reprinted from “Theosophical
Siftings” Volume - 5 - in 1892
[The Theosophical Publishing Services [T. P. S.] has
been requested by many of its
subscribers to publish the
following paper, and, having no dogmas to uphold, does so,
without prejudice. The paper is of interest, showing as it
does that the Theosophical
Teachings maybe found in the Scriptures
accepted by the Christian Church
as well as in the Sacred
Writings of India and the Far East.]
[Page
3] ALTHOUGH
representing the Church, I write the following, not so
much from the point of view of a priest confined to the
cut and dry letter which killeth, as from the standpoint
of a prophet of the Lord, who sees the inner meaning of
the letter, viz., the spirit which maketh alive,
and who discerneth the signs of the times: — times,
not only foreseen and provided for, but prepared by the occult
power which brought about and controlled the revolution of
Luther, and the reaction of the Jesuits in the sixteenth
century. The object of that power was not the destruction,
but the reformation, of that great body — said to have
been founded by Jesus of Nazareth on S. Peter — the
Roman Catholic Church. And here I may say, that if the Roman
Catholic Church be the body of the historic Christ, then
those of us who are outside its borders, but yet are men
of good will towards God, who desire to do all the Divine
will without exception or reservation, stand in relation
to that Church, and the historic Christ, as the astral body
(mentioned by Mr. Stead in his Christmas and New Year numbers
of Review of Reviews', ghost stories), stands in relation
to our physical body and to our spirit respectively. As our
astral body was prior in time to our physical body, so were
men of good will, as the peri-soul or astral body of the
Church, prior to the Church, and now more extensive than
the Church, more spiritual than the Church, and invisible
to men not sufficiently spiritually minded to possess the
faculty of seeing or recognizing them as the astral body
of the Church, just as is our astral body in all these points
in relation to our physical body. And as we cannot blame
our physical body for being coarser, grosser, lower in the
scale [Page 4] of
being, and more imperfect in relation to our spirit than
our astral body is, so in like manner we cannot blame the
Roman Catholic Church, Christ's body, for being coarser,
grosser, lower in the scale of being, and more imperfect
in relation to Christ's spirit than the astral body of Christ
(men of good will) is; for it is the absolute necessity of
anybody to be thus, as long as it remains a body, and it
is equally necessary for the astral body to be superior,
and to be working for the purification, renovation, and perfecting
of the physical body of which it is the archetype and pattern.
Each body has
its own plane to work on, and its own duties to discharge
towards the spirit; and in England nobly and successfully
has the work been done by Protestants during the past three
centuries, so that now the Roman Catholic Church in England
is perhaps better than it was in the sixteenth century,
but until the mystic meaning has been restored to its symbology
and teaching, and all dogma has been discarded, it would
be dangerous to allow it to regain its ancient position
of power. But what can hinder it regaining its power so long
as Protestants are disunited? — and they can only be
united when they put away all dogma, and reject the literal
for the mystic teaching of the Bible.
As the Protestants have nobly and successfully done Christ's
work, as His astral body, so also the Roman Catholic Church
has nobly and successfully done its work as the outermost
body of Christ, for it has carried on His work, speaking,
like Christ, in parable to the multitude, and putting before
them a very high ideal to act up to, conserving with devoted
care the letter of the Bible, sacrificing their lives rather
than deliver it up to the Pagans, and causing a large army
of monks to transcribe it before printing was invented, and
showing by its Damiens and its Mannings its love towards
humanity; but as Jesus of Nazareth, the historic Christ,
was not the second Person of the Trinity, His power was not
infinite so far as to over-ride the free will of men, and
therefore, though His spirit may yet animate His body, the
Roman Catholic Church, yet that Church is not therefore infallible,
though in the main it teaches by symbol and parable the ancient
mysteries, the inner meaning of which it has lost, or almost
lost, and about the application of which it errs. The time
is now at hand for the restoration of the inner meaning,
just as it was formerly at hand for the restoration of piety
and spirituality; and as the English Protestants were the
instruments in the restoration of piety and spirituality,
so now in the restoration of the inner and mystic meaning
to the outer letter and symbols, the English Protestants
are to be again the instruments [Page 5] of
the said restoration, and I believe the Unitarians, or more
accurately Free Christians, will play a more prominent part
in this restoration or reformation than any other Protestant
Christian body. And it is not to be wondered at, in these
days of clairvoyance and clairaudience, that the lost inner
and mystic meaning of the letter of the Bible, and the symbols
of the Church, should be restored, since the book was, says
the Bible, to be closed and sealed only for a period, and
the end of that period is at hand; besides, Christ said there
is "nothing hidden that shall
not be revealed." Then mystic meaning will unite Christian,
Jew, and Pagan in one universal brotherhood free of dogma.
