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nd Mead himself； speaking of it； says （p。 141）： 〃The claim of these Gnostics was practically that the good news of the Christ ＇the Christos＇ was the consummation of the inner doctrine of the Mystery… institutions of all the nations； the end of them all being the revelation of the Mystery of Man。〃 Further； he explains that the Soul； in these doctrines； was regarded as synonymous with the Cause of All； and that its loves were twainof Aphrodite （or Life）； and of Persephone （or Death and the other world）。 Also that Attis； abandoning his sex in the worship of the Mother…Goddess （Dea Syria）； ascends to Heavena new man； Male…female； and the origin of all things： the hidden Mystery being the Phallus itself； erected as Hermes in all roads and boundaries and temples； the Conductor and Reconductor of Souls。
＇1＇ Reitzenstein； op。 cit。； quotes the discourse largely。 The Thrice…greatest Hermes may also be consulted for a translation of Plutarch's Isis and Osiris。
All this may sound strange； but one may fairly say that it represented in its degree； and in that first 'unfallen' stage of human thought and psychology； a true conception of the cosmic Life； and indeed a conception quite sensible and admirable； until； of course； the Second Stage brought corruption。 No sooner was this great force of the cosmic life diverted from its true uses of Generation and Regeneration＇1＇ and appropriated by the individual to his own private pleasureno sooner was its religious character as a tribal service＇2＇； （often rendered within the Temple precincts） lost sight of or degraded into a commercial transactionthan every kind of evil fell upon mankind。 Corruptio optimi pessima。 It must be remembered too that simultaneous with this sexual disruption occurred the disruption of other human relations； and we cease to be surprised that disease and selfish passions； greed； jealousy； slander； cruelty； and wholesale murder； ragedand have raged ever since。
＇1＇ For the special meaning of these two terms； see The Drama of Love and Death； by E。 Carpenter； pp。 59…61。
＇2＇ Ernest Crawley in The Mystic Rose challenges this identification of Religion with tribal interests； yet his arguments are not very convincing。 On p。 5 he admits that 〃there is a religious meaning inherent in the primitive conception and practice of ALL human relations〃； and a large part of his ch。 xii is taken up in showing that even such institutions as the Saturnalia were religious in confirming the sense of social union and leading to 'extended identity。'
But for the human soulwhatever its fate； and whatever the dangers and disasters that threaten itthere is always redemption waiting。 As we saw in the last chapter； this corruption of Sex led （quite naturally） to its denial and rejection； and its denial led to the differentiation from it of Love。 Humanity gained by the enthronement And deification of Love； pure and undefiled； and （for the time being） exalted beyond this mortal world； and free from all earthly contracts。 But again in the end； the divorce thus introduced between the physical and the spiritual led to the crippling of both。 Love relegated； so to speak； to heaven as a purely philanthropical； pious and 'spiritual' affair； became exceedingly DULL； and sex； remaining on earth； but deserted by the redeeming presence； fell into mere 〃carnal curiosity and wretchedness of unclean living。〃 Obviously for the human race there remains nothing； in the final event； but the reconciliation of the physical and the spiritual； and after many sufferings； the reunion of Eros and Psyche。
There is still； however； much to be said about the Third State of Consciousness。 Let us examine into it a little more closely。 Clearly； since it is a new state； and not merely an extension of a former one； one cannot arrive at it by argument derived from the Second state； for all conscious Thought such as we habitually use simply keeps us IN the Second state。 No animal or quite primitive man could possibly understand what we mean by Self…consciousness till he had experienced it。 Mere argument would not enlighten him。 And so no one in the Second state can quite realize the Third state till he has experienced it。 Still； explanations may help us to perceive in what direction to look； and to recognize in some of our experiences an approach to the condition sought。
