SECTION IV. THE SECRESY OF INITIATES.

The false rendering of a number of parables and sayings of Jesus is not to be wondered at in the least. From Orpheus, the first initiated Adept of whom history catches a glimpse in the mists of the pre‐Christian era, down through Pythagoras, Confucius, Buddha, Jesus, Apollonius of Tyana, to Ammonius Saccas, no Teacher or Initiate has ever committed anything to writing for public use. Each and all of them have invariably recommended silence and secresy on certain facts and deeds; from Confucius, who refused to explain publicly and satisfactorily what he meant by his “Great Extreme,” or to give the key to the divination by “straws,” down to Jesus, who charged his disciples to tell no man that he was Christ(73) (Chrestos), the “man of sorrows” and trials, before his supreme and last Initiation, or that he had produced a “miracle” of resurrection.(74) The Apostles had to preserve silence, so that the left hand should not know what the right hand did; in plainer words, that the dangerous proficients in the Left Hand Science—the terrible enemies of the Right Hand Adepts, especially before their supreme Initiation—should not profit by the publicity so as to harm both the healer and the patient. And if the above is maintained to be simply an assumption, then what may be the meaning of these awful words: Unto you it is given to know the mystery of the Kingdom of God; but unto them that are without all these things are done in parables; that seeing they may see and not perceive; and hearing, they may hear and not understand; lest at any time they should be converted and their sins should be forgiven them.(75) Unless interpreted in the sense of the law of silence and Karma, the utter selfishness and uncharitable spirit of this remark are but too evident. These words are directly connected with the terrible dogma of predestination. Will the good and intelligent Christian cast such a slur of cruel selfishness on his Saviour?(76) The work of propagating such truths in parables was left to the disciples of the high Initiates. It was their duty to follow the key‐note of the Secret Teaching without revealing its mysteries. This is shown in the histories of all the great Adepts. Pythagoras divided his classes into hearers of exoteric and esoteric lectures. The Magians received their instructions and were initiated in the far hidden caves of Bactria. When Josephus declares that Abraham taught Mathematics he meant by it “Magic,” for in the Pythagorean code Mathematics mean Esoteric Science, or Gnosis. Professor Wilder remarks: The Essenes of Judæa and Carmel made similar distinctions, dividing their adherents into neophytes, brethren and the perfect.... Ammonius obligated his disciples by oath not to divulge his higher doctrines, except to those who had been thoroughly instructed and exercised [prepared for initiation].(77) One of the most powerful reasons for the necessity of strict secresy is given by Jesus Himself, if one may credit Matthew. For there the Master is made to say plainly: Give not that which is holy unto the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you.(78) Profoundly true and wise words. Many are those in our own age, and even among us, who have been forcibly reminded of them—often when too late.(79) Even Maimonides recommends silence with regard to the true meaning of the _Bible_ texts. This injunction destroys the usual affirmation that “Holy Writ” is the only book in the world whose divine oracles contain plain unvarnished truth. It may be so for the learned Kabalists; it is certainly quite the reverse with regard to Christians. For this is what the learned Hebrew Philosopher says: Whoever shall find out the true sense of the Book of _Genesis_ ought to take care not to divulge it. This is a maxim that all our sages repeat to us, and above all respecting the work of the six days. If a person should discover the _true_ meaning of it by himself, or by the aid of another, then he ought to be silent, or if he speaks he ought to speak of it obscurely, in an enigmatical manner, as I do myself, leaving the rest to be guessed by those who can understand me. The Symbology and Esoterism of the _Old Testament_ being thus confessed by one of the greatest Jewish Philosophers, it is only natural to find Christian Fathers making the same confession with regard to the _New Testament_, and the _Bible_ in general. Thus we find Clemens Alexandrinus and Origen admitting it as plainly as words can do it. Clemens, who had been initiated into the Eleusinian Mysteries says, that: The doctrines there taught contained in them _the end of all instructions as they were taken from Moses and the prophets_, a slight perversion of facts pardonable in the good Father. The words admit, after all, that the Mysteries of the Jews were identical with those of the Pagan Greeks, who took them from the Egyptians, who borrowed them, in their turn, from the Chaldæans, who got them from the Âryans, the Atlanteans and so on—far beyond the days of that Race. The secret meaning of the Gospel is again openly confessed by Clemens when he says that the Mysteries of the Faith are not to be divulged to all. But since this tradition is not published alone for him who perceives the magnificence of the word; it is requisite, therefore, to hide in a Mystery the wisdom spoken, which the Son of God taught.