Mystic Christianity Part 12

But the Secret Doctrine or Esoteric Teaching of all religions has brushed aside these primitive conceptions of undeveloped minds, and teach the Truth of the Immanent G.o.d--the Power inherent in and abiding in all life and manifestations. And Christianity is no exception to the rule, and in its declaration of faith in the Holy Ghost its esoteric principle is stated.

While the tendency of the orthodox churches today is to say very little about G.o.d the Holy Ghost, for the reason that it cannot explain the meaning of the term, Mystic Christianity boldly declares its allegiance to this principle of the earlier teachings and reverently repeats the words of the Nicene Creed, "I believe in the Holy Ghost, THE LORD AND GIVER OF LIFE."

That there is a Secret Doctrine of Christianity is not generally known to the majority who claim the name of "Christian." But it has always been known to the mystics in and out of the church, and its flame has been kept steadily alight by a few devoted souls who were chosen for this sacred task.

The Secret Doctrine of Christianity did not originate with Jesus, for He, Himself, was an Initiate of Mysteries which had been known and taught for centuries before His birth. As St. Augustine has said:

"That which is called the Christian Religion existed among the ancients _and never did not exist_, from the beginning of the human race until Christ came in the flesh, at which time the true religion which already existed began to be called Christianity."

We would like to quote here a few paragraphs from the writings of a well known writer on religious subjects, with which statement we heartily agree, although our views on certain other points of teaching do not agree with those of this writer. He says:

"It may be said that in the present day these doctrines are simply not taught in the churches; how is that? It is because Christianity has forgotten much of its original teachings, because it is now satisfied with only part, and a very small part, of what it originally knew. 'They still have the same scriptures,' you will say. Yes, but those very scriptures tell you often of something more, which is now lost. What is meant by Christ's constant references to the 'Mysteries of the Kingdom of G.o.d'--by His frequent statement to His disciples that the full and true interpretation could be given only to them, and that to others He must speak in parables? Why does He perpetually use the technical terms connected with the well known mystery-teaching of antiquity?

What does St. Paul mean when he says, 'We speak wisdom among them which are perfect'--a well known technical term for the men at a certain stage of initiation? Again and again he uses terms of the same sort; he speaks of 'the wisdom of G.o.d in mystery, the hidden wisdom which G.o.d ordained before the world began, and which none even of the princes of this world know'--a statement which could not by any possibility have been truthfully made if he had been referring merely to ordinary Christian teaching which is openly preached before all men. His immediate followers, the Fathers of the Church, knew perfectly well what he meant, for they all use precisely the same phraseology. Clement of Alexandria, one of the earliest and greatest of all, tells us that 'It is not lawful to reveal to the profane persons the Mysteries of the Word.'"

"Another consideration shows us clearly how much of this early teaching has been lost. The church now devotes herself solely to producing good men, and points to the _saint_ as her crowning glory and achievement. But in older days she claimed to be able to do much more than that. When she had made a man a saint, her work with him was only just beginning, for then only was he fit for the training and teaching which she _could_ give him then, but cannot now, because she has forgotten her ancient knowledge. Then she had three definite stages in her course of training--Purification, Illumination and Perfection. Now she contents herself with the preliminary Purification, and has no Illumination to give."

"Read what Clement says: 'Purity is only a negative state, valuable chiefly as the condition of insight. He who has been purified in Baptism and then initiated into the Little Mysteries (has acquired, that is to say, the habits of self-control and reflection) becomes rife for the Greater Mysteries for the Gnosis, the scientific knowledge of G.o.d.'

In another place he says: 'Knowledge is more than faith.

Faith is a summary knowledge of urgent truths, suitable for people who are in a hurry; but knowledge is scientific faith.' And his pupil Origen writes of 'the popular, irrational faith' which leads to what he calls physical Christianity, based upon the gospel history, as opposed to the spiritual Christianity conferred by the Gnosis of Wisdom. Speaking of teaching founded upon historical narrative, he says, 'What better method could be devised to a.s.sist the ma.s.ses?' But for those who are wise he has always the higher teachings, which are given only to those who have proved themselves worthy of it. This teaching is not lost; the church cast it out when she expelled the great Gnostic Doctors, but it has nevertheless been preserved, and it is precisely that Wisdom which we are studying--precisely that which we find to answer all the problems of life, to give us a rational rule by which to live, to be to us a veritable gospel of good news from on high."

St. Paul indicates the existence of the Secret Doctrine of Christianity, when he says to the Corinthians:

"And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. I fed you with milk, not with meat; for ye were not yet able to bear it; nay, not even now are ye able, for ye are yet carnal." (_I Cor. 3:1._)

Jesus said: "Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you." (_Matt. 7:6._)

St. Clement of Alexandria has said regarding the above saying of Jesus:

"Even now I fear, as it is said, 'to cast the pearls before swine, lest they tread them underfoot, and turn and rend us.' For it is difficult to exhibit the really pure and transparent words respecting the true Light to swinish and untrained hearers."