Evidently it is a mental condition in some respects more similar to the first than to the second stage。 The second stage of human psychologic evolution is an aberration； a divorce； a parenthesis。 With its culmination and dismissal the mind passes back into the simple state of union with the Whole。 （The state of Ekagrata in the Hindu philosophy： one…pointedness； singleness of mind。） And the consciousness of the Whole； and of things past and things to come and things far aroundwhich consciousness had been shut out by the concentration on the local selfbegins to return again。 This is not to say； of course； that the excursus in the second stage has been a loss and a defect。 On the contrary； it means that the Return is a bringing of all that has been gained during the period of exile （all sorts of mental and technical knowledge and skill； emotional developments； finesse and adaptability of mind） BACK into harmony with the Whole。 It means ultimately a great gain。 The Man； perfected； comes back to a vastly extended harmony。 He enters again into a real understanding and confidential relationship with his physical body and with the body of the society in which he dwellsfrom both of which he has been sadly divorced； and he takes up again the broken thread of the Cosmic Life。
Everyone has noticed the extraordinary consent sometimes observable among the members of an animal community how a flock of 500 birds （e。 g。 starlings） will suddenly change its direction of flightthe light on the wings shifting INSTANTANEOUSLY； as if the impulse to veer came to all at the same identical moment； or how bees will swarm or otherwise act with one accord； or migrating creatures （lemmings； deer； gossamer spiders； winged ants） the same。 Whatever explanation of these facts we favorwhether the possession of swifter and finer means of external communication than we can perceive； or whether a common and inner sensitivity to the genius of the Tribe （the 〃Spirit of the Hive〃） or to the promptings of great Nature aroundin any case these facts of animal life appear to throw light on the possibilities of an accord and consent among the members of emaciated humanity； such as we dream of now； and seem to bid us have good hope for the future。
It is here； perhaps； that the ancient worship of the Lingam comes in。 The word itself is apparently connected with our word 'link；' and has originally the same meaning。＇1＇ It is the link between the generations。 Beginning with the worship of the physical Race…life； the course of psychologic evolution has been first to the worship of the Tribe （or of the Totem which represents the tribe）； then to the worship of the human…formed God of the tribethe God who dies and rises again eternally； as the tribe passes on eternalthough its members perpetually perish； then to the conception of an undying Savior； and the realization and distinct experience of some kind of Super…consciousness which does certainly reside； more or less hidden； in the deeps of the mind； and has been waiting through the ages for its disclosure and recognition。 Then again to the recognition that in the sacrifices； the Slayer and the Slain are onethe strange and profoundly mystic perception that the God and the Victim are in essence the samethe dedication of 'Himself to Himself'＇2＇ and simultaneously with this the interpretation of the Eucharist as meaning； even for the individual； the participation in Eternal Life the continuing life of the Tribe； or ultimately of Humanity。＇3＇ The Tribal order rises to Humanity； love ascends from the lingam to yogam； from physical union alone to the union with the Wholewhich of course includes physical and all other kinds of union。 No wonder that the good St。 Paul； witnessing that extraordinary whirlpool of beliefs and practices； new and old； there in the first century A。D。the unabashed adoration of sex side by side with the transcendental devotions of the Vedic sages and the Gnosticsbecame somewhat confused himself and even a little violent； scolding his disciples （I Cor。 x。 21） for their undiscriminating acceptance； as it seemed to him； of things utterly alien and antagonistic。 〃Ye cannot drink the cup of the Lord and the cup of devils： ye cannot be partakers of the Lord's table and the table of devils。〃
＇1＇ See Sanskrit Dictionary。
＇2＇ See Ch。 VIII。
＇3＇ There are many indications in literaturein prophetic or poetic formof this awareness and distinct conviction of an eternal life； reached through love and an inner sense of union with others and with humanity at large； indications which bear the mark of absolute genuineness and sincerity of feeling。 See； for instance； Whitman's poem； 〃To the Garden the World〃 （Leaves of Grass； complete edition； p。 79）。 But an eternal life of the third order； not； thank heaven！ an eternity of the meddling and muddling self…conscious Intellect！
Every careful reader has noticed the confusedness of Paul's mind and arg