I take for our
consideration the words, "We shall be
like him" — words taken from I John iii. 2.
Three questions
seem to suggest themselves: first, What is Christ? second,
How did Christ become what He is? and third, How are we
to arrive at the same stage of existence as Christ has
arrived at? Now to understand the third question, we ought
to know something about existence and its stages — and
how are we to know about existence? If we go to the Bible
we shall find many statements, the intention of which is
spiritual and mystical, implying principles, processes, and
states belonging to the soul, and these statements have been
applied instead to persons, events, and things belonging
to the body, by a self-interested and materializing priesthood,
which, not content with crucifying Christ, must needs crucify
His doctrine also, by preferring the letter which killeth
to the spirit which maketh alive. And in consequence of this,
much of what the Bible says about existence and the soul
is hidden from view as effectually as if the Bible had never
been published, for the Bible has been interpreted by materialists
for materialists, and from the materialistic standpoint,
whereas it was written by mystics for mystics, and from the
mystical standpoint, the Bible itself repeatedly and emphatically
declaring its real meaning to be interior, hidden, spiritual,
and therefore neither literal, nor in the ordinary sense
historical. The Bible urges the necessity of wisdom, knowledge,
and understanding as a matter of first importance for all
seeking to satisfy their highest needs and aspirations, while
it sternly denounces those, who are negligent in this matter.
Moreover, in the margin of the revised version of Nehemiah
(viii. 8) we read that the Jews, read the book of the law
with an interpretation, and gave the sense and caused
them to understand the reading. All of which statements would
be superfluous and devoid of meaning if the letter of the
Bible represented its sense, and the meaning lay on the
surface. [Page 6 ] The
Jews could not have done to the Christians whom they hated
a more cruel thing than they did when they saw the Christians
take their Jewish scriptures, and stood silent while
the Christians read them literally instead of mystically.
The Jews were most ingeniously clever in embodying the ancient
mysteries about existence and the soul in the garb of history,
just as some years ago Ignatius Donnelly's alleged cipher
existed under the garb of Shakespeare's poetry, of just as
John Bunyan in his Pilgrim’s Progress and Holy War uses persons, things, and events only in order to illustrate
spiritual verities.
The following
instance at once exemplifies this usage and affords a distinct
affirmation of the principle contended for. Translating
the names as well as the narrative, Joshua xv. 15-19, reads
thus: "And the heart, well disposed
and sagacious (Caleb) said, Whoso shall smite the 'city'
or system of the letter (Kirjath-sepher), and take it, to
him will I give my daughter, the rending of the veil (Achsah)
to wife. And God's good time (Othniel) took it, and received
the rending of the veil for wife . . . ." (verse 19).
And she brought him as dowry the "springs upper and
nether" of the knowledges, spiritual and mental, which
bring all blessings to their possessor. And thenceforth,
the place was no more called the city of the letter, but
the Word (Debir), in obvious token that not the letter, but
the meaning veiled by the letter, and this alone, is held
by the Bible to be the Word of God. Again we read (in Genesis)
about Lot's wife turned into a pillar of salt for looking
back towards Sodom, which mystically means that the soul
of a man (Lot's wife) becomes a support of matter (salt-matter)
when it looks towards the body (Sodom), instead of towards
the spirit of the man to which it ought to give its support
with the view of becoming one with it, and thus effecting
the atonement within that man. That man has Christ in his
heart — the Christ within, and he lives up to his highest
ideal. Again, the story of Adam and Eve is mystically about
energy and substance on one plane of interpretation; and
Paul explicitly declares of certain narratives in Genesis
(e.g., Ishmael and Hagar), apparently historical,
that "these
things are an allegory", while by pronouncing as either "babes" or
as "having a veil upon their hearts", those who
accept them literally, he ascribes their conduct in so doing
either to intellectual or moral deficiency, besides clearly
implying that the "veil" with which Moses is said
to have covered his face, after receiving the law, was no
other than the veil of symbol and allegory in which he wrapped
its expression. He also expressly admits that his teaching
was of two kinds: — one which he calls "wisdom",
for the spiritually mature, and the other milk for the spiritually [Page
7] immature.
