the mosaic eden

7/29/2019 The Mosaic Eden

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The Mosaic Eden was the habitation of the originally purely created beings, within whose

boundaries grew the tree of knowledge of good and evil. The figure of the serpent shows the

nature of the fall of man. We spoke, in another part of this work, of the original purity and

wisdom of godly men. Here is the place to record additional Bible principles. To this end we

avail ourselves of a mystical, interesting manuscript from which we extract what follows:

(MAGIKON; or, the Secret System of an Association of Unknown Philosophers, etc., v. 27-31.

Frankfort and Leipzig, 1784. A rare book, whose teachings, in many respects, agree with the

Indian Brahmin doctrine).

In view of his divine origin, as an unconditional emanation from God, Adam was not only the

noblest being, which, as an expression of divine power, had the preference of all others, for he

never owed his existence to a mother; he was a heavenly Adam, brought into being by God him-self and was not born into the world in the ordinary manner. He also enjoyed, in consequence of

his nature, every prerogative of a pure spirit, surrounded by an invulnerable veil. But this was not

the sensual body of the present time, which is only an evidence of his degradation a coarse

mantleby which he sought to protect himself against the raging elements. His garments were

holy, simple, indestructible, and of an indissoluble character. To this condition of perfect glory,

in which he enjoyed the purest happiness, he was destined in order to reveal the power of the

Almighty, and to rule the visible and invisible. Being in possession of all the prerogatives and

insignia of a king, he could also use every means to fulfill his high destiny. As the champion of

unity, he was secure from the attacks of all inward and outward enemies, because the veil by

which he was covered (the germs of which are still within us), rendered him invulnerable. One

advantage that the original pure man possessed was, that no natural poison, nor all the powers of

the elements could harm him. Christ promised invulnerability to his apostles and all his

followers, through the regeneration of man. In this condition man also bears a fiery, double-

edged, all-penetrating sword, a living word, which combines in itself all power, and through

which "everything is possible to him.

Of this sword Moses says, Genesis 3:24: "So he drove out the man, and he placed at the east end

of the garden of Eden Cherubim, and a flaming sword which turned every way, to keep the tree

of life." In Revelations 1:16, we; read: "And out of his mouth went a two-edged sword," etc. By

this sword we are to understand the living word, which was originally inherent in man, and


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which can only be restored to him by his return to a pure state, and by being cleansed from the

blot of sensualism. It is the word of which we read in Hebrews 4:12: "For the word of God is

quick and powerful, and sharper than a two-edged sword, piercing even to the dividing asunder

of soul and spirit."

Most extraordinary is the powerful, all-conquering Honover (word of power),2

of Zoroaster,

which fully corresponds with the foregoing, by which Ormuzd overcame Ahriman and all evil.

To continue with our quotation:

In this condition of kingly honor and power, man, as the most lifelike image of his father, (whose

vice-regent he was on earth), could have enjoyed the purest happiness had he properly guarded

his Eden, but he committed a breach of trust. Instead of ruling over the things of sense and

striving for a higher spiritual state, to which he was ordained, he imbibed the unhappy idea of

exchanging the great cardinal points of light with truth, that is, he confounded light with truth,

and in this confusion he lost both and robbed himself. Because he lost sight of the boundary of

the kingdom over which he was placed as a watchman, and confined himself to only a portion of

it, namely, the sensual, the glitter of which blinded him so greatly as to make him forget all else;

because he flattered himself that he could find the light in another place than the first great

fountain, he fastened his voluptuous eye on a false existence, became enamored of sensualism

and became sensual himself. Through this adultery he sank into darkness and confusion, the

result of which was, that he was transplanted from the light of day into the night of innumerable

small twinkling stars, and now he experienced a sensual nakedness of which he was ashamed.