(80) Not less explicit is Origen with regard to the _Bible_ and its symbolical fables. He exclaims: If we hold to the letter, and must understand what stands written in the law after the manner of the Jews and common people, then I should blush to confess aloud that it is God who has given these laws: then the laws of men appear more excellent and reasonable.(81) And well he might have “blushed,” the sincere and honest Father of early Christianity in its days of relative purity. But the Christians of this highly literary and civilised age of ours do not blush at all; they swallow, on the contrary, the “light” before the formation of the sun, the Garden of Eden, Jonah’s whale and all, notwithstanding that the same Origen asks in a very natural fit of indignation: What man of sense will agree with the statement that the first, second and third days in which the _evening_ is named and the _morning_, were without sun, moon, and stars, and the first day without a heaven? What man is found such an idiot as to suppose that God planted trees in Paradise, in Eden, like a husbandman, etc.? I believe that every man must hold these things for images, under which a hidden sense lies concealed?(82) Yet millions of “such idiots” are found in our age of enlightenment and not only in the third century. When Paul’s unequivocal statement in _Galatians_, iv. 22‐25, that the story of Abraham and his two sons is all “an allegory,” and that “Agar is Mount Sinai” is added to this, then little blame, indeed, can be attached to either Christian or Heathen who declines to accept the _Bible_ in any other light than that of a very ingenious allegory. Rabbi Simeon Ben‐“Jochai,” the compiler of the _Zohar_, never imparted the most important points of his doctrine otherwise than orally, and to a very limited number of disciples. Therefore, without the final initiation into the _Mercavah_, the study of the _Kabalah_ will be ever incomplete, and the _Mercavah_ can be taught only “in darkness, in a deserted place, and after many and terrific trials.” Since the death of that great Jewish Initiate this hidden doctrine has remained, for the outside world, an inviolate secret. Among the venerable sect of the Tanaim, or rather the Tananim, the wise men, there were those who taught the secrets practically and initiated some disciples into the grand and final Mystery. But the _Mishna Hagiga_, 2nd Section, say that the table of contents of the _Mercaba_ “must only be delivered to wise old ones.” The _Gemara_ is still more dogmatic. “The more important secrets of the Mysteries were not even revealed to all priests. Alone the initiates had them divulged.” And so we find the same great secresy prevalent in every ancient religion.(83) What says the _Kabalah_ itself? Its great Rabbis actually threaten him who accepts their sayings _verbatim_. We read in the _Zohar_: Woe to the man who sees in the Thorah, _i.e._, Law, only simple recitals and ordinary words! Because if in truth it only contained these, we would even to‐day be able to compose a Thorah much more worthy of admiration. For if we find only the simple words, we would only have to address ourselves to the legislators of the earth,(84) to those in whom we most frequently meet with the most grandeur. It would be sufficient to imitate them, and make a Thorah after their words and example. But it is not so; each word of the Thorah contains an elevated meaning and a sublime mystery.... The recitals of the Thorah are the vestments of the Thorah. Woe to him who takes this garment for the Thorah itself.... The simple take notice only of the garments or recitals of the Thorah, they know no other thing, they see not that which is concealed under the vestment. The more instructed men do not pay attention to the vestment, but to the body which it envelops.(85) Ammonius Saccas taught that the Secret Doctrine of the Wisdom‐Religion was found complete in the _Books of Thoth_ (Hermes), from which both Pythagoras and Plato derived their knowledge and much of their Philosophy; and these Books were declared by him to be “identical with the teachings of the Sages of the remote East.” Professor A. Wilder remarks: As the name Thoth means a college or assembly, it is not altogether improbable that the books were so named as being the collected oracles and doctrines of the sacerdotal fraternity of Memphis. Rabbi Wise has suggested the same hypothesis in relation to the divine utterances recorded in the Hebrew Scriptures.