Christianity As Mystical Fact Part 4

Of special interest, when interpreted in this way, is the legend of Prometheus. He and his brother Epimetheus are sons of the t.i.tan Iapetus. The t.i.tans are the offspring of the oldest generation of G.o.ds, Ura.n.u.s (Heaven) and Gaea (Earth). Kronos, the youngest of the t.i.tans, dethroned his father and seized upon the government of the world. In return, he was overpowered, with the other t.i.tans, by his son Zeus, who became the chief of the G.o.ds. In the struggle with the t.i.tans, Prometheus was on the side of Zeus. By his advice, Zeus banished the t.i.tans to the nether-world. But in Prometheus there still lived the t.i.tan spirit, he was only half a friend to Zeus. When the latter wished to exterminate men on account of their arrogance, Prometheus espoused their cause, taught them numbers, writing, and everything else which leads to culture, especially the use of fire.

This aroused the wrath of Zeus against Prometheus. Hephaistos, the son of Zeus, was commissioned to make a female form of great beauty, whom the G.o.ds adorned with every possible gift. She was called Pandora, the all-gifted one. Hermes, messenger of the G.o.ds, brought her to Epimetheus, the brother of Prometheus. She brought him a casket, as a present from the G.o.ds. Epimetheus accepted the present, although Prometheus had warned him against receiving any gift from the G.o.ds.

When the casket was opened, every possible human evil flew out of it.

Hope alone remained, and this because Pandora quickly closed the box.

Hope has therefore been left to man, as a doubtful gift of the G.o.ds.

By order of Zeus, Prometheus was chained to a rock on the Caucasus, on account of his relation to man. An eagle perpetually gnaws his liver, which is as often renewed. He has to pa.s.s his life in agonising loneliness till one of the G.o.ds voluntarily sacrifices himself, _i.e._, devotes himself to death. The tormented Prometheus bears his sufferings steadfastly. It had been told him that Zeus would be dethroned by the son of a mortal unless Zeus consented to wed this mortal woman. It was important for Zeus to know this secret. He sent the messenger Hermes to Prometheus, in order to learn something about it. Prometheus refused to say anything. The legend of Heracles is connected with that of Prometheus. In the course of his wanderings Heracles comes to the Caucasus. He slays the eagle which was devouring the liver of Prometheus. The centaur Chiron, who cannot die, although suffering from an incurable wound, sacrifices himself for Prometheus, who is thereupon reconciled with the G.o.ds.

The t.i.tans are the force of will, proceeding as nature (Kronos) from the original universal spirit (Ura.n.u.s). Here we have to think not merely of will-forces in an abstract form, but of actual will-beings.

Prometheus is one of them, and this describes his nature. But he is not altogether a t.i.tan. In a certain sense he is on the side of Zeus, the Spirit, who enters upon the rulers.h.i.+p of the world after the unbridled force of nature (Kronos) has been subdued. Prometheus is thus the representative of those worlds which have given man the progressive element, half nature-force, half spiritual force, man's will. The will points on the one side towards good, on the other, towards evil. Its fate is decided according as it leans to the spiritual or the perishable. This fate is that of man himself. He is chained to the perishable, the eagle gnaws him, he has to suffer. He can only reach the highest by seeking his destiny in solitude. He has a secret which is that the divine (Zeus) must marry a mortal (human consciousness bound up with the physical body), in order to beget a son, human wisdom (the Logos) which will deliver the deity. By this means consciousness becomes immortal. He must not betray this secret till a Mystic (Heracles) comes to him, and annihilates the power which was perpetually threatening him with death. A being half animal, half human, a centaur, is obliged to sacrifice itself to redeem man. The centaur is man himself, half animal, half spiritual. He must die in order that the purely spiritual man may be delivered. That which is disdained by Prometheus, human will, is accepted by Epimetheus, reason or prudence. But the gifts offered to Epimetheus are only troubles and sorrows, for reason clings to the transitory and perishable. And only one thing is left--the hope that even out of the perishable the eternal may some day be born.

The thread running through the legends of the Argonauts, Heracles and Prometheus, is continued in Homer's _Odyssey_. Here we find ourselves compelled to use our own method of interpretation. But on closer consideration of everything which has to be taken into account, even the st.u.r.diest doubter must lose all scruples about such an interpretation. In the first place, it is a startling fact that it is also related of Odysseus that he descended into the nether-world.

