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The object of this book is to suggest certain lines of thought as to the deep truths underlying Christianity, truths generally overlooked, and only too often denied.
This book has 176 pages in the PDF version, and was originally published in 1905.
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Excerpt from 'Esoteric Christianity'
Many, perhaps most, who see the title of this book will at once traverse it, and will deny that there is anything valuable which can be rightly described as "Esoteric Christianity." There is a wide-spread, and withal a popular, idea that there is no such thing as an occult teaching in connection with Christianity, and that "The Mysteries," whether Lesser or Greater, were a purely Pagan institution. The very name of "The Mysteries of Jesus," so familiar in the ears of the Christians of the first centuries, would come with a shock of surprise on those of their modern successors, and, if spoken as denoting a special and definite institution in the Early Church, would cause a smile of incredulity. It has actually been made a matter of boast that Christianity has no secrets, that whatever it has to say it says to all, and whatever it has to teach it teaches to all. Its truths are supposed to be so simple, that "a way-faring man, though a fool, may not err therein," and the "simple Gospel" has become a stock phrase.
It is necessary, therefore, to prove clearly that in the Early Church, at least, Christianity was no whit behind other great religions in possessing a hidden side, and that it guarded, as a priceless treasure, the secrets revealed only to a select few in its Mysteries. But ere doing this it will be well to consider the whole question of this hidden side of religions, and to see why such a side must exist if a religion is to be strong and stable; for thus its existence in Christianity will appear as a foregone conclusion, and the references to it in the writings of the Christian Fathers will appear simple and natural instead of surprising and unintelligible. As a historical fact, the existence of this esotericism is demonstrable; but it may also be shown that intellectually it is a necessity.
The first question we have to answer is: What is the object of religions? They are given to the world by men wiser than the masses of the people on whom they are bestowed, and are intended to quicken human evolution. In order to do this effectively they must reach individuals and influence them. Now all men are not at the same level of evolution, but evolution might be figured as a rising gradient, with men stationed on it at every point. The most highly evolved are far above the least evolved, both in intelligence and character; the capacity alike to understand and to act varies at every stage. It is, therefore, useless to give to all the same religious teaching; that which would help the intellectual man would be entirely unintelligible to the stupid, while that which would throw the saint into ecstasy would leave the criminal untouched. If, on the other hand, the teaching be suitable to help the unintelligent, it is intolerably crude and jejune to the philosopher, while that which redeems the criminal is utterly useless to the saint. Yet all the types need religion, so that each may reach upward to a life higher than that which he is leading, and no type or grade should be sacrificed to any other. Religion must be as graduated as evolution, else it fails in its object.
Next comes the question: In what way do religions seek to quicken human evolution? Religions seek to evolve the moral and intellectual natures, and to aid the spiritual nature to unfold itself. Regarding man as a complex being, they seek to meet him at every point of his constitution, and therefore to bring messages suitable for each, teachings adequate to the most diverse human needs. Teachings must therefore be adapted to each mind and heart to which they are addressed. If a religion does not reach and master the intelligence, if it does not purify and inspire the emotions, it has failed in its object, so far as the person addressed is concerned.
Not only does it thus direct itself to the intelligence and the emotions, but it seeks,[Pg 5] as said, to stimulate the unfoldment of the spiritual nature. It answers to that inner impulse which exists in humanity, and which is ever pushing the race onwards. For deeply within the heart of all—often overlaid by transitory conditions, often submerged under pressing interests and anxieties—there exists a continual seeking after God. "As the hart panteth after the water-brooks, so panteth" humanity after God. The search is sometimes checked for a space, and the yearning seems to disappear. Phases recur in civilisation and in thought, wherein this cry of the human Spirit for the divine—seeking its source as water seeks its level, to borrow a simile from Giordano Bruno—this yearning of the human Spirit for that which is akin to it in the universe, of the part for the whole, seems to be stilled, to have vanished; none the less does that yearning reappear, and once more the same cry rings out from the Spirit. Trampled on for a time, apparently destroyed, though the tendency may be, it rises again and again with inextinguishable persistence, it repeats itself again and again, no matter how often it is silenced; and it thus proves itself to be an inherent tendency in human nature, an ineradicable constituent thereof. Those who declare triumphantly, "Lo! it is dead!" find it facing them again with undiminished vitality. Those who build without allowing for it find their well-constructed edifices riven as by an earthquake. Those who hold it to be outgrown find the wildest superstitions succeed its denial. So much is it an integral part of humanity, that man will have some answer to his questionings; rather an answer that is false, than none. If he cannot find religious truth, he will take religious error rather than no religion, and will accept the crudest and most incongruous ideals rather than admit that the ideal is non-existent.
Religion, then, meets this craving, and taking hold of the constituent in human nature that gives rise to it, trains it, strengthens it, purifies it and guides it towards its proper ending—the union of the human Spirit with the divine, so "that God may be all in all."