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-Phoenician 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 of the unseen worlds, and might enter into the sacred precincts where, as of old, angels were the teachers, and where knowledge was given by sight and not only by words. It is impossible not to be struck with the different tone of these Christians from that of their modern successors. With them perfect purity of life, the practice of virtue, the fulfilling of the divine Law in every detail of outer conduct, the perfection of righteousness, were—as with the Pagans—only the beginning of the way instead of the end. Nowadays religion is considered to have gloriously accomplished its object when it has made the Saint; then, it was to the Saints that it devoted its highest energies, and, taking the pure in heart, it led them to the Beatific Vision.

The same fact of secret teaching comes out again, when Origen is discussing the arguments of Celsus as to the wisdom of retaining ancestral customs, based on the belief that "the various quarters of the earth were from the beginning allotted to different superintending Spirits, and were thus distributed among certain governing Powers, and in this way the administration of the world is carried on."[133]

Origen having animadverted on the deductions of Celsus, proceeds: "But as we think it likely that some of those who are accustomed to deeper investigation will fall in with this treatise, let us venture to lay down some considerations of a profounder kind, conveying a mystical and secret view respecting the original distribution of the various quarters of the earth among different superintending Spirits."[134] He says that Celsus has misunderstood the deeper reasons relating to the arrangement of terrestrial affairs, some of which are even touched upon in Grecian history. Then he quotes Deut. xxxii. 8-9: "When the Most High divided the nations, when he dispersed the sons of Adam, He set the bounds of the people according to the number of the Angels of God; and the Lord's portion was his people Jacob, and Israel the cord of his inheritance." This is the wording of the Septuagint, not that of the English authorised version, but it is very suggestive of the title the "Lord" being regarded as that of the Ruling Angel of the Jews only, and not of the "Most High," i.e. God. This view has disappeared, from ignorance, and hence the impropriety of many of the statements referring to the "Lord," when they are transferred to the "Most High," e.g. Judges i. 19.

Origen then relates the history of the Tower of Babel, and continues: "But on these subjects much, and that of a mystical kind, might be said; in keeping with which is the following: 'It is good to keep close the secret of a king,' Tobit xii. 7, in order that the doctrine of the entrance of souls into bodies (not, however, that of the transmigration from one body into another) may not be thrown before the common understanding, nor what is holy given to the dogs, nor pearls be cast before swine. For such a procedure would be impious, being equivalent to a betrayal of the mysterious declarations of God's wisdom.... It is sufficient, however, to represent in the style of a historic narrative what is intended to convey a secret meaning in the garb of history, that those who have the capacity may work out for themselves all that relates to the subject."[135] He then expounds more fully the Tower of Babel story, and writes: "Now, in the next place, if any one has the capacity let him understand that in what assumes the form of history, and which contains some things that are literally true, while yet it conveys a deeper meaning...."[136]

After endeavouring to show that the "Lord" was more powerful than the other superintending Spirits of the different quarters of the earth, and that he sent his people forth to be punished by living under the dominion of the other powers, and afterwards reclaimed them with all of the less favoured nations who could be drawn in, Origen concludes by saying: "As we have previously observed, these remarks are to be understood as being made by us with a concealed meaning, by way of pointing out the mistakes of those who assert ..."[137] as did Celsus.

After remarking that "the object of Christianity is that we should become wise,"[138] Origen proceeds: "If you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, 'without,' and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. And He promises to those who believe on Him to send them wise men and scribes.... And Paul also in the catalogue of 'Charismata' bestowed by God, placed first 'the Word of wisdom,' and second, as being inferior to it, 'the word of knowledge,' but third, and lower down, 'faith.' And because he regarded 'the Word' as higher than miraculous powers, he for that reason places 'workings of miracles' and 'gifts of healings' in a lower place than gifts of the Word."[139]

The Gospel truly helped the ignorant, "but it is no hindrance to the knowledge of God, but an assistance, to have been educated, and to have studied the best opinions, and to be wise."[140] As for the unintelligent, "I endeavour to improve such also to the best of my ability, although I would not desire to build up the Christian community out of such materials. For I seek in preference those who are more clever and acute, because they are able to comprehend the meaning of the hard sayings."[141] Here we have plainly stated the ancient Christian idea, entirely at one with the considerations submitted in Chapter I. of this book. There is room for the ignorant in Christianity, but it is not intended only for them, and has deep teachings for the "clever and acute."

It is for these that he takes much pains to show that the Jewish and Christian Scriptures have hidden meanings, veiled under stories the outer meaning of which repels them as absurd, alluding to the serpent and the tree of life, and "the other statements which follow, which might of themselves lead a candid reader to see that all these things had, not inappropriately, an allegorical meaning."[142] Many chapters are devoted to these allegorical and mystical meanings, hidden beneath the words of the Old and New Testaments, and he alleges that Moses, like the Egyptians, gave histories with concealed meanings.[143] "He who deals candidly with histories"—this is Origen's general canon of interpretation—"and would wish to keep himself also from being imposed on by them, will exercise his judgment as to what statements he will give his assent to, and what he will accept figuratively, seeking to discover the meaning of the authors of such inventions, and from what statements he will withhold his beliefs, as having been written for the gratification of certain individuals. And we have said this by way of anticipation respecting the whole history related in the Gospels concerning Jesus."[144] A great part of his Fourth Book is taken up with illustrations of the mystical explanations of the Scripture stories, and anyone who wishes to pursue the subject can read through it.

In the De Principiis, Origen gives it as the received teaching of the Church "that the Scriptures were written by the Spirit of God, and have a meaning, not only such as is apparent at first sight, but also another, which escapes the notice of most. For those [words] which are written are the forms of certain Mysteries, and the images of divine things. Respecting which there is one opinion throughout the whole Church, that the whole law is indeed spiritual; but that the spiritual meaning which the law conveys is not known to all, but to those only on whom the grace of the Holy Spirit is bestowed in the word of wisdom and knowledge."[145] Those who remember what has already been quoted will see in the "Word of wisdom" and "the word of knowledge" the two typical mystical instructions, the spiritual and the intellectual.

In the Fourth Book of De Principiis, Origen explains at length his views on the interpretation of Scripture. It has a "body," which is the "common and historical sense"; a "soul," a figurative meaning to be discovered by the exercise of the intellect; and a "spirit," an inner and divine sense, to be known only by those who have "the mind of Christ." He considers that incongruous and impossible things are introduced into the history to arouse an intelligent reader, and compel him to search for a deeper explanation, while simple people would read on without appreciating the difficulties.[146]

Cardinal Newman, in his Arians of the Fourth Century, has some interesting remarks on the Disciplina Arcani, but, with the deeply-rooted ingrained scepticism of the nineteenth century, he cannot believe to the full in the "riches of the glory of the Mystery," or probably never for a moment conceived the possibility of the existence of such splendid realities. Yet he was a believer in Jesus, and the words of the promise of Jesus were clear and definite: "I will not leave you comfortless; I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you."[147] The promise was amply redeemed, for He came to them and taught them in His Mysteries; therein they saw Him, though the world saw Him no more, and they knew the Christ as in them, and their life as Christ's.

Cardinal Newman recognises a secret tradition, handed down from the Apostles, but he considers that it consisted of Christian doctrines, later divulged, forgetting that those who were told that they were not yet fit to receive it were not heathen, nor even catechumens under instruction, but full communicating members of the Christian Church. Thus he states that this secret tradition was later "authoritatively divulged 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 Irenaeus, 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 a 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 Bruno, the martyred knight-errant of philosophy, and Paracelsus, the much slandered scientist, who drew his knowledge directly from the original eastern fountain, instead of through Greek channels.