Whatever we may think about the author of the _Odyssey_ in other respects, it is impossible to imagine his representing a mortal descending to the infernal regions, without his bringing him into connection with what the journey into the nether-world meant to the Greeks. It meant the conquest of the perishable and the awakening of the eternal in the soul. It must therefore be conceded that Odysseus accomplished this, and thereby his experiences and those of Heracles acquire a deeper significance. They become a delineation of the non-sensuous, of the soul's progress of development. Hence the narrative in the _Odyssey_ is different from what is demanded by a history of outer events. The hero makes voyages in enchanted s.h.i.+ps.

Actual geographical distances are dealt with in most arbitrary fas.h.i.+on. It is not in the least a question of what is physically real.

This becomes comprehensible, if the physically real events are only related for the sake of ill.u.s.trating the development of a soul.

Moreover the poet himself at the opening of the book says that it deals with a search for the soul:

"O Muse, sing to me of the man full of resource, who wandered very much after he had destroyed the sacred city of Troy, and saw the cities of many men, and learned their manners. Many griefs also in his mind did he suffer on the sea, although seeking to preserve his own soul, and the return of his companions."

We have before us a man seeking for the soul, for the divine, and his wanderings during this search are narrated. He comes to the land of the Cyclopes. These are uncouth giants, with only one eye and that in the centre of the forehead. The most terrible, Polyphemus, devours several of Odysseus' companions. Odysseus himself escapes by blinding the Cyclopes. Here we have to do with the first stage of life's pilgrimage. Physical force or the lower nature has to be overcome. It devours any one who does not take away its power, who does not blind it. Odysseus next comes to the island of the enchantress Circe. She changes some of his companions into grunting pigs. She also is subdued by Odysseus. Circe is the lower mind-force, which cleaves to the transitory. If misused, it may thrust men down even deeper into b.e.s.t.i.a.lity. Odysseus has to overcome it. Then he is able to descend into the nether-world. He becomes a Mystic. Now he is exposed to the dangers which beset the Mystic on his progress from the lower to the higher degrees of initiation. He comes to the Sirens, who lure the pa.s.ser-by to death by sweet magic sounds. These are the forms of the lower imagination, which are at first pursued by one who has freed himself from the power of the senses. He has got so far that his spirit acts freely, but is not initiated. He pursues illusions, from the power of which he must break loose. Odysseus has to accomplish the awful pa.s.sage between Scylla and Charybdis. The Mystic, at the beginning of the path wavers between spirit and sensuousness. He cannot yet grasp the full value of spirit, yet sensuousness has already lost its former attraction. All Odysseus' companions perish in a s.h.i.+pwreck; he alone escapes and comes to the nymph Calypso, who receives him kindly and takes care of him for seven years. At length, by order of Zeus, she dismisses him to his home. The Mystic has arrived at a stage at which all his fellow-aspirants fail; he alone, Odysseus, is worthy. He enjoys for a time, which is defined by the mystically symbolic number seven, the rest of gradual initiation.

Before Odysseus arrives at his home, he comes to the isle of the Phaeaces, where he meets with a hospitable reception. The king's daughter gives him sympathy, and the king, Alcinous, entertains and honours him. Once more does Odysseus approach the world and its joys, and the spirit which is attached to the world, Nausicaa, awakes within him. But he finds the way home, to the divine. At first nothing good awaits him at home. His wife, Penelope, is surrounded by numerous suitors. Each one she promises to marry, when she has finished weaving a certain piece of work. She avoids keeping her promise by undoing every night what she has woven by day. Odysseus is obliged to vanquish the suitors before he can be reunited to his wife in peace. The G.o.ddess Athene changes him into a beggar so that he may not be recognised at his entrance; and thus he overcomes the suitors.

Odysseus is seeking his own deeper consciousness, the divine powers of the soul. He wishes to be united with them. Before the Mystic can find them, he must overcome everything which sues for the favour of that consciousness. The band of suitors spring from the world of lower reality, from perishable nature. The logic directed against them is a spinning which is always undone again after it has been spun. Wisdom (the G.o.ddess Athene) is the sure guide to the deepest powers of the soul. It changes man into a beggar, _i.e._, it divests him of everything of a transitory nature.

