Esoteric Christianity, Annie Besant [good short books txt] 📗

and perpetuated in the form of symbols," and was embodied "in the creeds of the early Councils."[148] But as the doctrines in the creeds are to be found clearly stated in the Gospels and Epistles, this position is wholly untenable, all these having been already divulged to the world at large; and in all of them the members of the Church were certainly thoroughly instructed. The repeated statements as to secrecy become meaningless if thus explained. The Cardinal, however, says that whatever "has not been thus authenticated, whether it was prophetical information or comment on the past dispensations, is, from the circumstances of the case, lost to the Church."[149] That is very probably, in fact certainly, true, so far as the Church is concerned, but it is none the less recoverable.

Commenting on Irenæus, who in his work Against Heresies lays much stress on the existence of an Apostolic Tradition in the Church, the Cardinal writes: "He then proceeds to speak of the clearness and cogency of the traditions preserved in the Church, as containing that true wisdom of the perfect, of which S. Paul speaks, and to which the Gnostics pretended. And, indeed, without formal proofs of the existence and the authority in primitive times of an Apostolic Tradition, it is plain that there must have been such a tradition, granting that the Apostles conversed, and their friends had memories, like other men. It is quite inconceivable that they should not have been led to arrange the series of revealed doctrines more systematically than they record them in Scripture, as soon as their converts became exposed to the attacks and misrepresentations of heretics; unless they were forbidden to do so, a supposition which cannot be maintained. Their statements thus occasioned would be preserved as a matter of course; together with those other secret but less important truths, to which S. Paul seems to allude, and which the early writers more or less acknowledge, whether concerning the types of the Jewish Church, or the prospective fortunes of the Christian. And such recollections of apostolical teaching would evidently be binding on the faith of those who were instructed in them; unless it can be supposed that, though coming from inspired teachers, they were not of divine origin."[150] In a part of the section dealing with the allegorising method, he writes in reference to the sacrifice of Isaac, &c., as "typical of the New Testament revelation": "In corroboration of this remark, let it be observed, that there seems to have been[151] in the Church a traditionary explanation of these historical types, derived from the Apostles, but kept among the secret doctrines, as being dangerous to the majority of hearers; and certainly S. Paul, in the Epistle to the Hebrews, affords us an instance of such a tradition, both as existing and as secret (even though it be shown to be of Jewish origin), when, first checking himself and questioning his brethren's faith, he communicates, not without hesitation, the evangelical scope of the account of Melchisedec, as introduced into the book of Genesis."[152]

The social and political convulsions that accompanied its dying now began to torture the vast frame of the Roman Empire, and even the Christians were caught up in the whirlpool of selfish warring interests. We still find scattered references to special knowledge imparted to the leaders and teachers of the Church, knowledge of the heavenly hierarchies, instructions given by angels, and so on. But the lack of suitable pupils caused the Mysteries to be withdrawn as an institution publicly known to exist, and teaching was given more and more secretly to those rarer and rarer souls, who by learning, purity, and devotion showed themselves capable of receiving it. No longer were schools to be found wherein the preliminary teachings were given, and with the disappearance of these the "door was shut."

Two streams may nevertheless be tracked through Christendom, streams which had as their source the vanished Mysteries. One was the stream of mystic learning, flowing from the Wisdom, the Gnosis, imparted in the Mysteries; the other was the stream of mystic contemplation, equally part of the Gnosis, leading to the exstasy, to spiritual vision. This latter, however, divorced from knowledge, rarely attained the true exstasis, and tended either to run riot in the lower regions of the invisible worlds, or to lose itself amid a variegated crowd of subtle superphysical forms, visible as objective appearances to the inner vision—prematurely forced by fastings, vigils, and strained attention—but mostly born of the thoughts and emotions of the seer. Even when the forms observed were not externalised thoughts, they were seen through a distorting atmosphere of preconceived ideas and beliefs, and were thus rendered largely unreliable. None the less, some of the visions were verily of heavenly things, and Jesus truly appeared from time to time to His devoted lovers, and angels would sometimes brighten with their presence the cell of monk and nun, the solitude of rapt devotee and patient seeker after God. To deny the possibility of such experiences would be to strike at the very root of that "which has been most surely believed" in all religions, and is known to all Occultists—the intercommunication between Spirits veiled in flesh and those clad in subtler vestures, the touching of mind with mind across the barriers of matter, the unfolding of the Divinity in man, the sure knowledge of a life beyond the gates of death.

