Esoteric Christianity - Annie Besant (namjoon book recommendations .TXT) 📗

of the Spirit has been done can the Logos, the kosmic Mystic Christ, take on Himself the clothing of matter, entering in very truth the Virgin's womb, the womb of Matter as yet virgin, unproductive. This matter had been vivified by the Holy Spirit, who, overshadowing the Virgin, poured into it His life, thus preparing it to receive the life of the Second Logos, who took this matter as the vehicle for His energies. This is the becoming incarnate of the Christ, the taking flesh—"Thou did'st not despise the Virgin's womb."

In the Latin and English translations of the original Greek text of the Nicene Creed, the phrase which describes this phase of the descent has changed the prepositions and so changed the sense. The original ran: "and was incarnate of the Holy Ghost and the Virgin Mary," whereas the translation reads: "and was incarnate by the Holy Ghost of the Virgin Mary."[208] The Christ "takes form not of the 'Virgin' matter alone, but of matter which is already instinct and pulsating with the life of the Third Logos,[209] so that both the life and the matter surround Him as a vesture."[210]

This is the descent of the Logos into matter, described as the birth of the Christ of a Virgin, and this, in the Solar Myth, becomes the birth of the Sun-God as the sign Virgo rises.

Then come the early workings of the Logos in matter, aptly typified by the infancy of the myth. To all the feebleness of infancy His majestic powers bow themselves, letting but little play forth on the tender forms they ensoul. Matter imprisons, seems as though threatening to slay, its infant King, whose glory is veiled by the limitations He has assumed. Slowly He shapes it towards high ends, and lifts it into manhood, and then stretches Himself on the cross of matter that He may pour forth from that cross all the powers of His surrendered life. This is the Logos of whom Plato said that He was in the figure of a cross on the universe; this is the Heavenly Man, standing in space, with arms outstretched in blessing; this is the Christ crucified, whose death on the cross of matter fills all matter with His life. Dead He seems and buried out of sight, but He rises again clothed in the very matter in which He seemed to perish, and carries up His body of now radiant matter into heaven, where it receives the downpouring life of the Father, and becomes the vehicle of man's immortal life. For it is the life of the Logos which forms the garment of the Soul in man, and He gives it that men may live through the ages and grow to the measure of His own stature. Truly are we clothed in Him, first materially and then spiritually. He sacrificed Himself to bring many sons into glory, and He is with us always, even to the end of the age.

The crucifixion of Christ, then, is part of the great kosmic sacrifice, and the allegorical representation of this in the physical Mysteries, and the sacred symbol of the crucified man in space, became materialised into an actual death by crucifixion, and a crucifix bearing a dying human form; then this story, now the story of a man, was attached to the Divine Teacher, Jesus, and became the story of His physical death, while the birth from a Virgin, the danger-encircled infancy, the resurrection and ascension, became also incidents in His human life. The Mysteries disappeared, but their grandiose and graphic representations of the kosmic work of the Logos encircled and uplifted the beloved figure of the Teacher of Judæa, and the kosmic Christ of the Mysteries, with the lineaments of the Jesus of history, thus became the central Figure of the Christian Church.

But even this was not all; the last touch of fascination is added to the Christ-story by the fact that there is another Christ of the Mysteries, close and dear to the human heart—the Christ of the human Spirit, the Christ who is in every one of us, is born and lives, is crucified, rises from the dead, and ascends into heaven, in every suffering and triumphant "Son of Man."

The life-story of every Initiate into the true, the heavenly Mysteries, is told in its salient features in the Gospel biography. For this reason, S. Paul speaks as we have seen[211] of the birth of the Christ in the disciple, and of His evolution and His full stature therein. Every man is a potential Christ, and the unfolding of the Christ-life in a man follows the outline of the Gospel story in its striking incidents, which we have seen to be universal, and not particular.

There are five great Initiations in the life of a Christ, each one marking a stage in the unfolding of the Life of Love. They are given now, as of old, and the last marks the final triumph of the Man who has developed into Divinity, who has transcended humanity, and has become a Saviour of the world.

Let us trace this life-story, ever newly repeated in spiritual experience, and see the Initiate living out the life of the Christ.