The Eleusinian festivals, which were celebrated in Greece in honour of Demeter and Dionysos, were steeped in the wisdom of the Mysteries. A sacred road led from Athens to Eleusis. It was bordered with mysterious signs, intended to bring the soul into an exalted mood. In Eleusis were mysterious temples, served by families of priests. The dignity and the wisdom which was bound up with it were inherited in these families from generation to generation. (Instructive information about the organisation of these sanctuaries will be found in Karl Botticher's _Erganzungen zu den letzten Untersuchungen auf der Akropolis in Athen_, Philologus, Supplement, vol. iii, part 3.) The wisdom, which qualified for the priesthood, was the wisdom of the Greek Mysteries. The festivals, which were celebrated twice a year, represented the great world-drama of the destiny of the divine in the world, and of that of the human soul. The lesser Mysteries took place in February, the greater in September. Initiations were connected with the festivals. The symbolical presentation of the cosmic and human drama formed the final act of the initiations of the Mystics, which took place here.

The Eleusinian temples had been erected in honour of the G.o.ddess Demeter. She was a daughter of Kronos. She had given to Zeus a daughter, Persephone, before his marriage with Hera. Persephone, while playing, was carried away by Hades (Pluto), the G.o.d of the infernal regions. Demeter wandered far and wide over the earth, seeking her with lamentations. Sitting on a stone in Eleusis, she was found by the daughters of Keleus, ruler of the place; in the form of an old woman she entered the service of his family, as nurse to the queen's son.

She wished to endow this boy with immortality, and for this purpose hid him in fire every night. When his mother discovered this, she wept and lamented. After that the bestowal of immortality was impossible.

Demeter left the house. Keleus then built a temple. The grief of Demeter for Persephone was limitless. She spread sterility over the earth. The G.o.ds had to appease her, to prevent a great catastrophe.

Then Zeus induced Hades (Pluto) to release Persephone into the upper world, but before letting her go, he gave her a pomegranate to eat.

This obliged her to return periodically to the nether-world for evermore. Henceforward she spent a third of the year there, and two-thirds in the world above. Demeter was appeased and returned to Olympus; but at Eleusis, the place of her suffering, she founded the cult which should keep her fate in remembrance.

It is not difficult to discover the meaning of the myth of Demeter and Persephone. It is the soul which lives alternately above and below.

The immortality of the soul and its perpetually recurring transformation by birth and death are thus symbolised. The soul originates from the immortal--Demeter. But it is led astray by the transitory, and even prevailed upon to share its destiny. It has partaken of the fruits in the nether-world, the human soul is satisfied with the transitory, therefore it cannot permanently live in the heights of the divine. It has always to return to the realm of the perishable. Demeter is the representative of the essence from which human consciousness arose; but we must think of it as the consciousness which was able to come into being through the spiritual forces of the earth. Thus Demeter is the primordial essence of the earth, and the endowment of the earth with the seed-forces of the produce of the fields through her, points to a still deeper side of her being. This being wishes to give man immortality. She hides her nursling in fire by night. But man cannot bear the pure force of fire (the spirit). Demeter is obliged to abandon the idea. She is only able to found a temple service, through which man is able to partic.i.p.ate in the divine as far as this is possible.

The Eleusinian festivals were an eloquent confession of the belief in the immortality of the human soul. This confession found symbolic expression in the Persephone myth. Together with Demeter and Persephone Dionysos was commemorated in Eleusis. As Demeter was honoured as the divine creatress of the eternal in man, so in Dionysos was honoured the ever-changing divine in the world. The divine poured into the world and torn to pieces in order to be spiritually reborn (_cf._ p. 90) had to be honoured together with Demeter. (A brilliant description of the spirit of the Eleusinian Mysteries is found in Edouard Schure's book, _Sanctuaires d'Orient_. Paris, 1898.)

VI

THE MYSTERY WISDOM OF EGYPT

When leaving thy body behind thee, thou soarest into the ether, Then thou becomest a G.o.d, immortal, not subject to death.

In this utterance of Empedocles (_cf._ p. 55) is epitomised what the ancient Egyptians thought about the eternal element in man and its connection with the divine. The proof of this may be found in the so-called _Book of the Dead_, which has been deciphered by the diligence of nineteenth-century investigators (_cf._ Lepsius, _Das Totenbuch der alten agypter_, Berlin, 1842). It is "the greatest continuous literary work which has come down to us from ancient Egypt." All kinds of instructions and prayers are contained in it, which were put into the tomb of each deceased person to serve as a guide when he was released from his mortal tenement. The most intimate ideas of the Egyptians about the Eternal and the origin of the world are contained in this work. These ideas point to a conception of the G.o.ds similar to that of Greek mysticism.