Glancing down the centuries we find no time in which Christendom was left wholly devoid of mysteries. "It was probably about the end of the 5th century, just as ancient philosophy was dying out in the Schools of Athens, that the speculative philosophy of neo-Platonism made a definite lodgment in Christian thought through the literary forgeries of the Pseudo-Dionysius. The doctrines of Christianity were by that time so firmly established that the Church could look upon a symbolical or mystical interpretation of them without anxiety. The author of the Theologica Mystica and the other works ascribed to the Areopagite proceeds, therefore, to develop the doctrines of Proclus with very little modification into a system of esoteric Christianity. God is the nameless and supra-essential One, elevated above goodness itself. Hence 'negative theology,' which ascends from the creature to God by dropping one after another every determinate predicate, leads us nearest to the truth. The return to God is the consummation of all things and the goal indicated by Christian teaching. The same doctrines were preached with more of churchly fervour by Maximus the Confessor (580-622). Maximus represents almost the last speculative activity of the Greek Church, but the influence of the Pseudo-Dionysian writing was transmitted to the West in the ninth century by Erigena, in whose speculative spirit both the scholasticism and the mysticism of the Middle Ages have their rise. Erigena translated Dionysius into Latin along with the commentaries of Maximus, and his system is essentially based upon theirs. The negative theology is adopted, and God is stated to be predicateless Being, above all categories, and therefore not improperly called Nothing [query, No-Thing]. Out of this Nothing or incomprehensible essence the world of ideas or primordial causes is eternally created. This is the Word or Son of God, in whom all things exist, so far as they have substantial existence. All existence is a theophany, and as God is the beginning of all things, so also is He the end. Erigena teaches the restitution of all things under the form of the Dionysian adunatio or deificatio. These are the permanent outlines of what may be called the philosophy of mysticism in Christian times, and it is remarkable with how little variation they are repeated from age to age."[153]

In the eleventh century Bernard of Clairvaux (A.D. 1091-1153) and Hugo of S. Victor carry on the mystic tradition, with Richard of S. Victor in the following century, and S. Bonaventura the Seraphic Doctor, and the great S. Thomas Aquinas (A.D. 1227-1274) in the thirteenth. Thomas Aquinas dominates the Europe of the Middle Ages, by his force of character no less than by his learning and piety. He asserts "Revelation" as one source of knowledge, Scripture and tradition being the two channels in which it runs, and the influence, seen in his writings, of the Pseudo-Dionysius links him to the Neo-Platonists. The second source is Reason, and here the channels are the Platonic philosophy and the methods of Aristotle—the latter an alliance that did Christianity no good, for Aristotle became an obstacle to the advance of the higher thought, as was made manifest in the struggles of Giordano Bruno, the Pythagorean. Thomas Aquinas was canonised in A.D. 1323, and the great Dominican remains as a type of the union of theology and philosophy—the aim of his life. These belong to the great Church of western Europe, vindicating her claim to be regarded as the transmitter of the holy torch of mystic learning. Around her there also sprang up many sects, deemed heretical, yet containing true traditions of the sacred secret learning, the Cathari and many others, persecuted by a Church jealous of her authority, and fearing lest the holy pearls should pass into profane custody. In this century also S. Elizabeth of Hungary shines out with sweetness and purity, while Eckhart (A.D. 1260-1329) proves himself a worthy inheritor of the Alexandrian Schools. Eckhart taught that "The Godhead is the absolute Essence (Wesen), unknowable not only by man but also by Itself; It is darkness and absolute indeterminateness, Nicht in contrast to Icht, or definite and knowable existence. Yet It is the potentiality of all things, and Its nature is, in a triadic process, to come to consciousness of Itself as the triune God. Creation is not a temporal act, but an eternal necessity, of the divine nature. I am as necessary to God, Eckhart is fond of saying, as God is necessary to me. In my knowledge and love God knows and loves Himself."[154]

Eckhart is followed, in the fourteenth century, by John Tauler, and Nicolas of Basel, "the Friend of God in the Oberland." From these sprang up the Society of the Friends of God, true mystics and followers of the old tradition. Mead remarks that Thomas Aquinas, Tauler, and Eckhart followed the Pseudo-Dionysius, who followed Plotinus, Iamblichus, and Proclus, who in turn followed Plato and Pythagoras.[155] So linked together are the followers of the Wisdom in all ages. It was probably a "Friend" who was the author of Die Deutsche Theologie, a book of mystical devotion, which had the curious fortune of being approved by Staupitz, the Vicar-General of the Augustinian Order, who recommended it to Luther, and by Luther himself, who published it A.D. 1516, as a book which should rank immediately after the Bible and the writings of S. Augustine of Hippo. Another "Friend" was Ruysbroeck, to whose influence with Groot was due the founding of the Brethren of the Common Lot or Common Life—a Society that must remain ever memorable, as it numbered among its members that prince of mystics, Thomas à Kempis (A.D. 1380-1471), the author of the immortal Imitation of Christ.

In the fifteenth century the more purely intellectual side of mysticism comes out more strongly than the exstatic—so dominant in these societies of the fourteenth—and we have Cardinal Nicolas of Cusa, with Giordano