(86) This is very probable. Only the “divine utterances” have never been, so far, understood by the profane. Philo Judæus, a non‐initiate, attempted to give their secret meaning and—failed. But _Books of Thoth_ or _Bible_, _Vedas_ or _Kabalah_, all enjoin the same secresy as to certain mysteries of nature symbolised in them. “Woe be to him who divulges _unlawfully_ the words whispered into the ear of Manushi by the _First Initiator_.” Who that “Initiator” was is made plain in the _Book of Enoch_: From them [the Angels] I heard all things, and understood what I saw; that which will not take place in this generation [Race], but in a generation which is to succeed at a distant period [the 6th and 7th Races] on account of the elect [the Initiates].(87) Again, it is said with regard to the judgment of those who, when they have learned “every secret of the angels,” reveal them, that: They have discovered secrets, and _they are_ those who have been judged; but not thou, my son [Noah] ... thou art pure and good and _free_ from the reproach of _discovering_ [revealing] secrets.(88) But there are those in our century, who, having “discovered secrets” unaided and owing to their own learning and acuteness only, and who being, nevertheless, honest and straightforward men, undismayed by threats or warning since they have never pledged themselves to secresy, feel quite startled at such revelations. One of these is the learned author and discoverer of one “Key to the Hebrew‐Egyptian Mystery.” As he says, there are “some strange features connected with the promulgation and condition” of the _Bible_. Those who compiled this Book were men as we are. They knew, saw, handled and realized, through the key measure,(89) the _law_ of the living, ever‐active God.(90) They needed no faith that He was, that He worked, planned, and accomplished, as a mighty mechanic and architect.(91) What was it, then, that reserved to them alone this knowledge, while first as men of God, and second as Apostles of Jesus the Christ, they doled out a blinding ritual service, and an empty teaching of _faith_ and no substance as proof, properly coming through the exercise of just those senses which the Deity has given all men as the essential means of obtaining any right understanding? _Mystery_ and _parable_, and _dark saying_, and _cloaking_ of the true meanings are the burden of the Testaments, Old and New. Take it that the narratives of the _Bible_ were purposed inventions to deceive the ignorant masses, even while enforcing a most perfect code of moral obligations: How is it possible to justify so great frauds, as part of a Divine economy, when to that economy, the attribute of simple and perfect _truthfulness_ must, in the nature of things, be ascribed? What has, or what by possibility ought mystery to have, with the promulgation of the truths of God?(92) Nothing whatever most certainly, if those mysteries had been given from the first. And so it was with regard to the first, semi‐divine, pure and spiritual Races of Humanity. They had the “truths of God,” and lived up to them, and their ideals. They preserved them, so long as there was hardly any evil, and hence scarcely a possible abuse of that knowledge and those truths. But evolution and the gradual fall into materiality is also one of the “truths” and also one of the laws of “God.” And as mankind progressed, and became with every generation more of the earth, earthly, the individuality of each temporary Ego began to assert itself. It is personal selfishness that develops and urges man on to abuse of his knowledge and power. And selfishness is a human building, whose windows and doors are ever wide open for every kind of iniquity to enter into man’s soul. Few were the men during the early adolescence of mankind, and fewer still are they now, who feel disposed to put into practice Pope’s forcible declaration that he would tear out his own heart, if it had no better disposition than to love only himself, and laugh at all his neighbours. Hence the necessity of gradually taking away from man the divine knowledge and power, which became with every new human cycle more dangerous as a double‐edged weapon, whose evil side was ever threatening one’s neighbour, and whose power for good was lavished freely only upon self. Those few “elect” whose inner natures had remained unaffected by their outward physical growth, thus became in time the sole guardians of the mysteries revealed, passing the knowledge to those most fit to receive it, and keeping it inaccessible to others. Reject this explanation from the Secret Teachings, and the very name of Religion will become synonymous with deception and fraud. Yet the masses could not be allowed to remain without some sort of moral restraint. Man is ever craving for a “beyond” and cannot live without an ideal of some kind, as a beacon and a consolation. At the same time, no average man, even in our age of universal education, could be entrusted with truths too metaphysical, too subtle for his mind to comprehend, without the danger of an imminent reaction setting in, and faith in Gods and Saints making room for an unscientific blank Atheism. No real philanthropist, hence no Occultist, would dream for a moment of a mankind without one tittle of Religion. Even the modern day Religion in