Osiris gradually became the favourite and most universally recognised of the various deities wors.h.i.+pped in different parts of Egypt. In him were comprised the ideas about the other divinities. Whatever the majority of the Egyptian people may have thought about Osiris, the _Book of the Dead_ indicates that the priestly wisdom saw in him a being that might be found in the human soul itself. Everything said about death and the dead shows this plainly. While the body is given to earth, and kept by it, the eternal part of man enters upon the path to the primordial eternal. It comes before the tribunal of Osiris, and the forty-two judges of the dead. The fate of the eternal part of man depends on the verdict of these judges. If the soul has confessed its sins and been deemed reconciled to eternal justice, invisible powers approach it and say: "The Osiris N. has been purified in the pool which is south of the field of Hotep and north of the field of Locusts, where the G.o.ds of verdure purify themselves at the fourth hour of the night and the eighth hour of the day with the image of the heart of the G.o.ds, pa.s.sing from night to day." Thus, within the eternal cosmic order, the eternal part of man is addressed as an Osiris. After the name Osiris comes the deceased person's own name.

And the one who is being united with the eternal cosmic order also calls himself "Osiris." "I am the Osiris N. Growing under the blossoms of the fig-tree is the name of the Osiris N." Man therefore becomes an Osiris. Being Osiris is only a perfect stage in human development. It seems obvious that even the Osiris who is a judge within the eternal cosmic order is nothing else but a perfect man. Between being human and divine, there is a difference in degree and number. The mystic view of the mystery of "number" underlies this. Osiris as a cosmic being is One, yet on this account he exists undivided in each human soul. Each person is an Osiris, yet the One Osiris must be represented as a separate being. Man is in course of development; at the end of his evolutionary career, he becomes divine. In taking this view, we must speak of divinity, or becoming divine, rather than of a separate divine being, complete in himself.

It cannot be doubted but that according to this view only he can really enter upon the Osiris existence, who has reached the portals of the eternal cosmic order as an Osiris. Thus, the highest life which man can lead must consist in his changing himself into Osiris. Even during mortal life, a true man will live as a perfect Osiris as far as he can. He becomes perfect when he lives as an Osiris, when he pa.s.ses through the experiences of Osiris. In this way, we see the deeper significance of the Osiris myth. It becomes the ideal of the man who wishes to awaken the eternal within him.

Osiris is torn to pieces and killed by Typhon. The fragments of his body are preserved and cared for by his consort, Isis. After his death he let a ray of his own light fall upon her, and she bore him Horus.

This Horus takes up the earthly tasks of Osiris. He is the second Osiris, still imperfect, but progressing towards the true Osiris.

The true Osiris is in the human soul, which at first is of a transitory nature; but as such, it is destined to give birth to the eternal. Man may, therefore, regard himself as the tomb of Osiris. The lower nature (Typhon) has killed the higher nature in him. Love in his soul (Isis) must take care of the dead fragments of his body, and then the higher nature, the eternal soul (Horus) will be born, which can progress to Osiris life. The man who is aspiring to the highest kind of existence must repeat in himself, as a microcosm, the macrocosmic universal Osiris process. This is the meaning of Egyptian initiation.

What Plato (_cf._ p. 80) describes as a cosmic process, _i.e._, that the Creator has stretched the soul of the world on the body of the world in the form of a cross, and that the cosmic process is the release of this crucified soul,--this process had to be enacted in man on a smaller scale if he was to be qualified for Osiris life. The candidate for initiation had to develop himself in such a way that his soul-experience, his becoming an Osiris, became blended into one with the cosmic Osiris process.

If we could look into the temples of initiation in which people underwent the transformation into Osiris, we should see that what took place represented microcosmically the building of the cosmos. Man who proceeded from the "Father" was to give birth to the Son in himself.

What he actually bears within him, divinity hidden under a spell, was to become manifest in him. This divinity is kept down in him by the power of the earthly nature; this lower nature must first be buried in order that the higher nature may arise.

From this we are able to interpret what we are told about the incidents of initiation. The candidate was subjected to mysterious processes, by means of which his earthly nature was killed, and his higher part awakened. It is not necessary to study these processes in detail, if we understand their meaning. This meaning is contained in the confession possible to every one who went through initiation. He could say: "Before me was the endless perspective at the end of which is the perfection of the divine. I felt that the power of the divine is within me. I buried what in me keeps down that power. I died to earthly things. I was dead. I had died as a lower man, I was in the nether-world. I had intercourse with the dead, _i.e._, with those who have already become part of the chain of the eternal cosmic order.

