This letter is Hall’s esoteric introduction to the Book of Revelation, arguing that it is not a Christian text in origin but a pagan, Gnostic, Hermetic, and Mystery‑school compilation later absorbed into the New Testament. He presents Revelation as the only surviving document that openly describes the rituals, cosmology, and initiatory structure of the ancient Mysteries.

Hall opens by recounting the long historical controversy surrounding the authorship of Revelation. Martin Luther wished to remove it from the Bible, calling it pagan and non‑apostolic; Erasmus doubted its inspiration; Jerome feared that “the devil had introduced his voice into scripture.” Hall explains that early Christian scholars suspected the book was written not by John the Apostle but by Cerinthus, a Gnostic teacher who appended John’s name to lend authority to his work. The text’s Hermetic, Phrygian, Mithraic, and Egyptian elements are so pervasive that Hall concludes Revelation is a syncretic Mystery document, not a Christian prophecy. He describes Patmos, Ephesus, and Philadelphia as centers of sorcery, Gnosticism, Manichaean rites, and Phrygian Mysteries—cosmopolitan melting pots where Buddhist, Greek, Persian, and Egyptian ideas mingled freely. Revelation, he argues, could only have arisen in such an environment, not from “one simple Syrian” living in isolation.

Hall then analyzes Revelation’s symbolic structure, showing how its imagery corresponds to ancient Mystery teachings rather than Christian doctrine. The “door opened in heaven” is one of the two gates of the mundane sphere described in Mithraic and Hermetic cosmology. The “seven churches” are not literal congregations but the seven rungs of the initiatory ladder, corresponding to the planets, the senses, the races, the sacraments, and the sevenfold constitution of man. The enthroned Ancient One surrounded by lamps is the Sabean deity Ildabaoth, lord of the aeons, whose seven stars represent planetary powers. The “sea of glass” is the schamayim—the celestial waters above the firmament described in Genesis, Hermes’ Pymander, and Neoplatonic cosmology. Hall shows how Revelation’s imagery—lamb with seven horns, crowned constellations, horsemen, seals, vials, trumpets—maps directly onto astronomical and astrological doctrines, including the northern and southern constellational armies, the exaltation of the sun in Aries, and the planetary hierarchy governing the Mysteries.

The second half of the letter explores Revelation’s dependence on Egyptian eschatology. Hall explains the psychostasia, the weighing of the soul in the Hall of Amenti, where Osiris presides over the judgment of the seven souls—each corresponding to a planet and a human faculty. Revelation’s Last Judgment, he argues, is taken “bodily” from Egyptian ritual: the throne, the balance, the assessors, the devouring monster, the feather of Maat, and the resurrection of the justified. The “woman clothed with the sun” is the astronomical position of the sun in Virgo and also a symbol of Wisdom withdrawing into the desert after the destruction of the Jerusalem temple and the burning of the Alexandrian libraries. The “New Jerusalem” is not a literal city but the redeemed inner nature of the initiate, the perfected Adam, the mystical bride united with Truth. Hall links this to the Grail legends, the Hymn of the Robe of Glory, and the Prodigal Son, showing how Revelation encodes the universal drama of the soul’s descent, suffering, purification, and return.

Hall concludes by urging readers to approach the Bible as a comparative‑religion text, not a unique revelation. Its value lies in its preservation of ancient Mystery teachings from Israel, Greece, Egypt, and Persia. To understand Revelation, he recommends studying the Book of the Dead, the Talmud, the Zohar, the Pymander, Plato, Chrysostom, Origen, and the great non‑Christian scriptures—Koran, Dhammapada, Bhagavad Gita, Confucian classics, and Tao Teh King. Only through broad scholarship, he argues, can the seeker open the “seven seals” of the Bible and perceive the universal spiritual tradition shared by all sacred books.