civilised man to revolt against the cruder presentments of the doctrine; the great truth of the sacrifice is true, but it is not a legal, a contract, sacrifice, made between man's representative and God; but the effort of the divine to make itself understood, and the voluntary binding of the sacrifice to the cross of matter until His people are set free. And then, as I said, He passes on into other worlds, to other work, and is no longer called a Master of the Wisdom.

Now, looking at this idea, let us ask: "What is the work of these Masters in the religions of the world, and why is it that this thought of the Masters has been so revived in the modern world, and made so much more living, in a sense, than it has been for many a long year?" In the early days of Christianity, as I said, you find the idea; but it has largely vanished from the Churches as a living truth, and they think of Jesus, the Christian Master, as risen from the dead and ascended into heaven. And the materialising spirit of ignorance has made the ascent a going away, and the Man has gone, although the God remains. But that is only a materialisation of the older truth; for, according to the truth, heaven is not a faraway place to which people go. No one goes there; they only open their eyes and see it on every side around them. For heaven is a state of the psychic life which is realised in the higher bodies, the bodies of the mental plane, and it does not need to go hither and thither, North, South, East, or West, to find it; for, as the great Teacher said: "Behold, the Kingdom of Heaven is within you"—not far away, beyond the sun or moon or stars. And the ascension of Jesus to heaven, as the Church of England puts it—in words that sound very strange in modern ears, because they have lost their mystic meaning and are only taken in what S. Paul used to call the "carnal" interpretation—in the fourth article of the Church of England, was that He ascended into heaven, taking with Him His "flesh, bones, and all things appertaining to the perfection of man's nature." Now when you take that in the literal and crude signification, naturally the thoughtful man revolts against it. What is this about a physical body and physical bones going up through the air into the sky? And where has it gone to? The modern man cannot believe it in that sense, and so he loses the spiritual verity enshrined in words of symbolism and of allegory. For the fact that Jesus the Master went away, but still dwells on earth in the flesh, that is the truth which the article tries to indicate; and not that He is gone far away into a far-off heaven to sit at the right hand of God, whence He shall come again to judge. He lives in the body, and also lives in the midst of the Church, which is His true mystical body; and so long as that Church exists, so long as that Church is found on earth, so long its Master shall live within it, and shall dwell in a human body. He is not gone away, He has not ascended anywhere in the literal sense, but is permeating the whole of His Communion, and living upon earth until the last Christian has passed away to liberation, or is born into some other faith. That is the inner meaning. He lives and may be reached. And if the teachings of the Theosophical Society have any value for the Christian Church, it is because they are bringing back to live in Christian hearts this living truth of the bodily ever-presence of the Christ amongst them. Theosophists who are Christians, and remain within the limits of the Christian Church, have gained a vivid view of this real humanity of Jesus. They learn that He may be reached as truly now as when He walked near the sea of Galilee, or taught in the streets of Jerusalem, that they may know Him with as real a sense of His presence, may learn from Him as truly as any apostle or disciple in the past, that it is a living and real presence—not only, as the Roman Catholic Church says, in the Sacrament of the altar, but in the experience of the Christian heart. And it has never been left without a witness. Look all through the history of the Christian Church, and see how one after another has come into living touch with the Master Jesus. Every great saint has proclaimed his own experience as regards his contact with his Lord. And only in comparatively modern days, and in parts only of the Christian Church, has that great and vivifying truth been lost sight of. The Greek Church has never lost it; the Roman Catholic Church has never lost it. The testimony of the saints in those ancient communions bears witness to the continuing connection between the Christian and the Christ. You find it in some of the extreme Protestant communities also, where they bear a living testimony to the reality of the personal communion. Not through books and churches only, but within the living heart of man, visible sometimes even to physical eyes, shining out in the vision of the saint, speaking in the rapture of the prophet—it has never quite passed away from Christianity. It is coming back more strongly year after year, coming back with increased vitality, with more reality and strength behind it; coming back because the Christ within the Church, finding that forgetfulness was coming over the modern mind, has, as in the olden days, used a scourge of whipcord instead of only the voice of love. For inasmuch as the voice of love was not listened to, and the reality of His presence was being forgotten, He has used the whip of what is called the Higher Criticism to drive men out of books back to the living Master of the Christian faith. When you build the house of your faith on books and manuscripts, on councils and traditions, you are building on the sand, and the storm has come—the storm of criticism, of investigation, of scholarship, and the house of faith totters, because it is founded on the sand. But build the house of your faith on the rock of human experience, on the one rock on which every true Church is founded, the individual touch between the human Spirit and the divine, the personal experience of the human man on earth with the divine Man in the heaven, beside and around him, and you build the house of your faith on a rock that nothing can shake nor destroy, and it will shelter you, no matter what storms may rage outside. And so, as in the temple, the whip has been used in order that men may learn what they would not learn by the gentle instruction spoken only in the words of the friend. The enemy has been used for it, the foe, the assailant, who has made sharp his weapons, and has cut many of the old manuscripts in pieces; and the result of that is that the Christian Church is thrown back upon the Christ Himself, no longer seen dimly through history, but in vivid reality before the eyes of the heart of the Christian, and that He will give to Christianity a new life. The mystic belief will come back, and the literal interpretations will fall away. And when that is done, then Christianity shall have renewed its youth and its power, and shall know that the Master is living in His Church, and is still the Master of life and death, as in the olden days.

And by a very real instinct you will find that the most earnest Christians cling to the humanity of Jesus, and that is the value of the Master to us, when inside our hearts is written the truth of His existence. If there were only such men as we, and God, the gulf would be too vast, the difference too terrible—nothing to encourage us to believe that Divinity was within us. We seem so trivial, so foolish, so childish, that we hardly dare sometimes to believe that we are truly God. It seems impossible for us in our modern life, with all the follies in which we spend ourselves, with all the childish ambitions and terrors with which we amuse or frighten ourselves. This little modern life seems so petty and