After my sojourn in the nether-world, I arose from the dead. I overcame death, but now I have become different. I have nothing more to do with perishable nature. It has in me become saturated with the Logos. I now belong to those who live eternally, and who will sit at the right hand of Osiris. I myself shall be a true Osiris, part of the eternal cosmic order, and judgment of life and death will be placed in my hands." The candidate for initiation had to submit to the experience which made such a confession possible to him. Thus this was an experience of the highest kind.

Let us now imagine that a non-initiate hears of such experiences. He cannot know what has really taken place in the initiate's soul. In his eyes, the initiate died physically, lay in the grave, and rose again. What is a spiritual reality at a higher stage of existence appears when expressed in the form of sense-reality as an event which breaks through the order of nature. It is a "miracle." So far initiation was a miracle. One who really wished to understand it must have awakened within him powers to enable him to stand on a higher plane of existence. He must have approached these higher experiences through a course of life specially adapted for the purpose. In whatever way these prepared experiences were enacted in individual cases, they are always found to be of quite a definite type. And so an initiate's life is a typical one. It may be described independently of the single personality. Or rather, an individual could only be described as being on the way to the divine if he had pa.s.sed through these definite typical experiences.

Such a personality was Buddha, living in the midst of his disciples.

As such an one did Jesus appear to his community. Nowadays we know of the parallelism that exists between the biographies of Buddha and of Jesus. Rudolf Seydel has convincingly proved this parallelism in his book, _Buddha und Christus_. (Compare also the excellent essay by Dr.

Hubbe-Schleiden, "Jesus ein Buddhist.") We have only to follow out the two lives in detail in order to see that all objections to the parallelism are futile.

The birth of Buddha is announced by a white elephant, which descends from heaven and declares to the queen, Maya, that she will bring forth a divine man, who "will attune all beings to love and friends.h.i.+p, and will unite them in a close alliance." We read in St. Luke's Gospel: "To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, 'Hail, thou that art highly favoured.... Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest.'"

The Brahmins, or Indian priests, who know what the birth of a Buddha means, interpret Maya's dream. They have a definite, typical idea of a Buddha, to which the life of the personality about to be born will have to correspond. Similarly we read in Matthew ii. _et seq._, that when Herod "had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born." The Brahmin Asita says of Buddha: "This is the child which will become Buddha, the redeemer, the leader to immortality, freedom, and light."

Compare with this Luke ii. 25: "And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.... And when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed G.o.d, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel."

It is related of Buddha that at the age of twelve he was lost, and found again under a tree, surrounded by poets and sages of the olden time, whom he was teaching. With this incident the following pa.s.sage in St. Luke corresponds: "Now his parents went to Jerusalem every year at the feast of the pa.s.sover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance. And when they found him not, they turned back again to Jerusalem, seeking him. And it came to pa.s.s that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers" (Luke ii. 41-47).

After Buddha had lived in solitude, and returned, he was received by the benediction of a virgin, "Blessed is thy mother, blessed is thy father, blessed is the wife to whom thou belongest." But he replied, "Only they are blessed who are in Nirvana," _i.e._, who have entered the eternal cosmic order. In St. Luke's Gospel (xi. 27), we read: "And it came to pa.s.s, as he spake these things, a certain woman of the company lifted up her voice and said unto him, 'Blessed is the womb that bare thee, and the paps which thou hast sucked.' But he said, 'Yea rather, blessed are they that hear the word of G.o.d, and keep it.'"

In the course of Buddha's life, the tempter comes to him and promises him all the kingdoms of the earth. Buddha refuses everything in the words: "I know well that I am destined to have a kingdom, but I do not desire an earthly one. I shall become Buddha and make all the world exult with joy." The tempter has to own that his reign is over. Jesus answers the same temptation in the words: "Get thee hence, Satan, for it is written, Thou shalt wors.h.i.+p the Lord thy G.o.d, and him only shalt thou serve. Then the devil leaveth him" (Matthew iv. 10, 11). This description of the parallelism might be extended to many other points with the same result.

The life of Buddha ended sublimely. On a journey, he felt ill; he came to the river Hiranja, near Kuschinagara. There he lay down on a carpet which his favourite disciple, Ananda, spread for him. His body began to be luminous from within. He died transfigured, his body irradiating light, saying, "Nothing endures."

The death of Buddha corresponds with the transfiguration of Jesus.

"And it came to pa.s.s about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fas.h.i.+on of his countenance was altered, and his raiment was white and glistering."