Europe, confined to Sundays, is better than none. But if, as Bunyan put it, “Religion is the best armour that a man can have,” it certainly is the “worst cloak”; and it is that “cloak” and false pretence which the Occultists and the Theosophists fight against. The true ideal Deity, the one living God in Nature, can never suffer in man’s worship if that outward cloak, woven by man’s fancy, and thrown upon the Deity by the crafty hand of the priest greedy of power and domination, is drawn aside. The hour has struck with the commencement of this century to dethrone the “highest God” of every nation in favour of One Universal Deity—the God of Immutable Law, not charity; the God of Just Retribution, not mercy, which is merely an incentive to evil‐doing and to a repetition of it. The greatest crime that was ever perpetrated upon mankind was committed on that day when the first priest invented the first prayer with a selfish object in view. A God who may be propitiated by iniquitous prayers to “bless the arms” of the worshipper, and send defeat and death to thousands of his enemies—his brethren; a Deity that can be supposed not to turn a deaf ear to chants of laudation mixed with entreaties for a “fair propitious wind” for self, and as naturally disastrous to the selves of other navigators who come from an opposite direction—it is this idea of God that has fostered selfishness in man, and deprived him of his self‐ reliance. Prayer is an ennobling action when it is an intense feeling, an ardent desire rushing forth from our very heart, for the good of other people, and when entirely detached from any selfish personal object; the craving for a beyond is natural and holy in man, but on the condition of sharing that bliss with others. One can understand and well appreciate the words of the “heathen” Socrates, who declared in his profound though untaught wisdom, that: Our prayers should be for blessings on all, in general, for the Gods know best what is good for us. But official prayer—in favour of a public calamity, or for the benefit of one individual irrespective of losses to thousands—is the most ignoble of crimes, besides being an impertinent conceit and a superstition. This is the direct inheritance by spoliation from the Jehovites—the Jews of the Wilderness and of the Golden Calf. It is “Jehovah,” as will be presently shown, that suggested the necessity of veiling and screening this substitute for the unpronounceable name, and that led to all this “mystery, parables, dark sayings and cloaking.” Moses had, at any rate, initiated his seventy Elders into the hidden truths, and thus the writers of the _Old Testament_ stand to a degree justified. Those of the _New Testament_ have failed to do even so much, or so little. They have disfigured the grand central figure of Christ by their dogmas, and have led people ever since into millions of errors and the darkest crimes, in His holy name. It is evident that with the exception of Paul and Clement of Alexandria, who had been both initiated into the Mysteries, none of the Fathers knew much of the truth themselves. They were mostly uneducated, ignorant people; and if such as Augustine and Lactantius, or again the Venerable Bede and others, were so painfully ignorant until the time of Galileo(93) of the most vital truths taught in the Pagan temples—of the rotundity of the earth, for example, leaving the heliocentric system out of question—how great must have been the ignorance of the rest! Learning and sin were synonymous with the early Christians. Hence the accusations of dealing with the Devil lavished on the Pagan Philosophers. But truth must out. The Occultists, referred to as “the followers of the accursed Cain,” by such writers as De Mirville, are now in a position to reverse the tables. That which was hitherto known only to the ancient and modern Kabalists in Europe and Asia, is now published and shown as being mathematically true. The author of the _Key to the Hebrew‐Egyptian Mystery or the Source of Measures_ has now proved to general satisfaction, it is to be hoped, that the two great God‐names, Jehovah and Elohim, stood, in one meaning of their numerical values, for a diameter and a circumference value, respectively; in other words, that they are numerical indices of geometrical relations; and finally that _Jehovah is Cain_ and _vice versâ_. This view, says the author, Helps also to take the horrid blemish off from the name of Cain, as a put‐up job to destroy his character; for even without these showings, by the very text, _he_ [Cain] _was Jehovah_. So the theological schools had better be alive to making the amend honorable, if such a thing is possible, to the good name and fame of the God they worship.