At the first great Initiation the Christ is born in the disciple; it is then that he realises for the first time in himself the outpouring of the divine Love, and experiences that marvellous change which makes him feel himself to be one with all that lives. This is the "Second Birth," and at that birth the heavenly ones rejoice, for he is born into "the kingdom of heaven," as one of the "little ones," as "a little child"—the names ever given to the new Initiates. Such is the meaning of the words of Jesus, that a man must become a little child to enter into the Kingdom.[212] It is significantly said in some of the early Christian writers that Jesus was "born in a cave"—the "stable" of the gospel narrative; the "Cave of Initiation" is a well-known ancient phrase, and the Initiate is ever born therein; over that cave "where the young child" is burns the "Star of Initiation," the Star that ever shines forth in the East when a Child-Christ is born. Every such child is surrounded by perils and menaces, strange dangers that befall not other babes; for he is anointed with the chrism of the second birth and the Dark Powers of the unseen world ever seek his undoing. Despite all trials, however, he grows into manhood, for the Christ once born can never perish, the Christ once beginning to develop can never fail in his evolution; his fair life expands and grows, ever-increasing in wisdom and in spiritual stature, until the time comes for the second great Initiation, the Baptism of the Christ by Water and the Spirit, that gives him the powers necessary for the Teacher, who is to go forth and labour in the world as "the beloved Son."

Then there descends upon him in rich measure the divine Spirit, and the glory of the unseen Father pours down its pure radiance on him; but from that scene of blessing is he led by the Spirit into the wilderness and is once more exposed to the ordeal of fierce temptations. For now the powers of the Spirit are unfolding themselves in him, and the Dark Ones strive to lure him from his path by these very powers, bidding him use them for his own helping instead of resting on his Father in patient trust. In the swift, sudden transitions which test his strength and faith, the whisper of the embodied Tempter follows the voice of the Father, and the burning sands of the wilderness scorch the feet erstwhile laved in the cool waters of the holy river. Conqueror over these temptations he passes into the world of men to use for their helping the powers he would not put forth for his own needs, and he who would not turn one stone to bread for the stilling of his own cravings feeds "five thousand men, besides women and children," with a few loaves.

Into his life of ceaseless service comes another brief period of glory, when he ascends "a high mountain apart"—the sacred Mount of Initiation. There he is transfigured and there meets some of his great Forerunners, the Mighty Ones of old who trod where he now is treading. He passes thus the third great Initiation, and then the shadow of his coming Passion falls on him, and he steadfastly sets his face to go to Jerusalem—repelling the tempting words of one of his disciples—Jerusalem, where awaits him the baptism of the Holy Ghost and of Fire. After the Birth, the attack by Herod; after the Baptism, the temptation in the wilderness; after the Transfiguration, the setting forth towards the last stage of the Way of the Cross. Thus is triumph ever followed by ordeal, until the goal is reached.

Still grows the life of love, ever fuller and more perfect, the Son of Man shining forth more clearly as the Son of God, until the time draws near for his final battle; and the fourth great Initiation leads him in triumph into Jerusalem, into sight of Gethsemane and Calvary. He is now the Christ ready to be offered, ready for the sacrifice on the cross. He is now to face the bitter agony in the Garden, where even his chosen ones sleep while he wrestles with his mortal anguish, and for a moment prays that the cup may pass from his lips; but the strong will triumphs and he stretches out his hand to take and drink, and in his loneliness an angel comes to him and strengthens him, as angels are wont to do when they see a Son of Man bending beneath his load of agony. The drinking of the bitter cup of betrayal, of desertion, of denial, meets him as he goes forth, and alone amid his jeering foes he passes to his last fierce trial. Scourged by physical pain, pierced by cruel thorns of suspicion, stripped of his fair garments of purity in the eyes of the world, left in the hands of his foes, deserted apparently by God and man, he endures patiently all that befalls him, wistfully looking in his last extremity for aid. Left still to suffer, crucified, to die to the life of form, to surrender all life that belongs to the lower world, surrounded by triumphant foes who mock him, the last horror of great darkness envelopes him, and in the darkness he meets all the forces of evil; his inner vision is blinded, he finds himself alone, utterly alone, till the strong heart, sinking in despair, cries out to the Father who seems to have abandoned him, and the human soul faces, in uttermost loneliness, the crushing agony of apparent defeat. Yet, summoning all the strength of the "unconquerable spirit," the lower life is yielded up, its death is willingly embraced, the body of desire is abandoned, and the Initiate "descends into hell," that no region of the universe he is to help may remain untrodden by him, that none may be too outcast to be reached by his all-embracing love. And then springing upwards from the darkness, he sees the light once more, feels himself again as the Son, inseparable from the Father whose he is, rises to the life that knows