Esoteric Christianity, or The Lesser Mysteries by Annie Besant (books like harry potter .txt) 📕

to the Initiate, not to the Christ risen and glorified but to the Son while he is yet "being made perfect."[250]

During the stages of evolution that lead up to and include the Probationary Path, the first division of the spiritual body--the Causal Body--develops rapidly, and enables the man, after death, to rise into the second heaven. After the Second Birth, the birth of the Christ in man, begins the building of the Bliss Body "in the heavens." This is the body of the Christ, developing during the days of His service on earth, and, as it develops, the consciousness of the "Son of God" becomes more and more marked, and the coming union with the Father illuminates the unfolding Spirit.

In the Christian Mysteries--as in the ancient Egyptian, Chaldean, and others--there was an outer symbolism which expressed the stages through which the man was passing. He was brought into the chamber of Initiation, and was stretched on the ground with his arms extended, sometimes on a cross of wood, sometimes merely on the stone floor, in the posture of a crucified man. He was then touched with the thyrsus on the heart--the "spear" of the crucifixion--and, leaving the body, he passed into the worlds beyond, the body falling into a deep trance, the death of the crucified. The body was placed in a sarcophagus of stone, and there left, carefully guarded. Meanwhile the man himself was treading first the strange obscure regions called "the heart of the earth," and thereafter the heavenly mount, where he put on the perfected bliss body, now fully organised as a vehicle of consciousness. In that he returned to the body of flesh, to re-animate it. The cross bearing that body, or the entranced and rigid body, if no cross had been used, was lifted out of the sarcophagus and placed on a sloping surface, facing the east, ready for the rising of the sun on the third day. At the moment that the rays of the sun touched the face, the Christ, the perfected Initiate or Master, re-entered the body, glorifying it by the bliss body He was wearing, changing the body of flesh by contact with the body of bliss, giving it new properties, new powers, new capacities, transmuting it into His own likeness. That was the Resurrection of the Christ, and thereafter the body of flesh itself was changed, and took on a new nature.

This is why the sun has ever been taken as the symbol of the rising Christ, and why, in Easter hymns, there is constant reference to the rising of the Sun of Righteousness. So also is it written of the triumphant Christ: "I am He that liveth and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death."[251] All the powers of the lower worlds have been taken under the dominion of the Son, who has triumphed gloriously; over Him death no more has power, "He holdeth life and death in His strong hand."[252] He is the risen Christ, the Christ triumphant.

The Ascension of the Christ was the Mystery of the third part of the spiritual body, the putting on of the Vesture of Glory, preparatory to the union of the Son with the Father, of man with God, when the Spirit re-entered the glory it had "before the world was."[253] Then the triple Spirit becomes one, knows itself eternal, and the Hidden God is found. That is imaged in the doctrine of the Ascension, so far as the individual is concerned.

The Ascension for humanity is when the whole race has attained the Christ condition, the state of the Son, and that Son becomes one with the Father, and God is all in all. That is the goal, prefigured in the triumph of the Initiate, but reached only when the human race is perfected, and when "the great orphan Humanity" is no longer an orphan, but consciously recognises itself as the Son of God.

Thus studying the doctrines of the Atonement, the Resurrection, and the Ascension, we reach the truths unfolded concerning them in the Lesser Mysteries, and we begin to understand the full truth of the apostolic teaching that Christ was not a unique personality, but "the first fruits of them that slept,"[254] and that every man was to become a Christ. Not then was the Christ regarded as an external Saviour, by whose imputed righteousness men were to be saved from divine wrath. There was current in the Church the glorious and inspiring teaching that He was but the first fruits of humanity, the model that every man should reproduce in himself, the life that all should share. The Initiates have ever been regarded as these first fruits, the promise of a race made perfect. To the early Christian, Christ was the living symbol of his own divinity, the glorious fruit of the seed he bore in his own heart. Not to be saved by an external Christ, but to be glorified into an inner Christ, was the teaching of esoteric Christianity, of the Lesser Mysteries. The stage of discipleship was to pass into that of Sonship. The life of the Son was to be lived among men till it was closed by the Resurrection, and the glorified Christ became one of the perfected Saviours of the world.

How far greater a Gospel than the one of modern days! Placed beside that grandiose ideal of esoteric Christianity, the exoteric teaching of the churches seems narrow and poor indeed.


CHAPTER IX.


THE TRINITY.

All fruitful study of the Divine Existence must start from the affirmation that it is One. All the Sages have thus proclaimed It; every religion has thus affirmed It; every philosophy thus posits It--"One only without a second."[255] "Hear, O Israel!" cried Moses, "The Lord our God is one Lord."[256] "To us there is but one God,"[257] declares S. Paul. "There is no God but God," affirms the founder of Islâm, and makes the phrase the symbol of his faith. One Existence unbounded, known in Its fulness only to Itself--the word It seems more reverent and inclusive than He, and is therefore used. That is the Eternal Darkness, out of which is born the Light.