In the first century after Christ, the term "The Mysteries of Jesus"

was frequently used by the Christian teachers, and the Inner Circle of Christians was recognized as a body of advanced souls who had developed so far as to be able to comprehend these mysteries.

The following pa.s.sage from St. Mark (4:10-12) is interesting in this connection:

"And when He was alone, they that were about Him with the twelve asked of Him the parables. And He said unto them, 'Unto you is given the mystery of the kingdom of G.o.d: but unto them that are without, all things are done in parables: that seeing they may see, and not perceive; and hearing they may hear, and not understand.'"

The same writer says (4:33-34):

"And with many such parables spake He the word unto them, as they were able to hear it; and without a parable spake He not unto them; but privately to His own disciples He expounded all things."

Jesus said to His disciples (_John 16:12._): "I have yet many things to say to you, but ye cannot bear them now." The Occult Teachings state that when He returned in His astral form, after the crucifixion, He taught them many important and advanced mystic truths, "speaking of the things pertaining to the kingdom of G.o.d." (_Acts 1:3._)

The early Christian Fathers spake and wrote openly regarding the Christian Mysteries, as all students of Church History well know.

Polycarp, Bishop of Smyrna, writes to certain others hoping that they are "well versed in the sacred Scriptures and that nothing is hidden from you; but to me this privilege is not yet granted." (_The Epistle of Polycarp, chapter 7._) Ignatius, Bishop of Antioch, says that he is "not yet perfect in Jesus Christ. For I now begin to be a disciple, and I speak to you as my fellow disciple." He also addresses them as being "initiated into the Mysteries of the Gospel, with St. Paul, the holy, the martyred." Again:

"Might I not write to you things more full of mystery? But I fear to do so, lest I should inflict injury on you who are but babes. Pardon me in this respect, lest, as not being able to receive their weighty import, ye should be strangled by them. For even I, though I am bound and am able to understand heavenly things, the angelic orders, and the different sorts of angels and hosts, the distinction between powers and dominions, and the diversities between thrones and authorities, the mightiness of the aeons, and the preeminence of the cherubim and seraphim, the sublimity of the Spirit, the kingdom of the Lord, and above all the incomparable majesty of Almighty G.o.d--though I am acquainted with these things, yet am I not therefore by any means perfect, nor am I such a disciple as Paul or Peter."

Ignatius also speaks of the High Priest or Hierophant, of whom he a.s.serts that he was the one "to whom the holy of holies has been committed, and who alone has been entrusted with the secrets of G.o.d."

(_Epistles of Ignatius._)

St. Clement of Alexandria was a mystic of high rank in the Inner Circle of the Church. His writings are full of allusions to the Christian Mysteries. He says among other things that his writings were "a miscellany of Gnostic notes, according to the time philosophy,"

which teachings he had received from Pontaemus, his instructor or spiritual teacher. He says of these teachings:

"The Lord allowed us to communicate of those divine Mysteries and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are intrusted to speech, not to writing, as is the case with G.o.d. And if one say that it is written, 'There is nothing secret which shall not be revealed, nor hidden, which shall not be disclosed,' let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many shall appear manifest to the few. The mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. The writing of these memoranda of mine, I well know, is weak when compared with that spirit full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the Thyrsus."

(We may state here that the Thyrsus was the mystic-wand carried by the Initiates in the Mystic Brotherhoods--the Initiate being first tapped with it, and then receiving it from the Hierophant, at the ceremony of formal Initiation.) Clement adds:

"We profess not to explain secret things sufficiently--far from it--but only to recall them to memory, whether we have forgot aught, or whether for the purpose of not forgetting.

Many things, well I know, have escaped us, through length of time, that have dropped away unwritten. There are then some things of which we have no recollection; for the power that was in the blessed men was great."

"There are also some things which remain unnoted long, which have now escaped; and others which are effaced, having faded away in the mind itself, since such a task is not easy to those not experienced; these I revive in my commentaries. Some things I purposely omit, in the exercise of a wise selection, afraid to write what I guarded against speaking; not grudging--for that were wrong--but fearing for my readers lest they should stumble by taking them in a wrong sense; and, as the proverb says, we should be found 'reaching a sword to a child.'

For it is impossible that what has been written should not escape, although remaining published by me. But being always revolved, using the one only voice, that of writing, they answer nothing to him that makes inquiries beyond what is written; for they require of necessity the aid of someone, either of him who wrote or of someone else, who walked in his footsteps. Some things my treatise will hint; on some it will linger; some it will merely mention. It will try to speak imperceptibly, to exhibit secretly, and to demonstrate silently."