Buddha's earthly life ends at this point, but it is here that the most important part of the life of Jesus begins,--His suffering, death, and resurrection. Other accounts of Buddha's death need not here be considered, even though they reveal profound aspects.

The agreement in these two redemptive lives leads to the same conclusion. The narratives themselves indicate the nature of this conclusion. When the priest-sages hear what kind of birth is to take place, they know what is involved. They know that they have to do with a Divine man; they know beforehand what kind of personality it is who is appearing. And therefore his course of life can only correspond with what they know about the life of a Divine man. In the wisdom of their Mysteries such a life is traced out for all eternity. It _can_ only be as it _must_ be; it comes into manifestation like an eternal law of nature. Just as a chemical substance can only behave in a certain definite way, so a Buddha or a Christ can only live in a certain definite way. His life is not described merely by writing a casual biography; it is much better described by giving the typical features which are contained for all time in the wisdom of the Mysteries. The Buddha legend is no more a biography in the ordinary sense than the Gospels are meant to be a biography in the ordinary sense of the Christ Jesus. In neither is the merely accidental given; both relate the course of life marked out for a world-redeemer. The source of the two accounts is to be found in the mystery traditions and not in outer physical history. Jesus and Buddha are, to those who have recognised their Divine nature, initiates in the most eminent sense. Hence their lives are lifted out of things transitory, and what is known about initiates applies to them.[4] The casual incidents in their lives are not narrated. Of such it might be announced "In the beginning was the Word, and the Word was with G.o.d, and the Word was a G.o.d and the Word was made flesh and dwelt among us."

But the life of Jesus contains more than that of Buddha. Buddha's ends with the Transfiguration; the most momentous part of the life of Jesus begins after the Transfiguration. In the language of initiates this means that Buddha reached the point at which divine light begins to s.h.i.+ne in men. He faces mortal death. He becomes the light of the world. Jesus goes farther. He does not physically die at the moment when the light of the world s.h.i.+nes through him. At that moment he is a Buddha. But at that very moment he enters upon a stage which finds expression in a higher degree of initiation. He suffers and dies. What is earthly disappears. But the spiritual element, the light of the world, does not. His resurrection follows. He is revealed to his followers as Christ. Buddha, at the moment of his Transfiguration, flows into the blissful life of the Universal Spirit. Christ Jesus awakens the Universal Spirit once more, but in a human form, in present existence. Such an event had formerly taken place at the higher stages of initiation. Those initiated in the spirit of the Osiris myth attained to such a resurrection. In the life of Jesus, this "great" initiation was added to the Buddha initiation. Buddha demonstrated by his life that man is the Logos, and that he returns to the Logos, to the light, when his earthly part dies. In Jesus, the Logos himself became a person. In him, the Word was made flesh.

Therefore, what was enacted in the innermost recesses of the temples by the guardians of the ancient Mysteries has been apprehended, through Christianity, as a historical fact. The followers of Christ Jesus confessed their belief in Him, the initiate, of unique and supreme greatness. He proved to them that the world is divine. In the Christian community, the wisdom of the Mysteries was indissolubly bound up with the personality of Christ Jesus. That which man previously had sought to attain through the Mysteries was now replaced by the belief that Christ had lived on earth, and that the faithful belonged to him.

Henceforward, part of what was formerly only to be gained through mystical methods, could be replaced, in the Christian community, by the conviction that the divine had been manifested in the Word present amongst them. Not that for which each individual soul underwent a long preparation was now decisive, but what those had heard and seen who were with Jesus, and what was handed down by them. "That which was from the beginning, which we have heard, which ... our hands have handled, of the Word of life ... that which we have seen and heard declare we unto you, that ye also may have fellows.h.i.+p with us." Thus do we read in the first Epistle of St. John. And this immediate reality is to embrace all future generations in a living bond of union, and as a church is mystically to extend from race to race. It is in this sense that the words of St. Augustine are to be understood, "I should not believe the Gospels unless the authority of the Catholic Church induced me to do so." Thus the Gospels do not contain within themselves testimony to their truth, but they are to be believed because they are founded on the personality of Jesus, and because the Church from that personality mysteriously draws the power to make the truth of the Gospels manifest.

The Mysteries handed down traditionally the means of arriving at truth; the Christian community itself propagates the truth. To the confidence in the mystical forces which spring up in the inmost being of man, during initiation, was added the confidence in the One, primordial Initiator.