If we interpret this in the light of cosmic consciousness, we realize that we shall know, and experience that boundless, deathless, perfect, satisfying, complete and all-embracing love which is the goal of immortality; which is an attribute (we may say the one attribute) of God.

We are not looking for the birth of a Christ-child, but of the Christ-child; we are not looking for a second coming of a man who shall be as Jesus was, but we are anticipating the coming of the man (homo), who shall be cosmically conscious, even as was Jesus of Nazareth; as was Guatama, the Buddha.

That there may be one man and one woman who shall first achieve this consciousness and realization is barely possible, but the preponderance of evidence is for a more general awakening to the light of Illumination.

“We shall not all sleep, but we shall all be changed in the twinkling of an eye,” said St. Paul.

The prophecy of “the woman clothed with the sun, and with the moon under her feet,” is not of a woman, but of Woman, in the light of a race of men who have attained cosmic consciousness.

Nothing more is needed to make a heaven of earth, than that the great light and love that comes of Illumination, shall become dominant.

It will solve all problems, because problems arise only because we are groping in the dark.  The elimination of selfishness; of condemnation; of fear and anger, and doubt, must have far greater power for universal happiness and well-being than all the systems which theology or science or politics could devise.  Indeed, all these systems are sporadic and empirical attempts to express the vague dawning of Illumination.

In the fullness of its light, the need for systems will have passed away.

CHAPTER I

THE NEW BIRTH:  WHAT IT IS:  INSTANCES DESCRIBED

The chief difference between the religions and the philosophies of the Orient and those of the Occident, lies in the fact that the Oriental systems, methods, and practices, emphasize the assumption that the goal of these efforts, is attainable at any moment, as it were.

That is, Oriental religion—­speaking in the broad sense—­teaches that the disciple need not wait for the experience called death to liberate the Self, the atman, from the enchantment or delusion, the maya, of the external world.  Indeed, the Oriental devotee well knows that physical death, mrityu, is not a guarantee of liberation; does not necessarily bring with it immortality.

He well recognizes that physical death is but a procedure in existence.  Death does not of itself, change the condition of maya, in which the disciple is bound until such a time, as he has earned liberation—­mukti, which condition may be defined as immunity from further incarnation.

Immortality is our rightful heritage but it must be claimed,—­yea, it must be earned.