But as the Manifested God, the One appears as Three. A Trinity of Divine Beings, One as God, Three as manifested Powers. This also has ever been declared, and the truth is so vital in its relation to man and his evolution that it is one which ever forms an essential part of the Lesser Mysteries.

Among the Hebrews, in consequence of their anthropomorphising tendencies, the doctrine was kept secret, but the Rabbis studied and worshipped the Ancient of Days, from whom came forth the Wisdom, from whom the Understanding--Kether, Chochmah, Binah, these formed the Supreme Trinity, the shining forth in time of the One beyond time. The Book of the Wisdom of Solomon refers to this teaching, making Wisdom a Being. "According to Maurice, 'The first Sephira, who is denominated Kether the Crown, Kadmon the pure Light, and En Soph the Infinite,[258] is the omnipotent Father of the universe.... The second is the Chochmah, whom we have sufficiently proved, both from sacred and Rabbinical writings, to be the creative Wisdom. The third is the Binah, or heavenly Intelligence, whence the Egyptians had their Cneph, and Plato his _Nous Demiurgos_. He is the Holy Spirit who ... pervades, animates, and governs this boundless universe.'"[259]

The bearing of this doctrine on Christian teaching is indicated by Dean Milman in his _History of Christianity_. He says: "This Being [the Word or the Wisdom] was more or less distinctly impersonated, according to the more popular or more philosophic, the more material or the more abstract, notions of the age or people. This was the doctrine from the Ganges, or even the shores of the Yellow Sea, to the Ilissus; it was the fundamental principle of the Indian religion and the Indian philosophy; it was the basis of Zoroastrianism; it was pure Platonism; it was the Platonic Judaism of the Alexandrian school. Many fine passages might be quoted from Philo on the impossibility that the first self-existing Being should become cognisable to the sense of man; and even in Palestine, no doubt, John the Baptist and our Lord Himself spoke no new doctrine, but rather the common sentiment of the more enlightened, when they declared 'that no man had seen God at any time.' In conformity with this principle the Jews, in the interpretation of the older Scriptures, instead of direct and sensible communication from the one great Deity, had interposed either one or more intermediate beings as the channels of communication. According to one accredited tradition alluded to by S. Stephen, the law was delivered 'by the disposition of angels'; according to another this office was delegated to a single angel, sometimes called the Angel of the Law (see Gal. iii. 19); at others the Metatron. But the more ordinary representative, as it were, of God, to the sense and mind of man, was the Memra, or the Divine Word; and it is remarkable that the same appellation is found in the Indian, the Persian, the Platonic, and the Alexandrian systems. By the Targumists, the earliest Jewish commentators on the Scriptures, this term had been already applied to the Messiah; nor is it necessary to observe the manner in which it has been sanctified by its introduction into the Christian scheme."[260]

As above said by the learned Dean, the idea of the Word, the Logos, was universal, and it formed part of the idea of a Trinity. Among the Hindus, the philosophers speak of the manifested Brahman as Sat-Chit-Ananda, Existence, Intelligence, and Bliss. Popularly, the Manifested God is a Trinity; Shiva, the Beginning and the End; Vishnu, the Preserver; Brahmâ, the Creator of the Universe. The Zoroastrian faith presents a similar Trinity; Ahuramazdao, the Great One, the First; then "the twins," the dual Second Person--for the Second Person in a Trinity is ever dual, deteriorated in modern days into an opposing God and Devil--and the Universal Wisdom, Armaiti. In Northern Buddhism we find Amitâbha, the boundless Light; Avalokiteshvara, the source of incarnations, and the Universal Mind, Mandjusri. In Southern Buddhism the idea of God has faded away, but with significant tenacity the triplicity re-appears as that in which the Southern Buddhist takes his refuge--the Buddha, the Dharma (the Doctrine), the Sangha (the Order). But the Buddha Himself is sometimes worshipped as a Trinity; on a stone in Buddha Gaya is inscribed a salutation to Him as an incarnation of the Eternal One, and it is said: "Om! Thou art Brahmâ, Vishnu, and Mahesha (Shiva) ... I adore Thee, who art celebrated by a thousand names and under various forms, in the shape of Buddha, the God of Mercy."[261]

In extinct religions the same idea of a Trinity is found. In Egypt it dominated all religious worship. "We have a hieoroglyphical inscription in the British Museum as early as the reign of Senechus of the eighth century before the Christian era, showing that the doctrine of Trinity in Unity already formed part of their religion."[262] This is true of a far earlier date. Râ, Osiris, and Horus formed one widely worshipped Trinity; Osiris, Isis, and Horus were worshipped at Abydos; other names are given in different cities, and the triangle is the frequently used symbol of the Triune God. The idea which underlay these Trinities, however named, is shown in a passage quoted from Marutho, in which an oracle, rebuking the pride of Alexander the Great, speaks of: "First God, then the Word, and with Them the Spirit."[263]

In Chaldæa, Anu, Ea, and Bel were the Supreme Trinity, Anu being the Origin of all, Ea the Wisdom, and Bel the creative Spirit. Of China Williamson remarks: "In ancient China the emperors