(_The Stromata of St. Clement._)

St. Clement, in the same work from which the above quotation was taken, has a chapter ent.i.tled "The Mysteries of the Faith, not to be Divulged to all." In it he states that inasmuch as his writings might be seen by all men, the unwise as well as the wise, "it is requisite, therefore, to hide in a Mystery the wisdom spoken, in which the Son of G.o.d is taught." He then adds, "For it is difficult to exhibit the really pure and transparent words to swinish and untrained hearers.

For scarcely could anything which they could bear be more ludicrous than these to the mult.i.tude; nor any subjects on the other hand more admirable or more inspiring to those of n.o.ble nature. But the wise do not utter with their mouths what they reason in council. 'But what ye hear in the ear,' said the Lord, 'proclaim upon the houses; bidding them receive the _secret traditions of the true knowledge_, and expound them aloft and conspicuously; and as we have said in the ear, so to deliver them to whom it is requisite; but _not enjoining us to communicate to all without distinction_ what is said to them in parables. But there is only a delineation in the memoranda, which have the truth sown spa.r.s.e and broadcast, that it may escape the notice of those who pick up seeds like jackdaws; but when they find a good husbandman, each of them will germinate and will produce corn."

"Those who are still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, must stand outside of the divine choir. Wherefore, in accordance with the method of concealment, the truly sacred Word, truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them _adyta_, and by the Hebrews 'the veil.' Only the consecrated were allowed access to them. For Plato also thought it not lawful for 'the impure to touch the pure.'

Thence the prophecies and oracles are spoken in enigmas, and to the untrained and uninstructed people. Now, then, it is not wished that all things should be exposed indiscriminately to all and sundry, or the benefits of wisdom communicated to those who have not even in a dream been purified in soul, for it is not allowable to hand to every chance comer what has been procured with such laborious efforts. Nor are the Mysteries of the Word to be expounded to the profane. The Mysteries were established for the reason that it was more beneficial that the holy and the blessed contemplation of realities be conceded.

So that, on the other hand, then, there are the Mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And on the other hand, there is the riches of the glory of the mysteries of the Gentiles, which is faith and hope in Christ. Instruction, which reveals hidden things, is called Illumination, as it is the teacher only who uncovers the lid of the ark." (_The Stromata of St. Clement_.)

St. Clement also quotes approvingly the saying of Plato, that: "We must speak in enigmas; that should the tablet come by any mischance on its leaves either by sea or land he who reads may remain ignorant." He also says, concerning certain Gnostic writings:

"Let the specimen suffice to those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind."

We have quoted freely from St. Clement, for the purpose of showing that he, a man in a very exalted position in the Early Christian Church, recognized, and actually taught, the Inner Teachings, or Secret Doctrine of Mystic Christianity--that the Early Christian Church was an organization having a Mystic Centre for the few, and Common Outer for the mult.i.tude. Can there be any doubt of this after reading the above words from his pen?

But not only St. Clement so wrote and taught, but many others in authority in the Early Christian Church likewise voiced their knowledge of, and approval in, the Inner Teachings. For example, Origen, the pupil of St. Clement, a man whose influence was felt on all sides in the early days of the Church. Origen defended Christianity from the attacks of Celsus, who charged the Church with being a secret organization which taught the Truth only to a few, while it satisfied the mult.i.tude with popular teachings and half-truths. Origen replied that, while it was true that there were Inner Teachings in the Church which were not revealed to the general public, still the Church, in that respect, was but following the example of all teachers of Truth, who always maintained an esoteric side of their teachings for those fitted to partic.i.p.ate in them, while giving the exoteric side to the general body of followers. He writes:

"And yet the Mystery of the Resurrection, not being understood, is made a subject of ridicule among unbelievers.

In these circ.u.mstances, to speak of the Christian doctrine as a _secret system_ is altogether absurd. But that there should be certain doctrines, not made known to the mult.i.tude, which are divulged after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his _ipse dixit;_ while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the Mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain he endeavors to calumniate the secret doctrines of Christianity, seeing that he does not correctly understand its nature."

"I have not yet spoken of the observance of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the mult.i.tude, but even by certain of the more intelligent, including a very profound explanation of the parables, which Jesus delivered to 'those without' while reserving the exhibition of their full meaning for those who had pa.s.sed beyond the stage of exoteric teaching, and who came to Him privately in the house. And when he comes to understand it, he will admire the reason why some are said to be 'without'

and others 'in the house.'" (_Origen against Celsus_.)

In the same work Origen considers the story of the Syria-Phoenician woman (_Matt. Chap. 15_) and says concerning it:

"And perhaps, also, of the words of Jesus there are some loaves which it is possible to give to the more rational, as to the children, only; and others as it were crumbs from the great house and table of the well-born, which may be used by some souls like dogs."

And, again,

"He whose soul has, for a long time, been conscious of no evil, especially since he yielded himself to the healing of the Word, let such a one hear _the doctrines which were spoken in private by Jesus to His genuine disciples_."

And, again,