Perhaps as on previous occasions the actual context of the Book of Genesis provides a clue to the answer. The last part of it is centred round the Story of Joseph, and it ends with his death, so it is perhaps a natural place for the Book to end.

 

However, it is also true that Joseph and his brothers were the last of the Jewish Patriarchs, and perhaps with their passing the Revelation of Melchizedek began to lose its relevance. This is because that Age was then coming to an End and the oldest and most advanced human spirits had already passed from mortal life. With its fall their places in society were taken by younger and more primitive spirits who could not understand the fullness of the meaning of His Sayings.

 

Equally we may ask why the “Sayings” do not continue in later books of the Pentateuch? After all, if Moses was the author of all five of theml, might he not have had further wisdom to impart?

 

The answer is “probably not, for Moses lived some 600 years after the time of Melchizedek and his role was to launch a new but very “watered-down”[1] version of the Ancient Wisdom for the benefit of those younger spirits that still remained in incarnation after the Fall of the Age[2].

 

For this reason, even those parts of the Ancient Wisdom that he did preserve, were concealed away from the prying eyes of the average person, in the Book of Genesis, as we have seen. And even the oral tradition from which it sprang, though apparently preserved for a time in the old Israelite mystical “Schools of the Prophets”[3] gradually fell into disrepute.

 

Then the Salvator came again, this time as Jesus of Nazareth and the whole Cycle of the Ages was repeated once more, but that is another story.

 

 

 

Undoubtedly there is much more that could be written about the re-discovery of these long-lost “Sayings of Melchizedek”, but this must suffice for the present, for it is needful that the Seeker begin the spiritual life feeding only on the “milk of the word” (1 Peter; 2; 2 & 1 Corinthians 3; 2) and not the “strong meat” of more advanced teachings. (Hebrews 5; 12-14 & chap 10; 5 – 14)

 

To summarize; in this Commentary on the “Sayings of Melchizedek” we have seen how the middle-aged soul first begins to take a serious interest in spiritual matters, how it is tempted and tested and tried, how it fails and how it triumphs through the Law of Karma. We have followed it from materialism to Hell and back out again, as it journeys from wickedness to holiness and we have seen that it is only by following the Law of Love and helping others that we can make the final leap from mortal to saint.

 

In general the long-lost “Sayings of Melchizedek” has been shown to be a guide-book for those who would follow the Mystical Quest and its final chapters have concentrated on the Twin Laws of God especially as they relate to those who assay the Narrow Winding Path that leads to Perfection.

 

The last section of the “Sayings of Melchizedek” draws its message from those chapters of the book of Genesis that report on what took place in Egypt, and as it draws much on the interpretation of the Hebrew name for Egypt, “Mizraim”, it is perhaps fitting that the conclusion of this little Commentary should be set in Egypt.

 

Remember that the actual translation of the word “Mizraim” refers to the duality of the twin banks of the River Nile, so essential to Egyptian civilization. We know that the bulk of Egypt is desert and it is only in the narrow strip along the banks of the River and because of it, that there was able to spring up the great civilization of Ancient Egypt.

 

Therefore it is not inappropriate for us to see the comparatively narrow and winding River, bounded by these twin banks as a representation of the Narrow Winding Path, constricted by the Twin Laws of God.

 

For this reason we shall conclude this summary and therefore this little book with a parable that is designed to demonstrate these and a number of related facts in a more readable form.