I take the present opportunity of a new edition to add a few pages on certain points which appear to me of vital importance, and the connection of which with the preceding chapters will, I hope, become evident as the reader proceeds. Assuming the existence in each individual of a creative power of thought which, in relation to himself, reflects the same power existing in the Universal Mind, our right employment of this power becomes a matter of extreme moment to ourselves. Its inverted use necessarily holds us fast in the bondage from which we are seeking to escape, and equally necessarily its right use brings us into Liberty; and therefore if any Divine revelation exists at all its purpose must be to lead us away from the inverted use of our creative faculty and into such a higher specializing of it as will produce the desired result. Now the purpose of the Bible is to do this, and it seeks to effect this work by a dual operation. It places before us that Divine Ideal of which I have already spoken, and at the same time bases this ideal upon the recognition of a Divine Sacrifice. These two conceptions are so intimately interwoven in Scripture that they cannot be separated, but at the present day there is a growing tendency to attempt to make this separation and to discard the conception of a Divine Sacrifice as unphilosophical, that is as having no nexus of cause and effect. What I want, therefore, to point out in these additional pages is that there is such a nexus, and that so far from being without a sequence of cause and effect it has its root in the innermost principles of our own being. It is not contrary to Law but proceeds from the very nature of the Law itself.

The current objection to the Bible teaching on this subject is that no such sacrifice could have been required by God, either because the Originating Energy can have no consciousness of Personality and is only a blind force, or because, if "God is Love," He could not demand such a sacrifice. On the former hypothesis we are of course away from the Bible teaching altogether and have nothing to do with it; but, as I have said elsewhere, the fact of our own consciousness of personality can only be accounted for by the existence, however hidden, of a corresponding quality in the Originating Spirit. Therefore I will confine my remarks to the question how Love, as the originating impulse of all creation, can demand such a sacrifice. And to my mind the answer is that God does not demand it. It is Man who demands it. It is the instinctive craving of the human soul for certainty that requires a demonstration so convincing as to leave no room for doubt of our perfectly happy relation to the Supreme Spirit, and consequently to all that flows from it, whether on the side of the visible or of the invisible. When we grasp the fact that such a standpoint of certainty is the necessary foundation for the building up in ourselves of the Divine Ideal then it becomes clear that to afford us this firm basis is the greatest work that the Spirit, in its relation to human personality, could do.

We are often told that the offering of sacrifices had its origin in primitive man's conception of his gods as beings which required to be propitiated so as to induce them to do good or abstain from doing harm; and very likely this was the case. The truth at the back of this conception is the feeling that there is a higher power upon which man is dependent; and the error is in supposing that this power is limited by an individuality which can be enriched by selling its good offices, or which blackmails you by threats. In either case it wants to get something out of you, and from this it follows that its own power of supplying its own wants must be limited, otherwise it would not require to be kept in good temper by gifts. In very undeveloped minds such a conception results in the idea of numerous gods, each having, so to say, his own particular line of business; and the furthest advance this mode of thought is capable of is the reduction of these various deities to two antagonistic powers of Good and of Evil. But the result in either case is the same, so long as we start with the hypothesis that the Good will do us more good and the Evil do us less harm by reason of our sacrifices, for then it logically follows that the more valuable your sacrifices and the oftener they are presented the better chance you have of good luck. Doubtless some such conception as this was held by the mass of the Hebrew people under the sacrificial system of the Levitical Law, and perhaps this was one reason why they were so prone to fall into idolatry--for in this view their fundamental notion was practically identical in its nature with that of the heathen around them. Of course this was not the fundamental idea embodied in the Levitical system itself. The root of that system was the symbolizing of a supreme ideal of reconciliation hereafter to be manifested in action. Now a symbol is not the thing symbolized. The purpose of a symbol is twofold, to put us upon enquiry as to the reality which it indicates, and to bring that reality to our minds by suggestion when we look at the symbol; but if it does not do this, and we rest only in the symbol, nothing will come of it, and we are left just where we were. That the symbolic nature of the Levitical sacrifice was clearly perceived by the deeper thinkers among the Hebrews is attested by many passages in the Bible--"Sacrifice and burnt offering thou wouldest not" (Psalms xl: 6, and li: 16) and other similar utterances; and the distinction between these symbols and that which they symbolized is brought out in the Epistle to the Hebrews by the argument that if those sacrifices had afforded a sufficient standpoint for the effectual realization of cleansing then the worshiper would not need to have repeated them because he would have no more consciousness of sin (Hebrews x: 2).

This brings us to the essential point of the whole matter. What we want is the certainty that there is no longer any separation between us and the Divine Spirit by reason of sin, either as overt acts of wrong doing or as error of principle; and the whole purpose of the Bible is to lead us to this assurance. Now such an assurance cannot be based on any sort of sacrifices that require repetition, for then we could never know whether we had given enough either in quality or quantity. It must be a once-for-all business or it is no use at all; and so the Bible makes the once-for-allness of the offering the essential point of its teaching. "He that has been bathed does not need to be bathed again" (John xiii: 10). "There is now no condemnation to them which are in Christ Jesus" (Romans viii: i).

