Esoteric Christianity, or The Lesser Mysteries. Annie Besant
in which he also throws out some hints on methods of reading occult works. "Did not the Power also, that appeared to Hermas in the Vision, in the form of the Church, give for transcription the book which she wished to be made known to the elect? And this, he says, he transcribed to the letter, without finding how to complete the syllables. And this signified that the Scripture is clear to all, when taken according to base reading; and that this is the faith which occupies the place of the rudiments. Wherefore also the figurative expression is employed, 'reading according to the letter,' while we understand that the gnostic unfolding of Scriptures, when faith has already reached an advanced state, is likened to reading according to the syllables… Now that the Saviour has taught the Apostles the unwritten rendering of the written (scriptures) has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much… That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the knowledge of the truth is, is the contemplation of it vouchsafed all at once, the history of Moses teaches; until accustomed to gaze, as the Hebrews on the glory of Moses, and the prophets of Israel on the visions of angels, so we also become able to look the splendours of truth in the face."123
Yet more references might be given, but these should suffice to establish the fact that S. Clement knew of, had been initiated into, and wrote for the benefit of those who had also been initiated into, the Mysteries in the Church.
The next witness is his pupil Origen, that most shining light of learning, courage, sanctity, devotion, meekness, and zeal, whose works remain as mines of gold wherein the student may dig for the treasures of wisdom.
In his famous controversy with Celsus attacks were made on Christianity which drew out a defence of the Christian position in which frequent references were made to the secret teachings.124
Celsus had alleged, as a matter of attack, that Christianity was a secret system, and Origen traverses this by saying that while certain doctrines were secret, many others were public, and that this system of exoteric and esoteric teachings, adopted in Christianity, was also in general use among philosophers. The reader should note, in the following passage, the distinction drawn between the resurrection of Jesus, regarded in a historical light, and the "mystery of the resurrection."
"Moreover, since he [Celsus] frequently calls the Christian doctrine a secret system [of belief], we must confute him on this point also, since almost the entire world is better acquainted with what Christians preach than with the favourite opinions of philosophers. For who is ignorant of the statement that Jesus was born of a virgin, and that He was crucified, and that His resurrection is an article of faith among many, and that a general judgment is announced to come, in which the wicked are to be punished according to their deserts, and the righteous to be duly rewarded? And yet the Mystery of the resurrection, not being understood, is made a subject of ridicule among unbelievers. In these circumstances, to speak of the Christian doctrine as a secret system, is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are [revealed] after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems, in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his ipse dixit; while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the Mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain he endeavours to calumniate the secret doctrines of Christianity, seeing that he does not correctly understand its nature."125
It is impossible to deny that, in this important passage, Origen distinctly places the Christian Mysteries in the same category as those of the Pagan world, and claims that what is not regarded as a discredit to other religions should not form a subject of attack when found in Christianity.
Still writing against Celsus, he declares that the secret teachings of Jesus were preserved in the Church, and refers specifically to the explanations that He gave to His disciples of His parables, in answering Celsus' comparison of "the inner Mysteries of the Church of God" with the Egyptian worship of animals. "I have not yet spoken of the observance of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables which Jesus delivered to 'those without,' while reserving the exhibition of their full meaning for those who had passed beyond the stage of exoteric teaching, and who came to Him privately in the house. And when he comes to understand it, he will admire the reason why some are said to be 'without,' and others 'in the house.'"126
And he refers guardedly to the "mountain" which Jesus ascended, from which he came down again to help "those who were unable to follow Him whither His disciples went." The allusion is to "the Mountain of Initiation," a well-known mystical phrase, as Moses also made the Tabernacle after the pattern "showed thee in the mount."127 Origen refers to it again later, saying that Jesus showed himself to be very different in his real appearance when on the "Mountain," from what those saw who could not "follow Him on high."128
So also, in his commentary on the Gospel of Matthew, Chap, xv., dealing with the episode of the Syro-Phœnician woman, Origen remarks: "And perhaps, also, of the words of Jesus there are some loaves which it is possible to give to the more rational, as to children, only; and others as it were crumbs from the great house and table of the well-born, which may be used by some souls like dogs."
Celsus complaining that sinners were brought into the Church, Origen answers that the Church had medicine for those that were sick, but also the study and the knowledge of divine things for those who were in health. Sinners were taught not to sin, and only when it was seen that progress had been made, and men were "purified by the Word," "then and not before do we invite them to participation in our Mysteries. For we speak wisdom among them that are perfect."129 Sinners came to be healed: "For there are in the divinity of the Word some helps towards the cure of those who are sick… Others, again, which to the pure in soul and body exhibit the 'revelation of the Mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets,' and 'by the appearing of our Lord Jesus Christ,' which 'appearing' is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things."130 Such appearances of divine Beings took place, we have seen, in the Pagan Mysteries, and those of the Church had equally glorious visitants. "God the Word," he says, "was sent as a physician to sinners, but as a Teacher of Divine Mysteries to those who are already pure, and who sin no more."131 "Wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin;" hence these higher teachings are given only to those who are "athletes in piety and in every virtue."
Christians did not admit the impure to this knowledge, but said: "Whoever has clean hands, and, therefore, lifts up holy hands to God … let him come to us … whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the Mysteries of Jesus, which properly are made known only to the holy and the pure." Hence also, ere the ceremony of Initiation began, he who acts as Initiator, according to the precepts of Jesus, the Hierophant, made the significant proclamation "to those who have been purified in heart: He, whose soul has, for a long time, been conscious of no evil, especially since he yielded himself to the healing of the Word, let such a one hear the doctrines which were spoken in private by Jesus to His genuine disciples." This was the opening of the "initiating those who were already purified into the sacred Mysteries."132 Such only might learn the realities
Book I. of
Vol. X.
Ex. xxv. 40, xxvi. 30, and compare with Heb. viii. 5, and ix. 25.