(94) This is not the first warning received by the “theological schools,” which, however, no doubt knew it from the beginning, as did Clemens of Alexandria and others. But if it be so they will profit still less by it, as the admission would involve more for them than the mere sacredness and dignity of the established faith. But, it may also be asked, why is it that the Asiatic religions, which have nothing of this sort to conceal and which proclaim quite openly the Esoterism of their doctrines, follow the same course? It is simply this: While the present, and no doubt enforced silence of the Church on this subject relates merely to the external or theoretical form of the _Bible_—the unveiling of the secrets of which would have involved no practical harm, had they been explained from the first—it is an entirely different question with Eastern Esoterism and Symbology. The grand central figure of the Gospels would have remained as unaffected by the symbolism of the _Old Testament_ being revealed, as would that of the Founder of Buddhism had the Brâhmanical writings of the _Purânas_, that preceded his birth, all been shown to be allegorical. Jesus of Nazareth, moreover, would have gained more than he would have lost had he been presented as a simple mortal left to be judged on his own precepts and merits, instead of being fathered on Christendom as a God whose many utterances and acts are now so open to criticism. On the other hand the symbols and allegorical sayings that veil the grand truths of Nature in the _Vedas_, the _Brâhmanas_, the _Upanishads_ and especially in the Lamaist _Chagpa Thogmed_ and other works, are quite of a different nature, and far more complicated in their secret meaning. While the Biblical glyphs have nearly all a triune foundation, those of the Eastern books are worked on the septenary principle. They are as closely related to the mysteries of Physics and Physiology, as to Psychism and the transcendental nature of cosmic elements and Theogony; unriddled they would prove more than injurious to the uninitiated; delivered into the hands of the present generations in their actual state of physical and intellectual development, in the absence of spirituality and even of practical morality, they would become absolutely disastrous. Nevertheless the secret teachings of the sanctuaries have not remained without witness; they have been made immortal in various ways. They have burst upon the world in hundreds of volumes full of the quaint, head‐ breaking phraseology of the Alchemist; they have flashed like irrepressible cataracts of Occult mystic lore from the pens of poets and bards. Genius alone had certain privileges in those dark ages when no dreamer could offer the world even a fiction without suiting his heaven and his earth to biblical text. To genius alone it was permitted, in those centuries of mental blindness, when the fear of the “Holy Office” threw a thick veil over every cosmic and psychic truth, to reveal unimpeded some of the grandest truths of Initiation. Whence did Ariosto, in his _Orlando Furioso_, obtain his conception of that valley in the Moon, where after our death we can find the ideas and images of all that exists on earth? How came Dante to imagine the many descriptions given in his _Inferno_—a new Johannine Apocalypse, a true Occult Revelation in verse—his visit and communion with the Souls of the Seven Spheres? In poetry and satire every Occult truth has been welcomed—none has been recognised as serious. The Comte de Gabalis is better known and appreciated than Porphyry and Iamblichus. Plato’s mysterious Atlantis is proclaimed a fiction, while Noah’s Deluge is to this day on the brain of certain Archæologists, who scoff at the archetypal world of Marcel Palingenius’ _Zodiac_, and would resent as a personal injury being asked to discuss the four worlds of Mercury Trismegistus—the Archetypal, the Spiritual, the Astral and the Elementary, with three others behind the opened scene. Evidently civilised society is still but half prepared for the revelation. Hence, the Initiates will never give out the whole secret, until the bulk of mankind has changed its actual nature and is better prepared for truth. Clemens Alexandrinus was positively right in saying, “It is requisite to hide in a mystery the wisdom spoken”—which the “Sons of God” teach. That Wisdom, as will be seen, relates to all the primeval truths delivered to the first Races, the “Mind‐born,” by the “Builders” of the Universe Themselves. There was in every ancient country having claims to civilisation, an Esoteric Doctrine, a system which was designated WISDOM,(95) and those who were devoted to its prosecution were first denominated sages, or wise men.... Pythagoras termed this system ἡ γνῶσις τῶν ὅντων, the Gnosis or Knowledge of things that are. Under the noble designation of WISDOM, the ancient teachers, the sages of India, the magians of Persia and Babylon, the seers and prophets of Israel, the hierophants of Egypt and Arabia, and the philosophers of Greece and the West, included all knowledge which they considered as essentially divine; classifying a part as esoteric and the remainder as exterior. The Rabbis called the exterior and secular series the _Mercavah_, as being the body or vehicle which contained the higher knowledge.(96) Later on, we shall speak of the law of the silence imposed on Eastern chelâs.