Tennyson was inspired to e<press a 'reat truth as poets often are when he wrote ;Men may rise on steppin'stones 5f their dead sel&es to hi'her thin's.; So ea$h of the 'reat 2ible personalities is 'radually repla$ed in the mind of him who is in the narrow way. ?hen a 'reat $han'e ta8es pla$e some old phase of $ons$iousness has lost its hold and we read that 0a$ob or 0oseph or another $hara$ter ;dies.; This does not mean that there has been any loss or that anythin' has ;'one away; but that $ertain states of mind ha&e fulfilled their re'enerati&e wor8 and ha&e been su$$eeded by others. AFor 4phron Ma$hpelah and Mamre see interpretation of Gen. 23=3:2,.B Gen. !,=1:13. 1nd 0oseph fell upon his fatherCs fa$e and wept upon him and 8issed him. 1nd 0oseph $ommanded his ser&ants the physi$ians to embalm his father= and the physi$ians embalmed Israel. 1nd forty days were fulfilled for him for so are fulfilled the days of embalmin'= and the 4'yptians wept for him threes$ore and ten days. 1nd when the days of weepin' for him were past 0oseph spa8e unto the house of -haraoh sayin' If now I ha&e found fa&or in your eyes spea8 I pray you in the ears of -haraoh sayin' My father made me swear sayin' %o I die= in

my 'ra&e whi$h I ha&e di''ed for me in the land of Canaan there shalt thou bury me. 7ow therefore let me 'o up I pray thee and bury my father and I will $ome a'ain. 1nd -haraoh said Go up and bury thy father a$$ordin' as he made thee swear. 1nd 0oseph went up to bury his father> and with him went up all the ser&ants of -haraoh the elders of his house and all the elders of the land of 4'ypt and all the house of 0oseph and his brethren and his fatherCs house= only their little ones and their flo$8s and their herds they left in the land of Goshen. 1nd there went up with him both $hariots and horsemen= and it was a &ery 'reat $ompany. 1nd they $ame to the threshin':floor of 1tad whi$h is beyond the 0ordan and there they lamented with a &ery 'reat and sore lamentation= and he made a mournin' for his father se&en days. 1nd when the inhabitants of the land the Canaanites saw the mournin' in the floor of 1tad they said This is a 'rie&ous mournin' to the 4'yptians= wherefore the name of it was $alled 1bel:mi@raim whi$h is beyond the 0ordan. 1nd his sons did unto him a$$ordin' as he $ommanded them= for his sons $arried him into the land of Canaan and buried him in the $a&e of the field of Ma$hpelah whi$h 1braham bou'ht with the field for a possession of a buryin' pla$e of 4phron the 3ittite before Mamre. ?hene&er the I 1M withdraws no matter in what state of $ons$iousness it has been fun$tionin' there is a 'reat sho$8 to the soul and all the for$es of the natural man are filled with 'rief and $onsternation. ;1nd he made a mournin' for his father se&en days.; The ima'ination A0osephB fa&orite fa$ulty AsonB of the illumined intelle$t A0a$obB mourned 'reatly not fully understandin' that the withdrawal of the I 1M e&entually would $ulminate in 'ood. The name 1tad means ;bramble ; ;thornbush ; ;a thorn.; It was on the threshin' floor of 1tad that 0oseph and his brethren mourned se&en days for their father 0a$ob. 1 threshin' floor may be thou'ht of as a pla$e of Dud'ment or separation of lettin' 'o of that whi$h is no lon'er needful to be e<pressed in $ons$iousness. 1tad represents the belief that &e<ations trials and sorrows are real. It is this unredeemed thou'ht or belief in man that $auses him to e<perien$e deep 'rief and tribulation at 'i&in' up his personal hold on old ideas and obDe$ts whi$h are due to be released from his mind and affairs. This unredeemed belief is $on$erned with and dwells on the trial side of the pro$ess rather than on the blessin' side of it. The Canaanites symboli@e the semispiritual in man. They $han'ed the name Aor $hara$terB of 1tad. ;1nd when the inhabitants of the land the Canaanites saw the mournin' on the floor of 1tad they said This is a 'rie&ous mournin' to the 4'yptians= wherefore the name of it was $alled 1bel:mi@raim.; The 4'yptians symboli@e materiality. 1bel:mi@raim A;mournin' of 4'ypt or 4'yptians ; ;mournin' or meadow of distress;B represents the feelin' of sorrow and loss in the sense man that often a$$ompanies the