The sixteenth century saw the birth of Jacob Boehme (A.D. 1575-1624), the "inspired cobbler," an Initiate in obscuration truly, sorely persecuted by unenlightened men; and then too came S. Teresa, the much-oppressed and suffering Spanish mystic; and S. John of the Cross, a burning flame of intense devotion; and S. Francois de Sales. Wise was Rome in canonising these, wiser than the Reformation that persecuted Boehme, but the spirit of the Reformation was ever intensely anti-mystical, and wherever its breath hath passed the fair flowers of mysticism have withered as under the sirocco.

Rome, however, who, though she canonised Teresa dead, had sorely harried her while living—did ill with Mme. de Guyon (A.D. 1648-1717), a true mystic, and with Miguel de Molinos (1627-1696), worthy to sit near S. John of the Cross, who carried on in the seventeenth century the high devotion of the mystic, turned into a peculiarly passive form—the Quietist.

In this same century arose the school of Platonists in Cambridge, of whom Henry More (A.D. 1614-1687) may serve as salient example; also Thomas Vaughan, and Robert Fludd the Rosicrucian; and there is formed also the Philadelphian Society, and we see William Law (A.D. 1686-1761) active in the eighteenth century, and overlapping S. Martin (A.D. 1743-1803), whose writings have fascinated so many nineteenth century students.[156]

Nor should we omit Christian Rosenkreutz (d. A.D. 1484), whose mystic Society of the Rosy Cross, appearing in 1614, held true knowledge, and whose spirit was reborn in the "Comte de S. Germain," the mysterious figure that appears and disappears through the gloom, lit by lurid flashes, of the closing eighteenth century. Mystics too were some of the Quakers, the much-persecuted sect of Friends, seeking the illumination of the Inner Light, and listening ever for the Inner Voice. And many another mystic was there, "of whom the world was not worthy," like the wholly delightful and wise Mother Juliana of Norwich, of the fourteenth century, jewels of Christendom, too little known, but justifying Christianity to the world.

Yet, as we salute reverently these Children of the Light, scattered over the centuries, we are forced to recognise in them the absence of that union of acute intellect and high devotion which were welded together by the training of the Mysteries, and while we marvel that they soared so high, we cannot but wish that their rare gifts had been developed under that magnificent disciplina arcani.

Alphonse Louis Constant, better known under his pseudonym, Eliphas Levi, has put rather well the loss of the Mysteries, and the need for their re-institution. "A great misfortune befell Christianity. The betrayal of the Mysteries by the false Gnostics—for the Gnostics, that is, those who know, were the Initiates of primitive Christianity—caused the Gnosis to be rejected, and alienated the Church from the supreme truths of the Kabbala, which contain all the secrets of transcendental theology.... Let the most absolute science, let the highest reason, become once more the patrimony of the leaders of the people; let the sacerdotal art and the royal art take the double sceptre of antique initiations, and the social world will once more issue from its chaos. Burn the holy images no longer; demolish the temples no more; temples and images are necessary for men; but drive the hirelings from the house of prayer; let the blind be no longer leaders of the blind, reconstruct the hierarchy of intelligence and holiness, and recognise only those who know as the teachers of those who believe."[157]

Will the Churches of to-day again take up the mystic teaching, the Lesser Mysteries, and so prepare their children for the re-establishment of the Greater Mysteries, again drawing down the Angels as Teachers, and having as Hierophant the Divine Master, Jesus? On the answer to that question depends the future of Christianity.



CHAPTER IV.

THE HISTORICAL CHRIST.

We have already spoken, in the first chapter, on the identities existing in all the religions of the world, and we have seen that out of a study of these identities in beliefs, symbolisms, rites, ceremonies, histories, and commemorative festivals, has arisen a modern school which relates the whole of these to a common source in human ignorance, and in a primitive explanation of natural phenomena. From these identities have been drawn weapons for the stabbing of each religion in turn, and the most effective attacks on Christianity and on the historical existence of its Founder have been armed from this source. On entering now on the study of the life of the Christ, of the rites of Christianity, its sacraments, its doctrines, it would be fatal to ignore the facts marshalled by Comparative Mythologists. Rightly understood, they may be made serviceable instead of mischievous. We have seen that the Apostles and their successors dealt very freely with the Old Testament as having an allegorical and mystic sense far more important than the historical, though by no means negating it, and that they did not scruple to teach the instructed believer that some of the stories that were apparently historical were really purely allegorical. Nowhere, perhaps, is it more necessary to understand this than when we are studying the story of Jesus, surnamed the Christ, for when we do not disentangle the intertwisted threads, and see where symbols have been taken as events, allegories as histories, we lose most of the instructiveness of the narrative and much of its rarest beauty. We cannot too much insist on the fact that Christianity gains, it does not lose, when knowledge is added to faith and virtue, according to the apostolic injunction.[158] Men fear that Christianity will be weakened when reason studies it, and that it is "dangerous" to admit that events thought to be historical have the deeper significance of the mythical or mystical meaning. It is, on the contrary, strengthened, and the student finds, with joy, that the pearl of great price shines with a purer, clearer lustre when the coating of ignorance is removed and its many colours are seen.

There are two schools of thought at the present time, bitterly opposed to each other, who dispute over the story of the great Hebrew Teacher. According to one school there is nothing at all in the accounts of His life save myths and legends—myths and legends that were given as explanations of certain natural phenomena, survivals of a pictorial way of teaching certain facts of nature, of impressing on the minds of the uneducated certain grand classifications of natural events that were important in themselves, and that lent themselves to moral instruction. Those who endorse this view form a well-defined school to which belong many men of high education and strong intelligence, and round them gather crowds of the less instructed, who emphasise with crude vehemence the more destructive elements in their pronouncements. This school is opposed by that of the believers in orthodox Christianity, who declare that the whole story of Jesus is history, unadulterated by legend or myth. They maintain that this history is nothing more than the history of the life of a man born some nineteen centuries ago in Palestine, who passed through all the experiences set down in the Gospels, and they deny that the story has any significance beyond that of a divine and human life. These two schools stand in direct antagonism, one asserting that everything is legend, the other declaring that everything is history. Between them lie many phases of opinion generally labelled "freethinking," which regard the life-story as partly legendary and partly historical, but offer no definite and rational method of interpretation, no adequate explanation of the complex whole. And we also find, within the limits of the Christian Church, a large and ever-increasing number of faithful and devout Christians of refined intelligence, men and women who are earnest in their faith and religious in their aspirations, but who see in the Gospel story more than the history of a single divine Man. They allege—defending their position from the received Scriptures—that the story of the Christ has a deeper and more significant meaning than lies on the surface; while they maintain the historical character of Jesus, they at the same time declare that THE CHRIST is more than the man Jesus, and has a mystical meaning. In support of this contention they point to such phrases as that used by S. Paul: "My little children, of whom I travail in birth again again until Christ be formed in you";[159] here S. Paul obviously cannot refer to a historical Jesus, but to some forthputting from the human soul which is to him the shaping of Christ therein. Again the same teacher declares that though he had known Christ after the flesh yet from henceforth he would know him thus no more;[160] obviously implying that while he recognised the Christ of the flesh—Jesus—there was a higher view to which he had attained which threw into the shade the historical Christ. This is the view which many are seeking in our own days, and—faced by the facts of Comparative Religion, puzzled by the contradictions of the Gospels, confused by problems they cannot solve so long as they are tied down to the mere surface meanings of their Scripture—they cry despairingly that the letter killeth while the spirit giveth life, and seek to trace some deep and wide significance in a story which is as old as the religions of the world, and has always served as the very centre and life of every religion in which it has reappeared. These struggling thinkers, too unrelated and indefinite to be spoken of as forming a school, seem to stretch out a hand on one side to those who think that all is legend, asking them to accept a historical basis; on the other side they say to their fellow Christians that there is a growing danger lest, in clinging to a literal and unique meaning, which cannot be defended before the increasing knowledge of the day, the spiritual meaning should be entirely lost. There is a danger of losing "the story of the Christ," with that thought of the Christ which has been the support and inspiration of millions of noble lives in East and West, though the Christ be called by other names and worshipped under other forms; a danger lest the pearl of great price should escape from our hold, and man be left the poorer for evermore.

