This letter continues Hall’s "Secret Doctrine in the Bible" series by interpreting several New Testament episodes—the Flight into Egypt, John the Baptist, the Marriage at Cana, the Raising of Lazarus, the Miraculous Draught of Fishes, and the Lord’s Prayer—as survivals of older Egyptian, Greek, Jewish, and Mystery‑school traditions. The letter argues that these stories are not historical events but symbolic initiatory dramas encoding the soul’s evolution.

Hall opens with the Flight into Egypt, showing how the Gospel narrative parallels the Egyptian myth of Isis hiding the infant Horus from Typhon. He argues that the New Testament editors inserted this episode to conceal Jesus’ Egyptian training and to align him with older Messianic prototypes. Horus—“Prince of Peace,” “Ever‑Coming One,” “Resurrected One”—is presented as the true antecedent of the Christ‑child, and Hall traces how early Christian theologians adopted Egyptian doctrines of the divine son who is also the embodiment of his father. He then examines the silence surrounding Jesus’ adolescence and early adulthood, interpreting it through Egyptian initiatory stages (infancy, adolescence at twelve, maturity at thirty) and suggesting that Jesus’ missing years were devoted to travel and study among various Mystery traditions. The section on John the Baptist reframes John as the dying “head” of the old dispensation, a symbol of nature and purification whose decapitation represents the loss of the ancient esoteric tradition.

The second half of the letter explores several miracle narratives as allegories of initiation. The Marriage at Cana is linked to Bacchic rites in which water was transformed into wine as a symbol of spiritual intoxication; the Christian communion cup is traced to the chalice of Dionysus. The Raising of Lazarus is interpreted through Egyptian and Greek Mystery rituals of symbolic death and rebirth, where resurrection signifies the awakening of the soul from material ignorance. The Miraculous Draught of Fishes becomes an astronomical allegory of the Piscean age and the redeemer as “fish‑man,” echoing Dagon, Vishnu’s first avatar, and the Chaldean sea‑myths. Hall concludes with a Cabalistic analysis of the Lord’s Prayer, showing how its ten petitions correspond to the ten Sephiroth and how true prayer is an inward act addressed to the “hidden god” within the heart. The “single eye” becomes the inner organ of illumination, the Eye of Horus, through which the seeker beholds the sanctum of the soul.