Jesus, the Last Great Initiate E-Book

Edouard Schure

• Herausgeber: Books on Demand
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Seitenzahl: 149

Beschreibung

How did Jesus become the Messiah? That is the primordial question, the solution of which is essential to the right understanding of the Christ. M. Théodore Kein saw that this question must be boldly faced (Das Leben Jesu, Zürich, 1875, 3rd edition). His life of Jesus is the most remarkable that has appeared since M. Renan's. It throws on the question all the light given by texts and history esoterically interpreted. But the problem is not one capable of being solved without the aid of intuition and esoteric tradition. It is by means of this esoteric light, the inner flame of all religions, the central truth of all fruitful philosophy, that I have attempted to reconstruct along its main lines, the life of Jesus, taking into account whatever previous historical criticism has hitherto cleared and prepared the ground. No need to define what I mean by the esoteric point of view, the synthesis of Religion and Science. Concerning the historical and relative value of the Gospels, I have taken the three synoptical Gospels (those of Matthew, Mark, and Luke) as a basis, and that of John as the arcanum of the esoteric teaching of the Christ, at the same time acknowledging the subsequent language and form, and the symbolical tendency of this Gospel.

Leseprobe

Jesus, the Last Great Initiate

Jesus, the Last Great InitiatePREFACECHAPTER I CONDITION OF THE WORLD AT THE BIRTH OF JESUSCHAPTER II MARY—FIRST DEVELOPMENT OF JESUSCHAPTER III THE ESSENES—JOHN THE BAPTIST—THE TEMPTATIONCHAPTER IV THE PUBLIC LIFE OF JESUS—POPULAR AND ESOTERIC INSTRUCTION—MIRACLES—APOSTLES—WOMENCHAPTER V STRUGGLE WITH THE PHARISEES—FLIGHT TO CÆSAREA—THE TRANSFIGURATIONCHAPTER VI FINAL JOURNEY TO JERUSALEM—THE PROMISE—THE SUPPER—TRIAL OF JESUS—DEATH AND RESURRECTIONCHAPTER VII THE PROMISE AND ITS FULFILMENT—THE TEMPLECopyright

Jesus, the Last Great Initiate

Edouard Schuré

PREFACE

Criticism on the life of Jesus during the past century has been greatly to the fore. A complete account of this criticism will be found in the luminous sketch made by M. Sabatier, 1 in which the entire history and present state of this investigation are given. Sufficient for the moment to refer to the two principal phases supplied by Strauss and Renan, with the object of determining the new point of view I now wish to offer. Departing from the philosophical school of Hegel to ally himself with the critical and historical one of Bauer, Strauss, without denying the existence of Jesus, endeavored to prove that his life, as related in the Gospels, is a myth, a legend created by popular imagination, to meet the necessities of a rising Christianity, and in accordance with Old Testament prophecy. His position, a purely negative one, but which he defended with great skill and erudition, has been found true in certain details, but quite untenable in its entirety and essential elements. It has, in addition, the grave defect of explaining neither the character of Jesus nor the origin of Christianity. The life of Jesus, according to Strauss, is a planetary system without a sun. One merit, however, must be granted this work, that of having transferred the problem from the ground of dogmatic theology to that of textual and historical criticism. M. Renan's Vie de Jesus owes its brilliant success to its lofty, æsthetic, and literary qualities, as well as to the boldness of the writer, the first who dared make the life of the Christ a problem of human psychology. Has he solved the problem? After the dazzling success of the book, the general opinion of all serious critics has been in the negative. The Jesus of M. Renan begins his career as a gentle dreamer, an enthusiastic but simpleminded moralist; he ends it as a violent thaumaturgist, devoid of all idea of reality. "In spite of all the precautions of the historian," says M. Sabatier, "it is the march of a healthy mind in the direction of madness. The Christ of M. Renan hovers between the calculations of ambition and the dreams of a seer." The fact is that he becomes the Messiah without wishing—almost without knowing—it. He permits himself to be given this name merely to please the apostles and to fulfil the popular wish. It is not with so feeble a faith that a true prophet creates a new religion and changes the soul of the earth. The life of Jesus, according to M. Renan, is a planetary system illumined by a pallid sun devoid of vivifying magnetism or creative heat. How did Jesus become the Messiah? That is the primordial question, the solution of which is essential to the right understanding of the Christ; it is also that before which M. Renan hesitated and turned aside. M. Théodore Kein saw that this question must be boldly faced (Das Leben Jesu, Zürich, 1875, 3rd edition). His life of Jesus is the most remarkable that has appeared since M. Renan's. It throws on the question all the light given by texts and history esoterically interpreted. But the problem is not one capable of being solved without the aid of intuition and esoteric tradition. It is by means of this esoteric light, the inner flame of all religions, the central truth of all fruitful philosophy, that I have attempted to reconstruct along its main lines, the life of Jesus, taking into account whatever previous historical criticism has hitherto cleared and prepared the ground. No need to define what I mean by the esoteric point of view, the synthesis of Religion and Science. Concerning the historical and relative value of the Gospels, I have taken the three synoptical Gospels (those of Matthew, Mark, and Luke) as a basis, and that of John as the arcanum of the esoteric teaching of the Christ, at the same time acknowledging the subsequent language and form, and the symbolical tendency of this Gospel. All four Gospels, which should be mutually examined and verified, are equally authentic, though from different claims. Those of Matthew and Mark are precious gospels of letter and fact; therein are to be found the public deeds and words of the Christ. The gentle Luke affords a glimpse of the mystery-meaning beneath the poetical legend-veil; it is the Gospel of the Soul, of Woman, and of Love. Saint John unfolds these mysteries; in his Gospel are to be found the inner depths of the doctrine, the secret teaching, the meaning of the promise, the esoteric reserve. Clement of Alexandria, one of the few Christian bishops who held the key to universal esoterism, rightly named it the Gospel of the Spirit. John has a profound insight of the transcendent truths revealed by the Master, and a great facility in presenting them. Accordingly, his symbol is the Eagle, whose wing cleaves the firmament, and whose flaming eye encompasses the depths of space.Footnotes7:1 Dictionnaire des Sciences Réligieuses, par Lichtenberger, tome 7, article "Jesus."

