possessed such a knowledge of music that he could use it for the controlling of men's wildest passions, and the illuminating of their minds. Of this, instances are given by Iamblichus in his Life of Pythagoras. It seems probable that the title of Theodidaktos, given to Ammonius Saccas, the master of Plotinus, referred less to the sublimity of his teachings than to this divine instruction received by him in the Mysteries.
Some of the symbols used are explained by Iamblichus,[25] who bids Porphyry remove from his thought the image of the thing symbolised and reach its intellectual meaning. Thus "mire" meant everything that was bodily and material; the "God sitting above the lotus" signified that God transcended both the mire and the intellect, symbolised by the lotus, and was established in Himself, being seated. If "sailing in a ship," His rule over the world was pictured. And so on.[26] On this use of symbols Proclus remarks that "the Orphic method aimed at revealing divine things by means of symbols, a method common to all writers of divine lore."[27]
The Pythagorean School in Magna Græcia was closed at the end of the sixth century B.C., owing to the persecution of the civil power, but other communities existed, keeping up the sacred tradition.[28] Mead states that Plato intellectualised it, in order to protect it from an increasing profanation, and the Eleusinian rites preserved some of its forms, having lost its substance. The Neo-Platonists inherited from Pythagoras and Plato, and their works should be studied by those who would realise something of the grandeur and the beauty preserved for the world in the Mysteries.
The Pythagorean School itself may serve as a type of the discipline enforced. On this Mead gives many interesting details,[29] and remarks: "The authors of antiquity are agreed that this discipline had succeeded in producing the highest examples, not only of the purest chastity and sentiment, but also a simplicity of manners, a delicacy, and a taste for serious pursuits which was unparalleled. This is admitted even by Christian writers." The School had outer disciples, leading the family and social life, and the above quotation refers to these. In the inner School were three degrees—the first of Hearers, who studied for two years in silence, doing their best to master the teachings; the second degree was of Mathematici, wherein were taught geometry and music, the nature of number, form, colour, and sound; the third degree was of Physici, who mastered cosmogony and metaphysics. This led up to the true Mysteries. Candidates for the School must be "of an unblemished reputation and of a contented disposition."
The close identity between the methods and aims pursued in these various Mysteries and those of Yoga in India is patent to the most superficial observer. It is not, however, necessary to suppose that the nations of antiquity drew from India; all alike drew from the one source, the Grand Lodge of Central Asia, which sent out its Initiates to every land. They all taught the same doctrines, and pursued the same methods, leading to the same ends. But there was much intercommunication between the Initiates of all nations, and there was a common language and a common symbolism. Thus Pythagoras journeyed among the Indians, and received in India a high Initiation, and Apollonius of Tyana later followed in his steps. Quite Indian in phrase as well as thought were the dying words of Plotinus: "Now I seek to lead back the Self within me to the All-self."[30]
Among the Hindus the duty of teaching the supreme knowledge only to the worthy was strictly insisted on. "The deepest mystery of the end of knowledge … is not to be declared to one who is not a son or a pupil, and who is not tranquil in mind."[31] So again, after a sketch of Yoga we read: "Stand up! awake! having found the Great Ones, listen! The road is as difficult to tread as the sharp edge of a razor. Thus say the wise."[32] The Teacher is needed, for written teaching alone does not suffice. The "end of knowledge" is to know God—not only to believe; to become one with God—not only to worship afar off. Man must know the reality of the divine Existence, and then know—not only vaguely believe and hope—that his own innermost Self is one with God, and that the aim of life is to realise that unity. Unless religion can guide a man to that realisation, it is but "as sounding brass or a tinkling cymbal."[33]
So also it was asserted that man should learn to leave the gross body: "Let a man with firmness separate it [the soul] from his own body, as a grass-stalk from its sheath."[34] And it was written! "In the golden highest sheath dwells the stainless, changeless Brahman; It is the radiant white Light of lights, known to the knowers of the Self."[35] "When the seer sees the golden-coloured Creator, the Lord, the Spirit, whose womb is Brahman, then, having thrown away merit and demerit, stainless, the wise one reaches the highest union."[36]
Nor were the Hebrews without their secret knowledge and their Schools of Initiation. The company of prophets at Naioth presided over by Samuel[37] formed such a School, and the oral teaching was handed down by them. Similar Schools existed at Bethel and Jericho,[38] and in Cruden's Concordance[39] there is the following interesting note: "The Schools or Colleges of the prophets are the first [schools] of which we have any account in Scripture; where the children of the prophets, that is, their disciples, lived in the exercises of a retired and austere life, in study and meditation, and reading of the law of God. … These Schools, or Societies, of the prophets were succeeded by the Synagogues." The Kabbala, which contains the semi-public teaching, is, as it now stands, a modern compilation, part of it being the work of Rabbi Moses de Leon, who died A.D. 1305. It consists of five books, Bahir, Zohar, Sepher Sephiroth, Sepher Yetzirah, and Asch Metzareth, and is asserted to have been transmitted orally from very ancient times—as antiquity is reckoned historically. Dr. Wynn Westcott says that "Hebrew tradition assigns the oldest parts of the Zohar to a date antecedent to the building of the second Temple;" and Rabbi Simeon ben Jochai is said to have written down some of it in the first century A.D. The Sepher Yetzirah is spoken of by Saadjah Gaon, who died A.D. 940, as "very ancient."[40] Some portions of the ancient oral teaching have been incorporated in the Kabbala as it now stands, but the true archaic wisdom of the Hebrews remains in the guardianship of a few of the true sons of Israel.
Brief as is this outline, it is sufficient to show the existence of a hidden side in the religions of the world outside Christianity, and we may now examine the question whether Christianity was an exception to this universal rule.
Chapter II.
THE HIDDEN SIDE OF CHRISTIANITY
(a) The Testimony of the Scriptures
Having seen that the religions of the past claimed with one voice to have a hidden side, to be custodians of "Mysteries," and that this claim was endorsed by the seeking of initiation by the greatest men, we must now ascertain whether Christianity stands outside this circle of religions, and alone is without a Gnosis, offering to the world only a simple faith and not a profound knowledge. Were it so, it would indeed be a sad and lamentable fact, proving Christianity to be intended for a class only, and not for all types of human beings. But that it is not so, we shall be able to prove beyond the possibility of rational doubt.
And that proof is the thing which Christendom at this time most sorely needs, for the very flower of Christendom is perishing for lack of knowledge. If the esoteric teaching can be re-established and win patient and earnest students, it will not be long before the occult is also restored. Disciples of the Lesser Mysteries will become candidates for the Greater, and with the regaining of knowledge will come again the authority of teaching. And truly the need is great. For, looking at the world around us, we find that religion in the West is suffering from the very difficulty that theoretically we should expect to find. Christianity, having lost its mystic and esoteric teaching, is losing its hold on a large number of the more highly educated, and the partial revival during the past few years is co-incident with the re-introduction of some mystic teaching. It is patent to every student of the closing forty years of the last century, that crowds of thoughtful and moral people have slipped away from the churches, because the teachings they received there outraged their intelligence and shocked their moral sense. It is idle to