What is needed, in order that this danger may be averted, is to disentangle the different threads in the story of the Christ, and to lay them side by side—the thread of history, the thread of legend, the thread of mysticism. These have been intertwined into a single strand, to the great loss of the thoughtful, and in disentangling them we shall find that the story becomes more, not less, valuable as knowledge is added to it, and that here, as in all that is basically of the truth, the brighter the light thrown upon it the greater the beauty that is revealed.

We will study first the historical Christ; secondly, the mythic Christ; thirdly, the mystic Christ. And we shall find that elements drawn from all these make up the Jesus Christ of the Churches. They all enter into the composition of the grandiose and pathetic Figure which dominates the thoughts and the emotions of Christendom, the Man of Sorrows, the Saviour, the Lover and Lord of Men.

THE HISTORICAL CHRIST, OR JESUS THE HEALER AND TEACHER.

The thread of the life-story of Jesus is one which may be disentangled from those with which it is intertwined without any great difficulty. We may fairly here aid our study by reference to those records of the past which experts can reverify for themselves, and from which certain details regarding the Hebrew Teacher have been given to the world by H. P. Blavatsky and by others who are experts in occult investigation. Now in the minds of many there is apt to arise a challenge when this word "expert" is used in connection with occultism. Yet it only means a person who by special study, by special training, has accumulated a special kind of knowledge, and has developed powers that enable him to give an opinion founded on his own individual knowledge of the subject with which he is dealing. Just as we speak of Huxley as an expert in biology, as we speak of a Senior Wrangler as an expert in mathematics, or of Lyell as an expert in geology, so we may fairly call a man an expert in occultism who has first mastered intellectually certain fundamental theories of the constitution of man and the universe, and secondly has developed within himself the powers that are latent in everyone—and are capable of being developed by those who give themselves to appropriate studies—capacities which enable him to examine for himself the more obscure processes of nature. As a man may be born with a mathematical faculty, and by training that faculty year after year may immensely increase his mathematical capacity, so may a man be born with certain faculties within him, faculties belonging to the Soul, which he can develop by training and by discipline. When, having developed those faculties, he applies them to the study of the invisible world, such a man becomes an expert in Occult Science, and such a man can at his will reverify the records to which I have referred. Such reverification is as much out of the reach of the ordinary person as a mathematical book written in the symbols of the higher mathematics is out of the reach of those who are untrained in mathematical science. There is nothing exclusive in the knowledge save as every science is exclusive; those who are born with a faculty, and train the faculty, can master its appropriate science, while those who start in life without any faculty, or those who do not develop it if they have it, must be content to remain in ignorance. These are the rules everywhere of the obtaining of knowledge, in Occultism as in every other science.

The occult records partly endorse the story told in the Gospels, and partly do not endorse it; they show us the life, and thus enable us to disentangle it from the myths which are intertwined therewith.

The child whose Jewish name has been turned into that of Jesus was born in Palestine B.C. 105, during the consulate of Publius Rutilius Rufus and Gnaeus Mallius Maximus. His parents were well-born though poor, and he was educated in a knowledge of the Hebrew Scriptures. His fervent devotion and a gravity beyond his years led his parents to dedicate him to the religious and ascetic life, and soon after a visit to Jerusalem, in which the extraordinary intelligence and eagerness for knowledge of the youth were shown in his seeking of the doctors in the Temple, he was sent to be trained in an Essene community in the southern Judaean desert. When he had reached the age of nineteen he went on to the Essene monastery near Mount Serbal, a monastery which was much visited by learned men travelling from Persia and India to Egypt, and where a magnificent library of occult works—many of them Indian of the Trans-Himalayan regions—had been established. From this seat of mystic learning he proceeded later to Egypt. He had been fully instructed in the secret teachings which were the real fount of life among the Essenes, and was initiated in Egypt as a disciple of that one sublime Lodge from which every great religion has its Founder. For Egypt has remained one of the world-centres of the true Mysteries, whereof all semi-public Mysteries are the faint and far-off reflections. The Mysteries spoken of in history as Egyptian were the shadows of the true things "in the Mount," and there the young Hebrew received the solemn consecration which prepared him for the Royal Priesthood he was later to attain. So superhumanly pure and so full of devotion was he, that in his gracious manhood he stood out pre-eminently from the severe and somewhat fanatical ascetics among whom he had been trained, shedding on the stern Jews around him the fragrance of a gentle and tender wisdom, as a rose-tree strangely planted in a desert would shed its sweetness on the barrenness around. The fair and stately grace of his white purity was round him as a radiant moonlit halo, and his words, though few, were ever sweet and loving, winning even the most harsh to a temporary gentleness, and the most rigid to a passing softness. Thus he lived through nine-and-twenty years of mortal life, growing from grace to grace.

This superhuman purity and devotion fitted the man Jesus, the disciple, to become the temple of a loftier Power, of a mighty, indwelling Presence. The time had come for one of those Divine manifestations which from age to age are made for the helping of humanity, when a new impulse is needed to quicken the spiritual evolution of mankind, when a new civilisation is about to dawn. The world of the West was then in the womb of time, ready for the birth, and the Teutonic sub-race was to catch the sceptre of empire falling from the failing hands of Rome. Ere it started on its journey a World-Saviour must appear, to stand in blessing beside the cradle of the infant Hercules.

A mighty "Son of God" was to take flesh upon earth, a supreme Teacher, "full of grace and truth"—[161] One in whom the Divine Wisdom abode in fullest measure, who was verily "the Word" incarnate, Light and Life in outpouring richness, a very Fountain of the Waters of Life. Lord of Compassion and of Wisdom—such was His name—and from His dwelling in the Secret Places He came forth into the world of men.

For Him was needed an earthly tabernacle, a human form, the body of a man, and who so fit to yield his body in glad and willing service to One before whom Angels and men bow down in lowliest reverence, as this Hebrew of the Hebrews, this purest and noblest of "the Perfect," whose spotless body and stainless mind offered the best that humanity could bring? The man Jesus yielded himself a willing sacrifice, "offered himself without spot" to the Lord of Love, who took unto Himself that pure form as tabernacle, and dwelt therein for three years of mortal life.

