Secret Tradition in Christian Times. In other words, it is an intimation that for this tradition the Christ-idea was always in the world. But if we are dealing here only with doctrine perpetuated in the hidden holy places, it would remain an intellectual concern, having no further appeal. We have therefore to see whether behind that doctrine there lay also a secret mode of experience, and with this object we will follow the question of tradition a few moments further.

There are three mystical events which represent epochs in the traditional history of the Word made manifest: (1) When the two tables of stone were "written by the finger of God," or as it is said more expressly: "and the tables were the work of God, and the writing was the writing of God, graven upon the tables." But what befell

them was that Moses "cast the tables out of his hands, and broke them beneath the mount." (2) When the Word was in the hands of three or less stewards, but on account of a memorable event was so definitely lost that its recovery in the terms of the symbolism seems to lie between the hands of chance, destiny, or the providence which is veiled by these, and, in place of the pure light, the soul of man walks in the dubious obscurity of a half-light only. (3) When "the Word was made flesh and dwelt among us"; when "we beheld His glory, the glory as of the only-begotten of the Father"; when "He came unto His own and His own received Him" not; when He said,

"It is finished"; when He " gave up the ghost"; and when, in fine, the Word was removed by ascent to the Father. Now the unity of these epochs is in the resultant term of each, and this is that the Word was withdrawn. It follows that Christendom, like all Israel and all Masonry, is in search of that Word. The thesis is that it is hidden in the Secret Doctrine.

Let us take yet another step forward there is a holy tradition in Israel, and it relates-as we know-how the great mystery which lies behind the Law and the Prophets was preserved among certain elders, who were the co-hæredes of Moses, by whom also it was transmitted. There is further a tradition in Masonry that certain memorials, connected with the passing of the Master, were instituted as analogies of the things that were removed, while it is otherwise suggested that they did not die with him, but remained thereafter among the secrets of the King. There is, again, a pregnant statement bearing on the return of Christ to the Father, namely, that He being lifted up shall draw all things after Him. There is also another statement, which says that He goes to prepare a place for them that follow Him. And the additional evidences are many of the same thing. The first path is that of the Secret Doctrine, and this same is a Doctrine of Experience; the second is a path of search and expectation, which is followed by studying the Mysteries of Nature and Science,

these being properly understood as Hidden Nature and Hidden Grace; but the same things do also appertain to the Secret Doctrine, and as Grace is termed Science, I understand that here also is a path of experience. But the third path is categorically and without evasion described as the Imitation of Christ, about which it is said: "Him that cometh unto me I will in no wise cast out." This, therefore, is, in fine, a path of experience, the conditions, modes and particulars of which appertain to the Secret Tradition in Christian Times. And the motto of this tradition is: "Come and see.'

I put forward, therefore, my new thesis-that the records of these epochs are testimonies to a doctrine and practice which have been in the world from time immemorial, and have been shadowed forth in many ways, under many veils. There are also other epochs which constitute further testimonies to the same thing, because that thing is everywhere.

And now, speaking once on authority which is not of my making as one who holds certain keys belonging to the house of interpretation— speaking rather as one who has dwelt under the shadow of the Secret Tradition and reflects the authority thereof-I proceed to give expression for the first time in public to its root-matter, so far as the past is concerned which lies behind Masonry. Readers of my former books and of these pages will remember that I have quoted

more than once those last words of Plotinus when he said that he would bear the Divine within him to the Divine in the universe. The point with which I am here concerned is that expression-the Divine in the universe. It is not my proposal to pronounce on Plotinus himself in respect of his intention; but it is observable that, for reasons of his own, he did not speak of union at the centre, or of the infinite abysses of Deity which lie behind manifestation and all relations therewith. Once more, it was the Divine in the universe. We may fitly connect with this statement the old theological doctrine concerning the distinction of Scotus Erigena between the Divine immanence and the Divine transcendence. God is immanent in creation or Nature, and it is for this reason that the whole universe constitutes a great sacrament, of which man is receiving daily; but he does not for the most part know that it is a sacrament, and for the most part he has not been taught—or at least has not learned-how to receive it worthily. He has failed therefore to attain, except intellectually, and then even rarely, the consciousness of God's immanence in Nature-much less His presence in the soul. On this understanding I suppose that it will be realised with all readiness how remote in respect of consciousness is God's transcendence. It might be concluded that it is an intellectual concept only, after the mode of hypothesis. And yet a little thought at first hand will tell us that

in respect of ourselves there can be no dividing line, and that the limitation is in fact in ourselves, so that many arbitrary barriers and lines that divide are raised up to separate us from the untrodden grounds of the human soul. The Holy Catholic Church has indeed intervened for our assistance, and, whether designedly or not in respect of its own high distinction as above expressed, it has given us the instituted sacraments -as channels for the communication of the noumenal grace, the grace transcendent, the grace from the deep abysses, being things superadded to the grace which is immanent in Nature. Now, these things remain with their implications as symbols only till they are taken to the inmost heart, and it is assumed concerning them that they are great in the shadows of our consciousness as they would be great in its light; but that light is not yet. Those who have trodden the higher paths of sanctity have left strange rumours behind them, so that in our dubious manner we seem to see from far away how it might be, could we only on our part confess to other measures than those of daily life. The great secrets would then be declared in the soul which are now only implied therein; but the fact that they are implied is shewn by another comprehensive and consoling fact that no secret of any sanctuary which has ever been announced in the world has come to the prepared of the world otherwise than as an old truth suddenly remembered. It will be the same