"In order to escape from this nightmare, theologians posited a forgiveness which should release the sinner from this dread imprisonment in an eternal hell. It did not, and was never supposed to, set him free in this world from the natural consequences of his ill-doings, nor—except in modern Protestant communities—was it held to deliver him from prolonged purgatorial sufferings, the direct results of sin, after the death of the physical body. The law had its course, both in this world and in purgatory, and in each world sorrow followed on the heels of sin, even as the wheels follow the ox. It was but eternal torture—which existed only in the clouded imagination of the believer—that was escaped by the forgiveness of sins; and we may perhaps go so far as to suggest that the dogmatist, having postulated an eternal hell as the monstrous result of transient errors, felt compelled to provide a way of escape from an incredible and unjust fate, and therefore further postulated an incredible and unjust forgiveness. p. 308"

“There is no suffering for him who has finished his journey, and abandoned grief, who has freed him self on all sides, and thrown off all fetters.”

“But it must not be supposed that the work of the Christ for His followers was over after He had established the Mysteries, or was confined to rare appearances therein. That Mighty One who had used the body of Jesus as His vehicle, and whose guardian care extends over the whole spiritual evolution of the fifth race of humanity, gave into the strong hands of the holy disciple who had surrendered to Him his body the care of the infant Church. Perfecting his human evolution, Jesus became one of the Masters of Wisdom, and took Christianity under His special charge, ever seeking to guide it to the right lines, to protect, to guard and nourish it. He was the Hierophant in the Christian Mysteries, the direct Teacher of the Initiates. His the inspiration that kept alight the Gnosis in the Church, until the superincumbent mass of ignorance became so great that even His breath could not fan the flame sufficiently to prevent its extinguishment. p. 142”

“Profoundly interesting is this world-tragedy of conflict to those who see in it a necessary preparation, a clearing of the ground, for the coming of the World-Teacher and for the new civilisation... The terrible lesson now being taught, the widespread suffering, the devastation by sword and fire, the poverty caused by the dislocation of trade, the tension, the bankruptcies... But through this Armageddon the world will pass into a realm of peace, of brotherhood, of co-operation, and will forget the darkness and the terrors of the night in the joy that cometh in the morning...”

“There is, in the Buddhist philosophy, a wonderful sentence of the Lord Gautama Buddha, where he is striving to indicate in human language something that would be intelligible about the condition of Nirvana. You find it in the Chinese translation of the Dhammapada, and the Chinese edition has been translation into English in Trübner’s Oriental Series. He puts it there that, unless there were Nirvana, there could be nothing; and he uses various phrases in order to indicate what he means, taking the uncreated and then connecting with it the created; taking the Real and then connecting with it the unreal. He sums it up by saying that Nirvana is; and that if it were not, naught else could be. That is an attempt to say what cannot be said. It implies that unless there existed the Uncreate, the invisible and the Real, we could not have a universe at all. You have there, then, the indication that Nirvana is a plenum, not a void. That idea should be fundamentally fixed in your mind, in your study of every great system of Philosophy. So often the expressions used may seem to indicate a void. Hence the western idea of annihilation. If you think of it as fullness, you will realize that the consciousness expands more and more, without losing utterly the sense of identity; if you could think of a centre of a circle without a circumference, you would glimpse the truth.”

“Those who have in any sense realised that God is around them, in them, and in everything, will be able to understand how a place or an object may become "sacred" by a slight objectivisation of this perennial universal Presence, so that those become able to sense Him who do not normally feel His omnipresence... This is the rationale of places of pilgrimage, of temporary retreats into seclusion; the man turns inward to seek the God within him, and is aided by the atmosphere created by thousands of others, who before him have sought the same in the same place....The effect produced will, of course, vary with the relative strengths of the vibrations... the laws of vibration are the same in the higher worlds as in the physical, and thought vibrations are the expression of real energies.”

“And it is not only in the labor world that we feel that this deadlock is seen. Along many other lines of human thought and human activity there is the same feeling that we have worn out our old methods and need a new departure in order that progress may be continued. You see it in the world of Art where the old ideals are fading away, and efforts in every direction are being made to body out new forms of art, new conceptions of the beautiful for the growing longings of man. You see it not only in the world of industry and art but in the world of science — the same demand for a new departure because the old methods are beginning to be outworn, and along these lines no further progress seems possible. Endings in every direction! p. 141”