This epoch is marked in the traditions embodied in the Gospels as that of the Baptism of Jesus, when the Spirit was seen "descending from heaven like a dove, and it abode upon Him,"[162] and a celestial voice proclaimed Him as the beloved Son, to whom men should give ear. Truly was He the beloved Son in whom the Father was well-pleased,[163] and from that time forward "Jesus began to preach,"[164] and was that wondrous mystery, "God manifest in the flesh"[165]—not unique in that He was God, for: "Is it not written in your law, I said, Ye are Gods? If he called them Gods, unto whom the word of God came, and the scripture cannot be broken; say ye of Him, whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?"[166] Truly all men are Gods, in respect to the Spirit within them, but not in all is the Godhead manifested, as in that well-beloved Son of the Most High.

To that manifested Presence the name of "the Christ" may rightly be given, and it was He who lived and moved in the form of the man Jesus over the hills and plains of Palestine, teaching, healing diseases, and gathering round Him as disciples a few of the more advanced souls. The rare charm of His royal love, outpouring from Him as rays from a sun, drew round Him the suffering, the weary, and the oppressed, and the subtly tender magic of His gentle wisdom purified, ennobled, and sweetened the lives that came into contact with His own. By parable and luminous imagery He taught the uninstructed crowds who pressed around Him, and, using the powers of the free Spirit, He healed many a disease by word or touch, reinforcing the magnetic energies belonging to His pure body with the compelling force of His inner life. Rejected by His Essene brethren among whom He first laboured—whose arguments against His purposed life of loving labour are summarised in the story of the temptation—because he carried to the people the spiritual wisdom that they regarded as their proudest and most secret treasure, and because His all-embracing love drew within its circle the outcast and the degraded—ever loving in the lowest as in the highest the Divine Self—He saw gathering round Him all too quickly the dark clouds of hatred and suspicion. The teachers and rulers of His nation soon came to eye Him with jealousy and anger; His spirituality was a constant reproach to their materialism, His power a constant, though silent, exposure of their weakness. Three years had scarcely passed since His baptism when the gathering storm outbroke, and the human body of Jesus paid the penalty for enshrining the glorious Presence of a Teacher more than man.

The little band of chosen disciples whom He had selected as repositories of His teachings were thus deprived of their Master's physical presence ere they had assimilated His instructions, but they were souls of high and advanced type, ready to learn the Wisdom, and fit to hand it on to lesser men. Most receptive of all was that "disciple whom Jesus loved," young, eager, and fervid, profoundly devoted to his Master, and sharing His spirit of all-embracing love. He represented, through the century that followed the physical departure of the Christ, the spirit of mystic devotion that sought the exstasis, the vision of and the union with the Divine, while the later great Apostle, S. Paul, represented the wisdom side of the Mysteries.

The Master did not forget His promise to come to them after the world had lost sight of Him,[167] and for something over fifty years He visited them in His subtle spiritual body, continuing the teachings He had begun while with them, and training them in a knowledge of occult truths. They lived together, for the most part, in a retired spot on the outskirts of Judaea, attracting no attention among the many apparently similar communities of the time, studying the profound truths He taught them and acquiring "the gifts of the Spirit."

These inner instructions, commenced during His physical life among them and carried on after He had left the body, formed the basis of the "Mysteries of Jesus," which we have seen in early Church History, and gave the inner life which was the nucleus round which gathered the heterogeneous materials which formed ecclesiastical Christianity.

In the remarkable fragment called the Pistis Sophia, we have a document of the greatest interest bearing on the hidden teaching, written by the famous Valentinus. In this it is said that during the eleven years immediately after His death Jesus instructed His disciples so far as "the regions of the first statutes only, and up to the regions of the first mystery, the mystery within the veil."[168] They had not so far learned the distribution of the angelic orders, of part whereof Ignatius speaks.[169] Then Jesus, being "in the Mount" with His disciples, and having received His mystic Vesture, the knowledge of all the regions and the Words of Power which unlocked them, taught His disciples further, promising: "I will perfect you in every perfection, from the mysteries of the interior to the mysteries of the exterior: I will fill you with the Spirit, so that ye shall be called spiritual, perfect in all perfections."[170] And He taught them of Sophia, the Wisdom, and of her fall into matter in her attempt to rise unto the Highest, and of her cries to the Light in which she had trusted, and of the sending of Jesus to redeem her from chaos, and of her crowning with His light, and leading forth from bondage. And He told them further of the highest Mystery the ineffable, the simplest and clearest of all, though the highest, to be known by him alone who utterly renounced the world;[171] by that knowledge men became Christs for such "men are myself, and I am these men," for Christ is that highest Mystery.[172] Knowing that, men are "transformed into pure light and are brought into the light."[173] And He performed for them the great ceremony of Initiation, the baptism "which leadeth to the region of truth and into the region of light," and bade them celebrate it for others who were worthy: "But hide ye this mystery, give it not unto every man, but unto him [only] who shall do all things which I have said unto you in my commandments."[174]

Thereafter, being fully instructed, the apostles went forth to preach, ever aided by their Master.

Moreover these same disciples and their earliest colleagues wrote down from memory all the public sayings and parables of the Master that they had heard, and collected with great eagerness any reports they could find, writing down these also, and circulating them all among those who gradually attached themselves to their small community. Various collections were made, any member writing down what he himself remembered, and adding selections from the accounts of others. The inner teachings, given by the Christ to His chosen ones, were not written down, but were taught orally to those deemed worthy to receive them, to students who formed small communities for leading a retired life, and remained in touch with the central body.

The historical Christ, then, is a glorious Being belonging to the great spiritual hierarchy that guides the spiritual evolution of humanity, who used for some three years the human body of the disciple Jesus; who spent the last of these three years in public teaching throughout Judaea and Samaria; who was a healer of diseases and performed other remarkable occult works; who gathered round Him a small band of disciples whom He instructed in the deeper truths of the spiritual life; who drew men to Him by the singular love and tenderness and the rich wisdom that breathed from His Person; and who was finally put to death for blasphemy, for teaching the inherent Divinity of Himself and of all men. He came to give a new impulse of spiritual life to the world; to re-issue the inner teachings affecting spiritual life; to mark out again the narrow ancient way; to proclaim the existence of the "Kingdom of Heaven," of the Initiation which admits to that knowledge of God which is eternal life; and to admit a few to that Kingdom who should be able to teach others. Round this glorious Figure gathered the myths which united Him to the long array of His predecessors, the myths telling in allegory the story of all such lives, as they symbolise the work of the Logos in the Kosmos and the higher evolution of the individual human soul.