And he positively affirms that "the
letter kills, and the spirit alone has life".
Similarly with
Jesus. Not only does He teach in parables, reserving the
interpretation for His own private circle of initiates,
and withholding even from these certain knowledges on the
ground that they were not yet sufficiently advanced in
their perception of spiritual things, to be able to receive
them; but He frequently reminds His hearers that He is speaking
with a mystical meaning and to an interior faculty, by exclaiming, "He
that hath ears to hear let him hear"; by reproaching
for their dullness of apprehension those whom He describes
as "having eyes, but seeing not, and ears but hearing
not", and vehemently, charging the official guardians
of religion with having taken away the key of knowledge,
and neither entering in themselves nor suffering others to
enter. He further directly affirms that His kingdom is not
of this the outer sensible world, but of the world within
man. All these utterances are intelligible only on the supposition
of an interior and hidden sense in scripture, whose appeal
is to an interior and spiritual, faculty in man, and therefore
to the soul as distinguished from the external reason. For
were the meaning literal and superficial, no special gift
of understanding would be requisite for its apprehension,
and understanding is the rock on which Christ builds His
Church otherwise it is if literally taken, Peter, and his
successors the Popes and the Roman theory logically necessarily
follows, and all its dogmas, including eternal torments
for the wicked, which scripture does not teach, but only
that the state of punishment is eternal into which state
the wicked go for a longer or shorter time. "These
shall go into everlasting punishment, but not remain
there.
The late Cardinal
Newman relates in his Apologia how he had at one
time been, "carried away" by
the idea suggested by the Holy Fathers, especially of the
second century, of a system of doctrine concealed beneath
the Christian symbology, and differing of course widely
from that in vogue. It was also customary in corresponding
cases in all ancient systems of religion and schools of
philosophy to veil the ancient mysteries in mystical
language and symbology, and why should the Jews alone prove
the exception? Who can believe that Balaam's ass spoke,
or that the patriarchs lived hundreds of years, or that
the sun stood still for Joshua, or that the walls of Jericho
fell flat by marching round them, or that the Red Sea stood
like stone walls on each side of a passage to let Israel
pass, or that God commanded Moses, to institute bloody
sacrifices, when Jeremiah said thus saith the Lord, the
Lord commanded them not, or that any man was ever [Page
8] born of a virgin? Who can believe these
things except mystically? Having premised that the Bible
is mystical and not literal, it will be evident that the
fact of any doctrine being undiscoverable in the literal
text is no proof that it is necessarily undiscoverable in
the mystical sense of the scripture. I will now proceed without
further delay in this part of the subject to give an imperfect,
because a very brief and condensed account or summary of
existence and its stages, or an outline thereof to some extent.
All things are God, in virtue of their constituent principles;
but all things are not God in the condition of God. That
is to say, that while God is Being, Being is God only when
in a state of perfection.
The limitation
is due to creation. Creation represents and occurs by means
of the projection — mystically called
the fall — of the divine substance into conditions
and limitations, and without such fall or projection creation
could not be. For creation, which is manifestation, involves
and implies degrees and opposites and contrasts. And occurring
necessarily in time and space, and being conditioned by these,
it is necessarily gradual. And whereas these limitations
of what in itself is absolutely good are the cause of "evil",
and arise through matter, matter is the cause of evil. But
this is not to say that matter is itself evil. On the contrary,
matter is the mode of manifestation of spirit, and spirit
does not become evil by becoming manifest. The idea of a
purely spiritual evil involves a contradiction of terms.
In thus making spirit the one original being, and evil the
result of the limitation of spirit, the Bible vindicates
the logical superiority of its philosophy. Before the beginning
of things there must be the potentiality of things. Things
are not conceivable of as self-subsistent. Only the unlimited,
undifferentiated and homogeneous can be also the eternal.