lettin' 'o of some 'ood idea in $ons$iousness after it has finished its wor8. ManCs tenden$y is to $lin' to the old ideas that ha&e been helpful to him. 2ut when their wor8 is done in the indi&idual for the time bein' these old ideas no matter how well they ha&e ser&ed must be released from $ons$iousness so that other and hi'her ideas may ta8e their pla$e. This is a pro$ess of Dud'ment a siftin' of ideas and thou'hts a lettin' 'o of the $haff and a layin' hold of the wheat Aon the threshin' floorB. The 0ordan represents a stream of thou'ht 'ood bad and indifferent flowin' throu'h the sub$ons$ious. Ma$hpelah refers to the sub$ons$ious body substan$e. 4phron the 3ittite symboli@es a phase of thou'ht that is 9ui$8 to $han'e its thin8in' base. The word 3ittite denotes thou'hts belon'in' to the $arnal $ons$iousness of man. Mamre su''ests stren'th &i'or> it also represents the seat of the $ons$ious mind. AFor further dis$ussion of these names see interpretation of Gen. 23=3:2,.B This $losin' $hapter of Genesis is an alle'ori$al a$$ount of the end of the wor8 of 0a$ob and his family in 4'ypt. The des$ent of 0oseph Athe illumined ima'inationB into 4'ypt pa&ed the way for 0a$ob Athe spiritually illumined e'oB and his 8in to ma8e $onta$t with sub$ons$ious substan$e. These pioneers of 0eho&ah a$$omplished their wor8 and their leader 0a$ob ;died; or withdrew from $ons$iousness. That the whole man in$ludin' the physi$al was helped by 0a$ob is e&iden$ed by the interest the 4'yptians too8 in the funeral of 0a$ob and the 'reat $ompany that went up to Canaan with the Children of Israel. Gen. !,=14:21. 1nd 0oseph returned into 4'ypt he and his brethren and all that went up with him to bury his father after he had buried his father. 1nd when 0osephCs brethren saw that their father was dead they said It may be that 0oseph will hate us and will fully re9uite us all the e&il whi$h we did unto him. 1nd they sent a messa'e unto 0oseph sayin' Thy father did $ommand before he died sayin' So shall ye say unto 0oseph For'i&e I pray thee now the trans'ression of thy brethren and their sin for that they did unto thee e&il. 1nd now we pray thee for'i&e the trans'ression of the ser&ants of the God of thy father. 1nd 0oseph wept when they spa8e unto him. 1nd his brethren also went and fell down before his fa$e> and they said 2ehold we are thy ser&ants. 1nd 0oseph said unto them Fear not= for am I in the pla$e of GodI 1nd as for you ye meant e&il a'ainst me> but God meant it for 'ood to brin' to pass as it is this day to sa&e mu$h people ali&e. 7ow therefore fear ye not= I will nourish you and your little ones. 1nd he $omforted them and spa8e 8indly unto them. The ima'ination returnin' to the body $ons$iousness A4'yptB a'ain ta8es up the wor8 of

redeemin' it. The $onfession of the brothers of 0oseph to their $rime a'ainst him and his lo&in' for'i&eness both point to the spiritual uplift that has ta8en pla$e in soul e&olution. ;7ow therefore fear ye not= I will nourish you and your little ones; si'nifies that the ima'ination in its di&ine purity and holiness is one of the sour$es of 'ood to the whole man. ?hat you mold in your mind under the spiritual law is formed in your affairs and thus is the sour$e of prosperity. Gen. !,=22:2(. 1nd 0oseph dwelt in 4'ypt he and his fatherCs house= and 0oseph li&ed a hundred and ten years. 1nd 0oseph saw 4phraimCs $hildren of the third 'eneration= the $hildren also of Ma$hir the son of Manasseh were born upon 0osephCs 8nees. 1nd 0oseph said unto his brethren I die> but God will surely &isit you and brin' you up out of this land unto the land whi$h he sware to 1braham to Isaa$ and to 0a$ob. 1nd 0oseph too8 an oath of the $hildren of Israel sayin' God will surely &isit you and ye shall $arry up my bones from hen$e. 1nd 0oseph died bein' a hundred and ten years old= and they embalmed him and he was put in a $offin in 4'ypt. 0oseph also died in 4'ypt but not until he had li&ed amon' the $hildren of 4phraim unto ;the third 'eneration.; This means that the 0oseph 9ualities of mind are de&elopin' a deeper understandin' of spiritual thin's. Ma$hir the name of a son of Manasseh Aunderstandin'B means ;a$9uired ; ;pur$hased.; The $hildren of Ma$hir that were ;born upon 0osephCs 8nees; represent the balan$e and poise that must a$ti&ely e<ist in us if we are abidin'ly to possess true understandin'. The 0oseph $hara$teristi$s 'radually be$ome a part of the whole body $ons$iousness. The insisten$e by all these patriar$hs that their bones be ta8en to Canaan for burial is emblemati$ of the truth that the substan$e of them and what they represent is to be restored to its sour$e Spirit. 1lthou'h 0oseph died and was embalmed and put in a $offin in 4'ypt his bones were finally brou'ht to Canaan as stated in the last $hapter of the 2oo8 of 0oshua.