But it must not be supposed that the work of the Christ for His followers was over after He had established the Mysteries, or was confined to rare appearances therein. That Mighty One who had used the body of Jesus as His vehicle, and whose guardian care extends over the whole spiritual evolution of the fifth race of humanity, gave into the strong hands of the holy disciple who had surrendered to Him his body the care of the infant Church. Perfecting his human evolution, Jesus became one of the Masters of Wisdom, and took Christianity under His special charge, ever seeking to guide it to the right lines, to protect, to guard and nourish it. He was the Hierophant in the Christian Mysteries, the direct Teacher of the Initiates. His the inspiration that kept alight the Gnosis in the Church, until the superincumbent mass of ignorance became so great that even His breath could not fan the flame sufficiently to prevent its extinguishment. His the patient labour which strengthened soul after soul to endure through the darkness, and cherish within itself the spark of mystic longing, the thirst to find the Hidden God. His the steady inpouring of truth into every brain ready to receive it, so that hand stretched out to hand across the centuries and passed on the torch of knowledge, which thus was never extinguished. His the Form which stood beside the rack and in the flames of the burning pile, cheering His confessors and His martyrs, soothing the anguish of their pains, and filling their hearts with His peace. His the impulse which spoke in the thunder of Savonarola, which guided the calm wisdom of Erasmus, which inspired the deep ethics of the God-intoxicated Spinoza. His the energy which impelled Roger Bacon, Galileo, and Paracelsus in their searchings into nature. His the beauty that allured Fra Angelica and Raphael and Leonardo da Vinci, that inspired the genius of Michelangelo, that shone before the eyes of Murillo, and that gave the power that raised the marvels of the world, the Duomo of Milan, the San Marco of Venice, the Cathedral of Florence. His the melody that breathed in the masses of Mozart, the sonatas of Beethoven, the oratorios of Handel, the fugues of Bach, the austere splendour of Brahms. His the Presence that cheered the solitary mystics, the hunted occultists, the patient seekers after truth. By persuasion and by menace, by the eloquence of a S. Francis and by the gibes of a Voltaire, by the sweet submission of a Thomas a Kempis, and the rough virility of a Luther, He sought to instruct and awaken, to win into holiness or to scourge from evil. Through the long centuries He has striven and laboured, and, with all the mighty burden of the Churches to carry, He has never left uncared for or unsolaced one human heart that cried to Him for help. And now He is striving to turn to the benefit of Christendom part of the great flood of the Wisdom poured out for the refreshing of the world, and He is seeking through the Churches for some who have ears to hear the Wisdom, and who will answer to His appeal for messengers to carry it to His flock: "Here am I; send me."



CHAPTER V.

THE MYTHIC CHRIST.

We have already seen the use that is made of Comparative Mythology against Religion, and some of its most destructive attacks have been levelled against the Christ. His birth of a Virgin at "Christmas," the slaughter of the Innocents, His wonder-working and His teachings, His crucifixion, resurrection, and ascension—all these events in the story of His life are pointed to in the stories of other lives, and His historical existence is challenged on the strength of these identities. So far as the wonder-working and the teachings are concerned, we may briefly dismiss these first with the acknowledgment that most great Teachers have wrought works which, on the physical plane, appear as miracles in the sight of their contemporaries, but are known by occultists to be done by the exercise of powers possessed by all Initiates above a certain grade. The teachings He gave may also be acknowledged to be non-original; but where the student of Comparative Mythology thinks that he has proved that none is divinely inspired, when he shows that similar moral teachings fell from the lips of Manu, from the lips of the Buddha, from the lips of Jesus, the occultist says that certainly Jesus must have repeated the teachings of His predecessors, since He was a messenger from the same Lodge. The profound verities touching the divine and the human Spirit were as much truths twenty thousand years before Jesus was born in Palestine as after He was born; and to say that the world was left without such teaching, and that man was left in moral darkness from his beginnings to twenty centuries ago, is to say that there was a humanity without a Teacher, children without a Father, human souls crying for light into a darkness that gave them no answer—a conception as blasphemous of God as it is desperate for man, a conception contradicted by the appearance of every Sage, by the mighty literature, by the noble lives, in the thousands of ages ere the Christ came forth.

Recognising then in Jesus the great Master of the West, the leading Messenger of the Lodge to the western world, we must face the difficulty which has made havoc of this belief in the minds of many: Why are the festivals that commemorate events in the life of Jesus found in pre-Christian religions, and in them commemorate identical events in the lives of other Teachers?

Comparative Mythology, which has drawn public attention to this question in modern times, may be said to be about a century old, dating from the appearance of Dulaure's Histoire Abregee de differens Cultes, of Dupuis' Origine de tous les Cultes, of Moor's Hindu Pantheon, and of Godfrey Higgins' Anacalypsis. These works were followed by a shoal of others, growing more scientific and rigid in their collection and comparison of facts, until it has become impossible for any educated person to even challenge the identities and similarities existing in every direction. Christians are not to be found, in these days, who are prepared to contend that Christian symbols, rites, and ceremonies are unique—except, indeed, among the ignorant. There we still behold simplicity of belief hand-in-hand with ignorance of facts; but outside this class we do not find even the most devout Christians alleging that Christianity has not very much in common with faiths older than itself. But it is well known that in the first centuries "after Christ" these likenesses were on all hands admitted, and that modern Comparative Mythology is only repeating with great precision that which was universally recognised in the Early Church. Justin Martyr, for instance, crowds his pages with references to the religions of his time, and if a modern assailant of Christianity would cite a number of cases in which Christian teachings are identical with those of elder religions, he can find no better guides than the apologists of the second century. They quote Pagan teachings, stories, and symbols, pleading that the very identity of the Christian with these should prevent the off-hand rejection of the latter as in themselves incredible. A curious reason is, indeed, given for this identity, one that will scarcely find many adherents in modern days. Says Justin Martyr: "Those who hand down the myths which the poets have made adduce no proof to the youths who learn them; and we proceed to demonstrate that they have been uttered by the influence of the wicked demons, to deceive and lead astray the human race. For having heard it proclaimed through the prophets that the Christ was to come, and that the ungodly among men were to be punished by fire, they put forward many to be called sons of Jupiter, under the impression that they would be able to produce in men the idea that the things which were said with regard to Christ were mere marvellous tales, like the things which were said by the poets." "And the devils, indeed, having heard this washing published by the prophet, instigated those who enter their temples, and are about to approach them with libations and burnt offerings, also to sprinkle themselves; and they cause them also to wash themselves entirely as they depart." "Which [the Lord's Supper] the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done."[175] "For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed."[176]

These identities were thus regarded as the work of devils, copies of the Christian originals, largely circulated in the pre-Christian world with the object of prejudicing the reception of the truth when it came. There is a certain difficulty in accepting the earlier statements as copies and the later as originals, but without disputing with Justin Martyr whether the copies preceded the original or the original the copies, we may be content to accept his testimony as to the existence of these identities between the faith flourishing in the Roman empire of his time and the new religion he was engaged in defending.

Tertullian speaks equally plainly, stating the objection made in his days also to Christianity, that "the nations who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy." "So they do," he answers quite frankly, "but these cheat themselves with waters that are widowed. For washing is the channel through which they are initiated into some sacred rites of some notorious Isis or Mithra; and the Gods themselves they honour by washings.... At the Apollinarian and Eleusinian games they are baptised; and they presume that the effect of their doing that is the regeneration and the remission of the penalties due to their perjuries. Which fact, being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, while we find him too practising baptism in his subjects."[177]

To solve the difficulty of these identities we must study the Mythic Christ, the Christ of the solar myths or legends, these myths being the pictorial forms in which certain profound truths were given to the world.

Now a "myth" is by no means what most people imagine it to be—a mere fanciful story erected on a basis of fact, or even altogether apart from fact. A myth is far truer than a history, for a history only gives a story of the shadows, whereas a myth gives a story of the substances that cast the shadows. As above so below; and first above and then below. There are certain great principles according to which our system is built; there are certain laws by which these principles are worked out in detail; there are certain Beings who embody the principles and whose activities are the laws; there are hosts of inferior beings who act as vehicles for these activities, as agents, as instruments; there are the Egos of men intermingled with all these, performing their share of the great kosmic drama. These multifarious workers in the invisible worlds cast their shadows on physical matter, and these shadows are "things"—the bodies, the objects, that make up the physical universe. These shadows give but a poor idea of the objects that cast them, just as what we call shadows down here give but a poor idea of the objects that cast them; they are mere outlines, with blank darkness in lieu of details, and have only length and breadth, no depth.