And whatever fulfils this description is God. Hence, according
to the Bible, God is the potentiality of all that has been,
that is, and can be, and of God's energy and substance all
things consist, or as the Bible states it, "In him we
live and move and have our being; and of his fulness we have
all received".
Now these two,
energy and substance, are the two terms of the duality
regarded by the Bible as subsisting in the unity of original
being, and by virtue of which creation alone is possible.
For the Bible recognizes creation, which is only manifestation,
as occurring through generation — as
when it speaks of "the generations of the heavens and
of the earth" or worlds spiritual and material. And
generation is not of one, but of twain, the two subsisting
in the one, as the two sexes in one humanity. Energy and
substance moreover are by their nature of [Page
9] masculine
and feminine potency respectively; He is the "Father",
and, She is the "Mother". But in themselves they
are unmanifest, no matter what the plane of activity concerned,
the visible or the invisible, and can be known only through
their mutual product, expression, or, to use the Bible term,
their "Word" or "Son" — not, however,
Jesus of Nazareth, who was not that son, but the son of earthly
parents just as any of us. Through this word or expression
it is that what in itself is unmanifest, and therefore unknowable
and unknown, becomes manifest, knowable and known; a truth
mystically enunciated by Jesus of Nazareth — the typical
man regenerate — in John iii: 3 and xiv. 6. And as
this law holds good for every plane or sphere of being, unmanifest
or manifest, it follows that every entity which is manifest
is manifest through the evolution of its trinity. And these
three — energy, substance, and their resultant expression
or phenomenon — are not three entities but one entity.
Such and so simple
is the explanation of the doctrine, which, representing
a necessary and self-evident truth, the Church has exalted
as an incomprehensible mystery, and the Agnostics, on the
strength of the Church's presentation of it, have rejected
off-hand as a monstrous absurdity, without taking the trouble
to look deeper, forgetting that the best and most effectual
way of fighting and destroying the priest is to explain
him and his dogmas. The Mosaic synonyms for substance,
whether in reference to the invisible "heavens" or
the visible universe, are the "deep" and the "waters".
In man it is called the woman and also "water," and
implies the soul, this being the substance and "mother" of
the real as distinguished from the apparent man. Hence the
Church also as representing the soul collective of man, is
called the "woman". And throughout the Bible, whenever
Deity is exhibited as operating on behalf of any cosmic entity,
be it the universe, a system, a planet, or an individual
person, and whether for its physical generation, or spiritual
regeneration, the process is always described as in some
mode the moving of the spirit, or energy of God, upon the
face of the waters, or substance of God; the resultant, which
completes their trinity and accomplishes their manifestation,
being according to the plane of activity concerned. Of the
various planes of activity, the last and lowest, the physical,
occurs through the coagulation, exteriorly, of the substance
assigned for that plane — viz., the astral ether — in
such wise that it becomes outermost matter. And this is occultly
indicated in the saying, "by the gathering together,
or coagulation of the waters, the dry land — earth
or matter — appears"; though the same words are
forthwith used in a different and more [Page
10] obvious
sense. And inasmuch as energy and substance are, whatever
the plane, modes of Deity in operation, and Deity in operation
is called Holy Spirit, all things consist of Holy Spirit.
The constitution
of things is fourfold, and this fourfold existence constitutes
what is called the "vehicle" in
which Deity descends into manifestation, and is implied in
the fourfold river of Eden, the four men in the ark of Noah,
the fourfold car of Ezekiel, the four living creatures of
Ezekiel and the Apocalypse, and the number and character
of the gospels, the four elements also being sometimes implied.
And in accordance with this manifold nature of existence
the mystical scriptures have a manifold meaning and application.
