As already stated, Hermes is the Greek name for the Second of the creative Elohim above enumerated. Hence his special relation to the New Gospel of Interpretation, the appeal of which is to the Understanding.
Being shown one day in vision the path we had to traverse for the accomplishment of our work, "Mary" exclaimed:—
"What a dreadfully difficult thing it is to steer one's way amidst such numbers of influences! I see a fine, bright-shining thread. It is our own path, and it is a pathway of light. But, oh! so narrow, so narrow, and all around are spirits trying to lure us from it. Here is Hermes, shining like a silver light. My Genius says that the way to get the utmost vitality on the spiritual plane is to abandon the plane of the body, and keep it quite low, by not indulging it. The time for bodily indulgence is passed with us. Abstinence, we have been told, and watchfulness and fasting are needful. And the time for the first of these has come. Nothing is gained without labour or won without suffering. Fasting and Watching and Abstinence, these are Beads and Rosary. It is a hard way and a long way, and it makes one wishful to turn back. We are not to be misled by the story, so much dwelt on to you by the Astrals, of Moses and Aaron[51]. They both were failures, who entered not into the land of Canaan. We must be patient and trust. We have to be cultivated on both planes, the intellectual and the spiritual, and not on the physical, for this draws from and saps the others."
So far as I was concerned, there was yet another rule that was made absolute: this was the rule of Poverty. Desiring at one time to mitigate the rigour of my enforced economies by working with a commercial intent, and to that end endeavouring to finish a tale some time before commenced, I found myself baffled by a complete withdrawal of power. I was well aware that no romance I could devise would compare with the romance I was living, and that any incidents I could invent would be tame before those of my actual life; but it was not this that withheld me. It was made clear to me that there was now only one direction and one plane in which I was accessible to ideas and in which therefore I could work, and this a direction and plane altogether incompatible with mundane ends. But I had not fully reconciled myself to the loss of my earning power, or resolved to refrain from further efforts in that behalf, when I received the following experience.
I had gone to bed, but not to sleep, for thinking over the matter, when I became aware of the presence of a group of spiritual influences, one of whom, speaking for them all, said to me, in tones audible only to the inner hearing, but distinct, measured and authoritative—
"We whom you know as the Gods—Zeus, Phoibos, Hermes, and the rest—are actual celestial personalities, who are appointed to represent to mortals the principles and potencies called the Seven Spirits of God. We have chosen you for our instrument, and have tried you and proved you and instructed you; and you belong to us to do our work and not your own, save in so far as you make it your own. Only in such measure as you do this will you have any success. For you can do nothing without us now: and it is useless for you to attempt to do anything without our help."
By this and manifold other experiences, we had practical demonstration of the existence of a celestial hierarchy consisting of souls perfected and divinised, divided into orders corresponding to the "Seven Spirits of God," and having for their function the illumination of those souls of men still on earth who are accessible by them; and to whom they manifest themselves in the forms recognised in the mysteries in which such persons have formerly been initiated.
We had also manifold proofs of their power to arrest utterance before persons unfit to be entrusted with the mysteries. The first instance occurred to myself, and was in this wise. I was reading some passages in illustration of our work to an old clerical friend who came to see me in Paris, when I inadvertently turned to a part of the book which we had been charged to keep secret. But before I had read a line, the air round me became so dense with invisible presences that I was unable to see, and my heart was clutched, as if by an invisible hand, and lifted up towards my throat with such force as almost to choke me; while, at the same instant, an overwhelming sense of my fault was impressed on my mind, causing me for some hours to feel as one utterly God-forsaken and cast off.
Not thinking that "Mary" was liable to err in the same way, or caring to tell her of my trespass, I kept silence respecting this experience. But a few weeks later it was repeated for her. She was speaking of our work to a spiritualist friend with whom we were spending the evening, and, in her eagerness, got upon topics which I recognised as forbidden. But before I had time to remind her, she suddenly stopped short and rose from her seat, gasping and dazed, and insisted on returning home forthwith, to our hostess's great amazement and disappointment. Divining what had occurred, I refrained from questioning her until we were outside and alone, when in reply to me she described exactly what had happened to me, using the words, "I did not want to be choked!" There were other occasions on which I was cut short under like circumstances, by having all that I meant to say suddenly and completely obliterated from my mind.
Being desirous to know more of the adverse influences against which we had been warned, and from which we suffered, "Mary" consulted her illuminator respecting their origin and nature, when the following colloquy ensued:—