History is an account, very imperfect and often distorted, of the dance of these shadows in the shadow-world of physical matter. Anyone who has seen a clever Shadow-Play, and has compared what goes on behind the screen on which the shadows are cast with the movements of the shadows on the screen, may have a vivid idea of the illusory nature of the shadow-actions, and may draw therefrom several not misleading analogies.[178]

Myth is an account of the movements of those who cast the shadows; and the language in which the account is given is what is called the language of symbols. Just as here we have words which stand for things—as the word "table" is a symbol for a recognised article of a certain kind—so do symbols stand for objects on higher planes. They are a pictorial alphabet, used by all myth-writers, and each has its recognised meaning. A symbol is used to signify a certain object just as words are used down here to distinguish one thing from another, and so a knowledge of symbols is necessary for the reading of a myth. For the original tellers of great myths are ever Initiates, who are accustomed to use the symbolic language, and who, of course, use symbols in their fixed and accepted meanings.

A symbol has a chief meaning, and then various subsidiary meanings related to that chief meaning. For instance, the Sun is the symbol of the Logos; that is its chief or primary significance. But it stands also for an incarnation of the Logos, or for any of the great Messengers who represent Him for the time, as an ambassador represents his King. High Initiates who are sent on special missions to incarnate among men and live with them for a time as Rulers or Teachers, would be designated by the symbol of the Sun; for though it is not their symbol in an individual sense, it is theirs in virtue of their office.

All those who are signified by this symbol have certain characteristics, pass through certain situations, perform certain activities, during their lives on earth. The Sun is the physical shadow, or body, as it is called, of the Logos; hence its yearly course in nature reflects His activity, in the partial way in which a shadow represents the activity of the object that casts it. The Logos, "the Son of God," descending into matter, has as shadow the annual course of the Sun, and the Sun-Myth tells it. Hence, again, an incarnation of the Logos, or one of His high ambassadors, will also represent that activity, shadow-like, in His body as a man. Thus will necessarily arise identities in the life-histories of these ambassadors. In fact, the absence of such identities would at once point out that the person concerned was not a full ambassador, and that his mission was of a lower order.

The Solar Myth, then, is a story which primarily representing the activity of the Logos, or Word, in the kosmos, secondarily embodies the life of one who is an incarnation of the Logos, or is one of His ambassadors. The Hero of the myth is usually represented as a God, or Demi-God, and his life, as will be understood by what has been said above, must be outlined by the course of the Sun, as the shadow of the Logos. The part of the course lived out during the human life is that which falls between the winter solstice and the reaching of the zenith in summer. The Hero is born at the winter solstice, dies at the spring equinox, and, conquering death, rises into mid-heaven.

The following remarks are interesting in this connection, though looking at myth in a more general way, as an allegory, picturing inner truths: "Alfred de Vigny has said that legend is frequently more true than history, because legend recounts not acts which are often incomplete and abortive, but the genius itself of great men and great nations. It is pre-eminently to the Gospel that this beautiful thought is applicable, for the Gospel is not merely the narration of what has been; it is the sublime narration of what is and what always will be. Ever will the Saviour of the world be adored by the kings of intelligence, represented by the Magi; ever will He multiply the eucharistic bread, to nourish and comfort our souls; ever, when we invoke Him in the night and the tempest, will He come to us walking on the waters, ever will He stretch forth His hand and make us pass over the crests of the billows; ever will He cure our distempers and give back light to our eyes; ever will He appear to His faithful, luminous and transfigured upon Tabor, interpreting the law of Moses and moderating the zeal of Elias."[179]

We shall find that myths are very closely related to the Mysteries, for part of the Mysteries consisted in showing living pictures of the occurrences in the higher worlds that became embodied in myths. In fact in the Pseudo-Mysteries, mutilated fragments of the living pictures of the true Mysteries were represented by actors who acted out a drama, and many secondary myths are these dramas put into words.

The broad outlines of the story of the Sun-God are very clear, the eventful life of the Sun-God being spanned within the first six months of the solar year, the other six being employed in the general protecting and preserving. He is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th of December, when the sign Virgo is rising above the horizon; born as this sign is rising, he is born always of a virgin, and she remains a virgin after she has given birth to her Sun-Child, as the celestial Virgo remains unchanged and unsullied when the Sun comes forth from her in the heavens. Weak, feeble as an infant is he, born when the days are shortest and the nights are longest—we are on the north of the equatorial line—surrounded with perils in his infancy, and the reign of the darkness far longer than his in his early days. But he lives through all the threatening dangers, and the day lengthens towards the spring equinox, till the time comes for the crossing over, the crucifixion, the date varying with each year. The Sun-God is sometimes found sculptured within the circle of the horizon, with the head and feet touching the circle at north and south, and the outstretched hands at east and west—"He was crucified." After this he rises triumphantly and ascends into heaven, and ripens the corn and the grape, giving his very life to them to make their substance and through them to his worshippers. The God who is born at the dawning of December 25th is ever crucified at the spring equinox, and ever gives his life as food to his worshippers—these are among the most salient marks of the Sun-God. The fixity of the birth-date and the variableness of the death-date are full of significance, when we remember that the one is a fixed and the other a variable solar position. "Easter" is a movable event, calculated by the relative positions of sun and moon, an impossible way of fixing year by year the anniversary of a historical event, but a very natural and indeed inevitable way of calculating a solar festival. These changing dates do not point to the history of a man, but to the Hero of a solar myth.

These events are reproduced in the lives of the various Solar Gods, and antiquity teems with illustrations of them. Isis of Egypt like Mary of Bethlehem was our Immaculate Lady, Star of the Sea, Queen of Heaven, Mother of God. We see her in pictures standing on the crescent moon, star-crowned; she nurses her child Horus, and the cross appears on the back of the seat in which he sits on his mother's knee. The Virgo of the Zodiac is represented in ancient drawings as a woman suckling a child—the type of all future Madonnas with their divine Babes, showing the origin of the symbol. Devaki is likewise figured with the divine Krishna in her arms, as is Mylitta, or Istar, of Babylon, also with the recurrent crown of stars, and with her child Tammuz on her knee. Mercury and Aesculapius, Bacchus and Hercules, Perseus and the Dioscuri, Mithras and Zarathustra, were all of divine and human birth.

