Esoteric Christianity, or The Lesser Mysteries. Annie Besant

Скачать книгу

to the Ephesian Christians he says that "by revelation," by the unveiling, had been "made known unto me the Mystery," and hence his "knowledge in the Mystery of Christ"; all might know of the "fellowship of the Mystery."66 Of this Mystery, he repeated to the Colossians, he was "made a minister," "the Mystery which hath been hid from ages and from generations, but now is made manifest to His saints"; not to the world, nor even to Christians, but only to the Holy Ones. To them was unveiled "the glory of this Mystery"; and what was it? "Christ in you" – a significant phrase, which we shall see, in a moment, belonged to the life of the Initiate; thus ultimately must every man learn the wisdom, and become "perfect in Christ Jesus."67 These Colossians he bids pray "that God would open to us a door of utterance, to speak the mystery of Christ,"68 a passage to which S. Clement refers as one in which the apostle "clearly reveals that knowledge belongs not to all."69 So also he writes to his loved Timothy, bidding him select his deacons from those who hold "the Mystery of the faith in a pure conscience," that great "Mystery of Godliness," that he had learned,70 knowledge of which was necessary for the teachers of the Church.

      Now S. Timothy holds an important position, as representing the next generation of Christian teachers. He was a pupil of S. Paul, and was appointed by him to guide and rule a portion of the Church. He had been, we learn, initiated into the Mysteries by S. Paul himself, and reference is made to this, the technical phrases once more serving as a clue. "This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee,"71 the solemn benediction of the Initiator, who admitted the candidate; but not alone was the Initiator present: "Neglect not the gift that is in thee, which was given thee by prophecy, by the laying on of the hands of the Presbytery,"72 of the Elder Brothers. And he reminds him to lay hold of that "eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses"73– the vow of the new Initiate, pledged in the presence of the Elder Brothers, and of the assembly of Initiates. The knowledge then given was the sacred charge of which S. Paul cries out so forcibly: "O Timothy, keep that which is committed to thy trust"74– not the knowledge commonly possessed by Christians, as to which no special obligation lay upon S. Timothy, but the sacred deposit committed to his trust as an Initiate, and essential to the welfare of the Church. S. Paul later recurs again to this, laying stress on the supreme importance of the matter in a way that would be exaggerated had the knowledge been the common property of Christian men: "Hold fast the form of sound words which thou hast heard of me… That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us"75– as serious an adjuration as human lips could frame. Further, it was his duty to provide for the due transmission of this sacred deposit, that it might be handed on to the future, and the Church might never be left without teachers: "The things that thou hast heard of me among many witnesses" – the sacred oral teachings given in the assembly of Initiates, who bore witness to the accuracy of the transmission – "the same commit thou to faithful men, who shall be able to teach others also."76

      The knowledge – or, if the phrase be preferred, the supposition – that the Church possessed these hidden teachings throws a flood of light on the scattered remarks made by S. Paul about himself, and when they are gathered together, we have an outline of the evolution of the Initiate. S. Paul asserts that though he was already among the perfect, the initiated – for he says: "Let us, therefore, as many as be perfect, be thus minded" – he had not yet "attained," was indeed not yet wholly "perfect," for he had not yet won Christ, he had not yet reached the "high calling of God in Christ," "the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death;" and he was striving, he says, "if by any means I might attain unto the resurrection of the dead."77 For this was the Initiation that liberated, that made the Initiate the Perfect Master, the Risen Christ, freeing Him finally from the "dead," from the humanity within the circle of generation, from the bonds that fettered the soul to gross matter. Here again we have a number of technical terms, and even the surface reader should realise that the "resurrection of the dead" here spoken of cannot be the ordinary resurrection of the modern Christian, supposed to be inevitable for all men, and therefore obviously not requiring any special struggle on the part of any one to attain to it. In fact the very word "attain" would be out of place in referring to a universal and inevitable human experience. S. Paul could not avoid that resurrection, according to the modern Christian view. What then was the resurrection to attain which he was making such strenuous efforts? Once more the only answer comes from the Mysteries. In them the Initiate approaching the Initiation that liberated from the cycle of rebirth, the circle of generation, was called "the suffering Christ;" he shared the sufferings of the Saviour of the world, was crucified mystically, "made conformable to His death," and then attained the resurrection, the fellowship of the glorified Christ, and, after, that death had over him no power.78 This was "the prize" towards which the great Apostle was pressing, and he urged "as many as be perfect," not the ordinary believer, thus also to strive. Let them not be content with what they had gained, but still press onwards.

      This resemblance of the Initiate to the Christ is, indeed, the very groundwork of the Greater Mysteries, as we shall see more in detail when we study "The Mystical Christ." The Initiate was no longer to look on Christ as outside himself: "Though we have known Christ after the flesh, yet now henceforth know we Him no more."79

      The ordinary believer had "put on Christ;" "as many of you as have been baptised into Christ have put on Christ."80 Then they were the "babes in Christ" to whom reference has already been made, and Christ was the Saviour to whom they looked for help, knowing Him "after the flesh." But when they had conquered the lower nature and were no longer "carnal," then they were to enter on a higher path, and were themselves to become Christ. This which he himself had already reached, was the longing of the Apostle for his followers: "My little children, of whom I travail in birth again until Christ be formed in you."81 Already he was their spiritual father, having "begotten you through the gospel."82 But now "again" he was as a parent, as their mother to bring them to the second birth. Then the infant Christ, the Holy Child, was born in the soul, "the hidden man of the heart;"83 the Initiate thus became that "Little Child"; henceforth he was to live out in his own person the life of the Christ, until he became the "perfect man," growing "unto the measure of the stature of the fulness of Christ."84 Then he, as S. Paul was doing, filled up the sufferings of Christ in his own flesh,85 and always bore "about in the body the dying of the Lord Jesus,"86 so that he could truly say: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me."87 Thus was the Apostle himself suffering; thus he describes himself. And when the struggle is over, how different is the calm tone of triumph from the strained effort of the earlier years: "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness."88 This was the crown given to "him that overcometh," of whom it is said by the ascended Christ: "I will make him a pillar in the temple of my God; and he shall go no more out."89 For after the "Resurrection" the Initiate has become the Perfect Man, the Master, and He goes out no more from the Temple, but from it

Скачать книгу