The abuse of the knowledge of the connection between the spiritual and the bodily, according to

which man endeavors to make the spiritual sensual and the sensual spiritual, is true adultery, of

whom, he who is moved by the female sex is simply a consequence and an imitator. Through sin

man lost not only his original habitation, and became an exile into the religious state of the

fathers and mothers, having to go in the way of the flesh, but he also lost the fiery sword, and

with it everything else that had made him all-seeing and unconquerable. His holy garments now

became as the skin of animals, and this mortal, perishable covering afforded him no protection

against the elements. With the wasted half of his body, the spiritual also added to the confusion,

and discordant sounds were heard in the dark places of his spiritual domain.


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Although man had sunk deep in sin, the hope of a full restoration was given to him on condition

of a perfect reconciliation. Without such reconciliation, however, he sinks deeper and deeper,

and his return becomes still more precarious. In order to be reconciled he must become self-

abased, and resist the false allurements which only serve to steep him in the mire of the elements,

and he must seek, by prayer, to obtain the more exalted blessings of benevolent influences,

without which he cannot draw a pure breath. In this reconciliation he must gradually overcome

everything, and put away everything from him that will cloud his inner nature and separate him

from the great source of his being; because he can never enjoy peace within himself and with

nature around him until he has thus overcome everything opposed to his own nature, and gained

the victory over all his enemies. But this can only be done when he returns the same road upon

which he had wandered away. He must wean himself by degrees from the sensual by a heroic

life, and like a weary, footsore wanderer, who has many steep mountains to scale continue to

mount upward, until he reaches the goal, which is lost in the clouds. Overcoming one obstacle

after another, he must dispel the dark vapors that intervene between himself and the true sun, so

that in the end the pure rays of light may reach him without interruption.

The following is a genuine scriptural doctrine according to the Indian creed, differing, however,

in character:

The Almighty has provided means to aid man in the work of reconciliation. God has appointed

higher agents to lead him back to Him from the error of his ways. But he can only be fully

restored through the Savior of the world, who finished and perfected all that these agents had

accomplished only in part at different times. Through Him all power became animated: and

exalted; through Him he approaches the first and only true light, a knowledge of all things, and

especially, a knowledge of himself. If the man is willing to accept this offered help, he will

surely arrive at the desired goal, and he will be so firmly established in faith, that no future

doubts can ever cause him to waver. If he elevates his will, so as to bring it in unison with the

divine will, he may spiritualize his being already in this world, so that the higher spiritual

kingdom may become visible to his eyes, and feel God nearer to him than he ever thought it

possible; that all things may become possible to him, because he adds all power to his own, and

in this union and harmony, with a fullness of a higher vitality, the divine agents, Moses, Elias,

yea, even Christ himself, may become visible to him, when, living amid thought, he requires


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books no longer. In short, man can attain to such a degree of perfection, even in this life, that

death will have nothing more to do than to disrobe him of his coarse covering in order to reveal

his spiritual temple, because he then lives and moves within the eternal. Only when he arrives at

the end of this vale of darkness, will he receive, at each stage of his journey, more extended life,

greater inward power, purer air, and a wider range of vision. His spiritual being will taste nobler

fruits, and at the end of his race nothing can separate him from the exalted harmonies of those

spheres, of which mortal sense can draw but a faint picture. Without distinction of sex, he will

begin to live the life of angels, and will possess all their powers, of which he had but a faint sign

here; he will then again enjoy the incense of the eternal temple, the source of all power, from

which he was exiled, and Christ will be his great High Priest (Heb. 7:17, 24, 25). Man will not

only enjoy his own gifts, but he will have a part in the gifts of the elect, who constitute the

council of the wise; that holy sovereign will be more exalted there than he could be here; there

will be no rising or setting or the light of the stars; no changes of day and night, and no

multiplicity of languages; every being will in that moment be enabled to read the name of that

holy book, out of which flows life for every creature (Heb. 12:22, 23).

And here, too, the views of Zoroaster are in accord with the foregoing, for he also speaks of a

heavenly meeting, and the participation of every follower of Ormuzd in the sacrifices and

prayers of all, etc.

the mosaic eden

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