The relation of the winter solstice to Jesus is also significant. The birth of Mithras was celebrated in the winter solstice with great rejoicings, and Horus was also then born: "His birth is one of the greatest mysteries of the [Egyptian] religion. Pictures representing it appeared on the walls of temples.... He was the child of Deity. At Christmas time, or that answering to our festival, his image was brought out of the sanctuary with peculiar ceremonies, as the image of the infant Bambino is still brought out and exhibited at Rome."[180]

On the fixing of the 25th December as the birthday of Jesus, Williamson has the following: "All Christians know that the 25th December is now the recognised festival of the birth of Jesus, but few are aware that this has not always been so. There have been, it is said, one hundred and thirty-six different dates fixed on by different Christian sects. Lightfoot gives it as 15th September, others as in February or August. Epiphanius mentions two sects, one celebrating it in June, the other in July. The matter was finally settled by Pope Julius I., in 337 A.D., and S. Chrysostom, writing in 390, says: 'On this day [i.e. 25th December] also the birth of Christ was lately fixed at Rome, in order that while the heathen were busy with their ceremonies [the Brumalia, in honour of Bacchus] the Christians might perform their rites undisturbed.' Gibbon in his Decline and Fall of the Roman Empire, writes: 'The [Christian] Romans, as ignorant as their brethren of the real date of his [Christ's birth] fixed the solemn festival to the 25th December, the Brumalia or winter solstice, when the Pagans annually celebrated the birth of the Sun.' King, in his Gnostics and their Remains, also says: 'The ancient festival held on the 25th December in honour of the birthday of the Invincible One,[181] and celebrated by the great games at the Circus, was afterwards transferred to the commemoration of the birth of Christ, the precise date of which many of the Fathers confess was then unknown;' while at the present day Canon Farrar writes that 'all attempts to discover the month and day of the nativity are useless. No data whatever exist to enable us to determine them with even approximate accuracy.' From the foregoing it is apparent that the great festival of the winter solstice has been celebrated during past ages, and in widely separated lands, in honour of the birth of a God, who is almost invariably alluded to as a 'Saviour,' and whose mother is referred to as a pure virgin. The striking resemblances, too, which have been instanced not only in the birth but in the life of so many of these Saviour-Gods are far too numerous to be accounted for by any mere coincidence."[182]

In the case of the Lord Buddha we may see how a myth attaches itself to a historical personage. The story of His life is well known, and in the current Indian accounts the birth-story is simple and human. But in the Chinese account He is born of a virgin, Mayadevi, the archaic myth finding in Him a new Hero.

Williamson also tells us that fires were and are lighted on the 25th December on the hills among Keltic peoples, and these are still known among the Irish and the Scotch Highlanders as Bheil or Baaltinne, the fires thus bearing the name of Bel, Bal, or Baal, their ancient Deity, the Sun-God, though now lighted in honour of Christ.[183]

Rightly considered, the Christmas festival should take on new elements of rejoicing and of sacredness, when the lovers of Christ see in it the repetition of an ancient solemnity, see it stretching all the world over, and far, far back into dim antiquity; so that the Christmas bells are ringing throughout human history, and sound musically out of the far-off night of time. Not in exclusive possession, but in universal acceptance, is found the hallmark of truth.

The death-date, as said above, is not a fixed one, like the birth-date. The date of the death is calculated by the relative positions of Sun and Moon at the spring equinox, varying with each year, and the death-date of each Solar Hero is found to be celebrated in this connection. The animal adopted as the symbol of the Hero is the sign of the Zodiac in which the Sun is at the vernal equinox of his age, and this varies with the precession of the equinoxes. Oannes of Assyria had the sign of Pisces, the Fish, and is thus figured. Mithra is in Taurus, and, therefore, rides on a Bull, and Osiris was worshipped as Osiris-Apis, or Serapis, the Bull. Merodach of Babylon was worshipped as a Bull, as was Astarte of Syria. When the Sun is in the sign of Aries, the Ram or Lamb, we have Osiris again as Ram, and so also Astarte, and Jupiter Ammon, and it is this same animal that became the symbol of Jesus—the Lamb of God. The use of the Lamb as His symbol, often leaning on a cross, is common in the sculptures of the catacombs. On this Williamson says: "In the course of time the Lamb was represented on the cross, but it was not until the sixth synod of Constantinople, held about the year 680, that it was ordained that instead of the ancient symbol, the figure of a man fastened to a cross should be represented. This canon was confirmed by Pope Adrian I."[184] The very ancient Pisces is also assigned to Jesus, and He is thus pictured in the catacombs.

The death and resurrection of the Solar Hero at or about the vernal equinox is as wide-spread as his birth at the winter solstice. Osiris was then slain by Typhon, and He is pictured on the circle of the horizon, with outstretched arms, as if crucified—a posture originally of benediction, not of suffering. The death of Tammuz was annually bewailed at the spring equinox in Babylonia and Syria, as were Adonis in Syria and Greece, and Attis in Phrygia, pictured "as a man fastened with a lamb at the foot."[185] Mithras' death was similarly celebrated in Persia, and that of Bacchus and Dionysius—one and the same—in Greece. In Mexico the same idea re-appears, as usual accompanied with the cross.

In all these cases the mourning for the death is immediately followed by the rejoicing over the resurrection, and on this it is interesting to notice that the name of Easter has been traced to the virgin-mother of the slain Tammuz, Ishtar.[186]

It is interesting also to notice that the fast preceding the death at the vernal equinox,—the modern Lent—is found in Mexico, Egypt, Persia, Babylon, Assyria, Asia Minor, in some cases definitely for forty days.[187]

In the Pseudo-Mysteries, the Sun-God story was dramatised, and in the ancient Mysteries it was lived by the Initiate, and hence the solar "myths" and the great facts of Initiation became interwoven together. Hence when the Master Christ became the Christ of the Mysteries, the legends of the older Heroes of those Mysteries gathered round Him, and the stories were again recited with the latest divine Teacher as the representative of the Logos in the Sun. Then the festival of His nativity became the immemorial date when the Sun was born of the Virgin, when the midnight sky was filled with the rejoicing hosts of the celestials, and

Very early, very early, Christ was born.

As the great legend of the Sun gathered round Him, the sign of the Lamb became that of His crucifixion as the sign of the Virgin had become that of His birth. We have seen that the Bull was sacred to Mithras and the Fish to Oannes, and that the Lamb was sacred to Christ, and for the same reason; it was the sign of the spring equinox, at the period of history in which He crossed the great circle of the horizon, was "crucified in space."

These Sun myths, ever recurring throughout the ages, with a different name for their Hero in each new recension, cannot pass unrecognised by the student, though they may naturally and rightly be ignored by the devotee; and when they are used as a weapon to mutilate or destroy the majestic figure of the Christ, they must be met, not by denying the facts, but by understanding the deeper meaning of the stories, the spiritual truths that the legends expressed under a veil.

Why have these legends mingled with the history of Jesus, and crystallised round Him, as a historical personage? These are really the stories not of a particular individual named Jesus but of the universal Christ; of a Man who symbolised a Divine Being, and who represented a fundamental truth in nature; a Man who filled a certain office and held a certain characteristic position towards humanity; standing towards humanity in a special relationship, renewed age after age, as generation succeeded generation, as race gave way to race. Hence He was, as are all such, the "Son of Man," a peculiar and distinctive title, the title of an office, not of an individual. The Christ of the Solar Myth was the Christ of the Mysteries, and we find the secret of the mythic in the mystic Christ.



CHAPTER VI.

THE MYSTIC CHRIST.

We now approach that deeper side of the Christ story that gives it its real hold upon the hearts of men. We approach that perennial life which bubbles up from an unseen source, and so baptises its representative with its lucent flood that human hearts cling round the Christ, and feel that they could almost more readily reject the apparent facts of history than deny that which they intuitively feel to be a vital, an essential truth of the higher life. We draw near the sacred portal of the Mysteries, and lift a corner of the veil that hides the sanctuary.