While fourfold as to composition, every cosmic entity — whether,
an individual or a universe — owes its elaboration
to a sevenfold cooperation, that, viz., of the seven
divine potencies who subsist in the original unity as the
seven rays of the prism in light and, like light, they find
manifestation on their emergence from the prism constituted
by the trinity, on the passage of Deity into activity, or
procession of the Holy Ghost, of which they are the immediate
differentiations. These are they who are represented in Genesis
as saying "Let
us make man in our image" after they had previously
accomplished the earlier stages of his construction (viz.,
from the time when the most rarefied manifestation of God
became denser, and from gaseous matter became solid, and
from solid, in which the spirit was in a diffused condition,
became individualized in plants, until from the lowest form
of vegetable life it reached the highest, and then entered
the lowest form of animal life, and from that ascended to
the highest stage below man). And as each of the Divine spirits
or potencies has a part to perform in the elaboration of
man, and only when built up of them all is he made
in the Divine image, the work of each spirit constitutes — whatever
the actual period — a day or stage in his creation,
and the whole work constitutes a week. It is from these spirits
that the number seven originally derives its sanctity, and
it is to these that reference is made in the Bible, whenever
that number is used in describing the process of man's spiritual
elaboration, under the name of Israel. They are at once the
seven creative spirits of God, the seven judges of Israel,
the seven angels of the churches, the seven golden candlesticks,
the seven planets of the solar system repeated as octaves
in a scale, and the seven great gods of the mythologies.
And concerning them the sacred scriptures of antiquity, the
basis of the Bible, in a ritual now miraculously but none
the less orderly recovered — the method being the rare,
but not unknown, one of intuitional or psychic recollection — discourse
sublimely. [Page 11] Matter in any stage of its progress
from the rarest to the densest of what is called inanimate
matter is always conscious, being made up of living microbes
so small that millions of them close together as possible
could not be seen through the strongest microscope. The evolution
of man took 300,000,000 years. This progressive elaboration
of life goes on until that stage is reached at which Jesus
of Nazareth has arrived, and thus is answered, the second
question.
Jesus of Nazareth
needs no further incarnation in matter to perfect Him,
and now we can answer our first question, What is Jesus
of Nazareth, the historic Christ?, He is the highest development
of man, now absorbed in the great God as a single microbe
is absorbed among millions of others in the smallest germ
seen by a microscope – not that
He loses His individuality in thus being one with God, for
the fact of not losing His individuality is the precise reason
why, though made of God's substance and possessing all the
powers of that substance in some degree, He is yet not infinite
but finite, and hence though animating His Church yet the
Church is not therefore altogether infallible. We consist
of nothing but microbes, and if we imagined each microbe
in us to be a human being, not differing from ourselves except
in one respect, viz., in a different individuality, we should
then realize how Jesus of Nazareth, and all other similar
Christs whether known to history or whether dying unknown,
exist in God as gods, but not as the second person of the
Highest Trinity, nor in any position not equally open to
any man, who (and this answers the third question) exactly
follows the discipline which Jesus of Nazareth underwent,
viz., we must look to our soul which stands midway between
the Divine spirit within us, which urges us to high and noble
thoughts, words, and deeds, and absolute unselfishness, knowing
in the words of Jesus "He that hateth his lower life
shall save it" (his higher life). We must look, I say,
to our soul which stands midway between our spirit and our
body, which tends to drag the soul down, from the spirit
to its own materiality, its sensual, low, grovelling, selfish
and mortal nature.
When a man's soul
favours the body and turns its back on the spirit, it has
fallen, and that is the fall for that man, who then
needs an atonement before he can be saved, and that atonement
takes place by reversing the process so that the soul turns
its back on the body, and unites with the spirit, becoming
one with it, and by its power ruling over the body, and
bringing it into subjection. He then is a Christ born of
the Virgin Mary, viz., the soul, called virgin because pure,
and Mary because substance as distinct from energy which
conceives, and is called Holy Spirit. The atonement implies
also the resurrection from [Page 12] the
fall in that man, or Christ, and so on with other dogmas
of the Church. When thus mystically understood they are
the truth, and the immaculate conception of the Blessed
Virgin Mary and her assumption into heaven and other such
dogmas are only false when applied exclusively to some
particular person, and understood literally instead of
mystically. Would we be like Christ? Let us then always
live up to our highest ideal, and with this moral I conclude.
[Those, who feel interested in the above sermon are advised
to read Mr. Maitland's The Bibles Own Account of Itself,
from which much in the above has, been obtained. The
Perfect Way and the Secret Doctrine are also recommended.
All interested in Home Reunion of all Protestants should
circulate this among their friends.]