Various intellectual difficulties, however, hinder many people from seeing the working of the law of cause and effect in this presentment. One is the question, How can moral guilt be transferred from one person to another? What is called the "forensic" argument (i.e., the court of law argument) that Christ undertook to suffer in our stead as our surety is undoubtedly open to this objection. Suretyship must by its very nature be confined to civil obligations and cannot be extended to criminal liability, and so the "forensic" argument may be set aside as very much a legal fiction. But if we realize the Bible teaching that Christ is the Son of God, that is, the Divine Principle of Humanity out of which we originated and subsisting in us all, however unconsciously to ourselves, then we see that sinners as well as saints are included in this Principle; and consequently that the Self-offering of Christ must actually include the self-offering of every human being in the acknowledgment (however unknown to his objective mentality) of his sin. If we can grasp this somewhat abstract point of view it follows that in the Person of Christ every human being, past, present, and to come, was self-offered for the condemnation of his sin--a self-condemnation and a self-offering, and hence a cleansing, for the simple reason that if you can get a man to realize his past error, really see his mistake, he won't do it again; and it is the perpetuation of sin and error that has to be got rid of--to do this universally would be to regain Paradise. Seen therefore in this light there is no question of transference of moral guilt, and I take it this is St. Paul's meaning when he speaks of our being partakers in Christ's death.

Then there is the objection, How can past sins be done away with? If we accept the philosophical conclusion that Time has no substantive existence then all that remains is states of consciousness. As I have said in the earlier part of this book, the Self-Contemplation of Spirit is the cause of all our perception of existence and environment; and consequently if the Self-Contemplation of the Spirit from any center of individualization is that of entire harmony and the absence of anything that would cause any consciousness of separation, then past sins cease to have any part in this self-recognition, and consequently cease to have any place in the world of existence. The foundation of the whole creative process is the calling into Light out of Darkness--"that which makes manifest is light"--and consequently the converse action is that of sending out of Light into Darkness, that is, into Notbeing. Now this is exactly what the Spirit says in the Bible--"I, even I, am He that blotteth out thy transgressions" (Isaiah xliii: 25). Blotting out is the sending out of manifestation into the darkness of non-manifestation, out of Being into Not-being; and in this way the past error ceases to have any existence and so ceases to have any further effect upon us. It is "blotted out," and from this new standpoint has never been at all; so that to continue to contemplate it is to give a false sense of existence to that which in effect has no existence. It is that Affirmation of Negation which is the root of all evil. It is the inversion of our God-given creative power of thought, calling into existence that which in the Perfect Life of the Spirit never had or could have any existence, and therefore it creates the sense of inharmony, opposition, and separation. Of course this is only relatively to ourselves, for we cannot create eternal principles. They are the Being of God; and as I have already shown these great Principles of the Affirmative may be summed up in the two words Love and Beauty--Love in essence and Beauty in manifestation; but since we can only live from the standpoint of our own consciousness we can make a false creation built upon the idea of opposites to the all-creating Love and Beauty, which false creation with all its accompaniments of limitation, sin, sorrow, sickness, and death, must necessarily be real to us until we perceive that these things were not created by God, the Spirit of the Affirmative, but by our own inversion of our true relation to the All-creating Being.

When, then, we view the matter in this light the Offering once for all of the Divine Sacrifice for the sin of the whole world is seen not to be a mere ecclesiastical dogma having no relation of cause and effect, but to be the highest application of the same principle of cause and effect by which the whole creation, ourselves included, has been brought into existence--the Self-Contemplation of Spirit producing corresponding manifestation, only now working on the level of Individual Personality.

As I have shown at the beginning of this book the cosmic manifestation of principles is not sufficient to bring out all that there is in them. To do this their action must be specialized by the introduction of the Personal Factor. They are represented by the Pillar Jachin, but it must be equilibriated by the Pillar Boaz, Law and Personality the two Pillars of the Universe; and in the One Offering we have the supreme combination of these two principles, the highest specialization of Law by the highest power of Personality. These are eternal principles, and therefore we are told that the Lamb was slain from the foundation of the world; and because "thoughts are things" this supreme manifestation of the creative interaction of Law and Personality was bound eventually to be manifested in concrete action in the world conditioned by time and space; and so it was that the supreme manifestation of the Love of God to meet the supreme need of Man took place. The history of the Jewish nation is the history of the working of the law of cause and effect, under the guidance of the Divine Wisdom, so as to provide the necessary conditions for the greatest event in the world's history; for if Christ was to appear it must be in some nation, in some place, and at some time: but to trace the steps by which, through an intelligible sequence of causes, these necessary conditions were provided belongs rather to an investigation of Bible history than to our present purpose, so I will not enter into these details here. But what I hope I have in some measure made clear is that there is a reason why Christ should be manifested, and should suffer, and rise again, and that so far from being a baseless superstition the Reconciling of the world to God through the One Offering once-for-all offered for the sin of the whole world, lays the immovable foundation upon which we may build securely for all the illimitable future.

CHAPTER XI