We have seen that, go back as far as we may into antiquity, we find everywhere recognised the existence of a hidden teaching, a secret doctrine, given under strict and exacting conditions to approved candidates by the Masters of Wisdom. Such candidates were initiated into "The Mysteries"—a name that covers in antiquity, as we have seen, all that was most spiritual in religion, all that was most profound in philosophy, all that was most valuable in science. Every great Teacher of antiquity passed through the Mysteries and the greatest were the Hierophants of the Mysteries; each who came forth into the world to speak of the invisible worlds had passed through the portal of Initiation and had learned the secret of the Holy Ones from Their own lips: each who came forth came forth with the same story, and the solar myths are all versions of this story, identical in their essential features, varying only in their local colour.

This story is primarily that of the descent of the Logos into matter, and the Sun-God is aptly His symbol, since the Sun is His body, and He is often described as "He that dwelleth in the Sun." In one aspect, the Christ of the Mysteries is the Logos descending into matter, and the great Sun-Myth is the popular teaching of this sublime truth. As in previous cases, the Divine Teacher, who brought the Ancient Wisdom and republished it in the world, was regarded as a special manifestation of the Logos, and the Jesus of the Churches was gradually draped with the stories which belonged to this great One; thus He became identified, in Christian nomenclature, with the Second Person in the Trinity, the Logos, or Word of God,[188] and the salient events recounted in the myth of the Sun-God became the salient events of the story of Jesus, regarded as the incarnate Deity, the "mythic Christ." As in the macrocosm, the kosmos, the Christ of the Mysteries represents the Logos, the Second Person in the Trinity, so in the microcosm, man, does He represent the second aspect of the Divine Spirit in man—hence called in man "the Christ."[189] The second aspect of the Christ of the Mysteries is then the life of the Initiate, the life which is entered on at the first great Initiation, at which the Christ is born in man, and after which He develops in man. To make this quite intelligible, we must consider the conditions imposed on the candidate for Initiation, and the nature of the Spirit in man.

Only those could be recognised as candidates for Initiation who were already good as men count goodness, according to the strict measure of the law. Pure, holy, without defilement, clean from sin, living without transgression—such were some of the descriptive phrases used of them.[190] Intelligent also must they be, of well-developed and well-trained minds.[191] The evolution carried on in the world life after life, developing and mastering the powers of the mind, the emotions, and the moral sense, learning through exoteric religions, practising the discharge of duties, seeking to help and lift others—all this belongs to the ordinary life of an evolving man. When all this is done, the man has become "a good man," the Chrestos of the Greeks, and this he must be ere he can become the Christos, the Anointed. Having accomplished the exoteric good life, he becomes a candidate for the esoteric life, and enters on the preparation for Initiation, which consists in the fulfilment of certain conditions.

These conditions mark out the attributes he is to acquire, and while he is labouring to create these, he is sometimes said to be treading the Probationary Path, the Path which leads up to the "Strait Gate," beyond which is the "Narrow Way," or the "Path of Holiness," the "Way of the Cross." He is not expected to develop these attributes perfectly, but he must have made some progress in all of them, ere the Christ can be born in him. He must prepare a pure home for that Divine Child who is to develop within him.

The first of these attributes—they are all mental and moral—is Discrimination; this means that the aspirant must begin to separate in his mind the Eternal from the Temporary, the Real from the Unreal, the True from the False, the Heavenly from the Earthly. "The things which are seen are temporal," says the Apostle; "but the things which are not seen are eternal."[192] Men are constantly living under the glamour of the seen, and are blinded by it to the unseen. The aspirant must learn to discriminate between them, so that what is unreal to the world may become real to him, and that which is real to the world may to him become unreal, for thus only is it possible to "walk by faith, not by sight."[193] And thus also must a man become one of those of whom the Apostle says that they "are of full age, even those who by reason of use have their senses exercised to discern both good and evil."[194] Next, this sense of unreality must breed in him Disgust with the unreal and the fleeting, the mere husks of life, unfit to satisfy hunger, save the hunger of swine.[195] This stage is described in the emphatic language of Jesus: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."[196] Truly a "hard saying," and yet out of this hatred will spring a deeper, truer, love, and the stage may not be escaped on the way to the Strait Gate. Then the aspirant must learn Control of thoughts, and this will lead to Control of actions, the thought being, to the inner eye, the same as the action: "Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart."[197] He must acquire Endurance, for they who aspire to tread "the Way of the Cross" will have to brave long and bitter sufferings, and they must be able to endure, "as seeing Him who is invisible."[198] He must add to these Tolerance, if he would be the child of Him who "maketh His sun to rise on the evil, and on the good, and sendeth rain on the just and on the unjust,"[199] the disciple of Him who bade His apostles not to forbid a man to use His name because he did not follow with them.[200] Further, he must acquire the Faith to which nothing is impossible,[201] and the Balance which is described by the Apostle.[202] Lastly, he must seek only "those things which are above,"[203] and long to reach the beatitude of the vision of and union with God.[204] When a man has wrought these qualities into his character he is regarded as fit for Initiation, and the Guardians of the Mysteries will open for him the Strait Gate. Thus, but thus only, he becomes the prepared candidate.

Now, the Spirit in man is the gift of the Supreme God, and contains within itself the three aspects of the Divine Life—Intelligence, Love, Will—being the Image of God. As it evolves, it first develops the aspect of Intelligence, develops the intellect, and this evolution is effected in the ordinary life in the world. To have done this to a high point, accompanying it with moral development, brings the evolving man to the condition of the candidate. The second aspect of the Spirit is that of Love, and the evolution of that is the evolution of the Christ. In the true Mysteries this evolution is undergone—the disciple's life is the Mystery Drama, and the Great Initiations mark its stages. In the Mysteries performed on the physical plane these used to be dramatically represented, and the ceremonies followed in many respects "the pattern" ever shown forth "on the Mount," for they were the shadows in a deteriorating age of the mighty Realities in the spiritual world.

The Mystic Christ, then, is twofold—the Logos, the Second Person of the Trinity, descending into matter, and the Love, or second, aspect of the unfolding Divine Spirit in man. The one represents kosmic processes carried on in the past and is the root of the Solar Myth; the other represents a process carried on in the individual, the concluding stage of his human evolution, and added many details in the Myth. Both of these have contributed to the Gospel story, and together form the Image of the "Mystic Christ."

Let us consider first the kosmic Christ, Deity becoming enveloped in matter, the becoming incarnate of the Logos, the clothing of God in "flesh."

When the matter which is to form our solar system is separated off from the infinite ocean of matter which fills space, the Third Person of the Trinity—the Holy Spirit—pours His Life into this matter to vivify it, that it may presently take form. It is then drawn together, and form is given to it by the life of the Logos, the Second Person of the Trinity, who sacrifices Himself by putting on the limitations of matter, becoming the "Heavenly Man," in whose Body all forms exist, of whose Body all forms are part. This was the kosmic story, dramatically shown in the Mysteries—in the true Mysteries seen as it occurred in space, in the physical plane Mysteries represented by magical or other means, and in some parts by actors.

These processes are very distinctly stated in the Bible; when the "Spirit of God moved upon the face of the waters" in the darkness that was "upon the face of the deep,"[205] the great deep of matter showed no forms, it was void, inchoate. Form was given by the Logos, the Word, of whom it is written that "all things were made by Him; and without Him was not anything made that was made."[206] C. W. Leadbeater has well put it: "The result of this first great outpouring [the 'moving' of the Spirit] is the quickening of that wonderful and glorious vitality which pervades all matter (inert though it may seem to our dim physical eyes), so that the atoms of the various planes develop, when electrified by it, all sorts of previously latent attractions and repulsions, and enter into combinations of all kinds."[207]

Only when this work 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.