CHAPTER I CONDITION OF THE WORLD AT THE BIRTH OF JESUS

A solemn period of the world's destiny was approaching; the sky was overshadowed with darkness and filled with sinister omens. In spite of the efforts of the initiates, polytheism, throughout Asia, Africa, and Europe, had terminated only in the downfall of civilization. The sublime cosmogony of Orpheus, so gloriously chanted by Homer, had not been attained, and the only explanation possible is that human nature found great difficulty in maintaining a certain intellectual altitude. For the great spirits of antiquity, the gods were never anything more than a poetical expression of the subordinated forces of Nature, a speaking image of its inner organism; it is as symbols of cosmic and animic forces that these gods live indestructible in the consciousness of humanity. This diversity of gods and forces, the initiates thought, was dominated and penetrated by the supreme God or pure Spirit. The principal aim of the sanctuaries of Memphis, Delphi, and Eleusis had been precisely the teaching of this unity of God with the theosophical ideas and moral discipline resulting therefrom. But the disciples of Orpheus, Pythagoras, and Plato failed before the egoism of the politicians, the sordidness of the sophists, and the passions of the mob. The social and political decomposition of Greece was the consequence of its religious, moral, and intellectual decomposition. Apollo, the Solar Word, the manifestation of the supreme God and the supra-terrestrial world, is silent. No more oracles, no more inspired poets are to be heard! Minerva, Wisdom, and Foresight, veils her countenance in presence of her people converted into Satyrs, profaning the mysteries, and insulting the gods in Aristophanic farces on the stage of Bacchus. The very mysteries themselves are corrupted, for sycophants and courtesans are admitted to the Eleusinian rites. … When soul becomes blunted, religion falls into idolatry; when thought becomes materialized, philosophy degenerates into scepticism. Thus we see Lucian, poor microbe born from the corpse of paganism, turn the myths into ridicule, when once Carneades had denied their scientific origin. Superstitious in religion, agnostic in philosophy, egoistical and divided in politics, reeling under anarchy and fatally abandoned to despotism. Greece had become sadly changed from the time when she transmitted the science of Egypt and the mysteries of Asia in immortal forms of beauty. If there was one who understood what the world needed, and who endeavored to restore this need by an effort of heroic genius, that one was Alexander the Great. This legendary conqueror, initiated, as was also his father, Philip, into the mysteries of Samothrace, proved himself even more of an intellectual son of Orpheus than a disciple of Aristotle. Doubtless, the Achilles of Macedonia, who, accompanied by a mere handful of Greeks, crossed Asia as far as India, dreamed of universal empire, but not after the fashion of the Cæsars, by oppression of the people, and the destruction of religion and unfettered science. His grand idea was to reconcile Asia and Europe by a synthesis of religions, supported by scientific authority. Impelled by this thought, he paid homage to the science of Aristotle, as he did to Minerva of Athens, the Jehovah of Jerusalem, the Egyptian Osiris, and the Hindu Brahma, recognizing, as would a veritable initiate, an identical divinity and wisdom beneath these differing symbols. This new Dionysus possessed a broad sympathy and mighty prophetic insight. Alexander's sword typified the last flash of the Greece of Orpheus, illumining both East and West. The son of Philip died in the intoxication of victory and the glorious accomplishment of his dream, leaving the shreds of his empire to selfish and rapacious generals. But his thought did not die with him; he had founded Alexandria, where Oriental Philosophy, Judaism, and Hellenism were to be fused in the crucible of Egyptian esoterism, until the time might be ripe for the resurrection word of the Christ. In proportion as Apollo and Minerva, the twin constellations of Greece, paled away on the horizon, the people saw a menacing sign, the Roman She-Wolf, rise in the troubled sky. What is the origin of Rome? The conspiracy of a greedy oligarchy, in the name of brute force; the oppression of the human intellect, of religion, science, and art, by deified political power: in other words, the contrary of truth, by which a government receives its justification, according to the supreme principles of science, justice and economy. 1 The whole of Roman history is merely the consequence of the iniquitous pact by which the Conscript Fathers declared war, first, against Italy, and afterwards against the whole Roman race. They chose a fitting symbol; for the brazen She-Wolf, with tawny hair erect, and hyena's head turned in the direction of the Capitol, is the image of this government, the demon which will take possession of the Roman soul to the very end. In Greece, at least, the sanctuaries of Delphi and Eleusis were long respected; at Rome, from the very outset, science and art were rejected. The attempt of the sage Numa, the Etruscan initiate, failed before the suspicious ambition of the Conscript Fathers. He brought with him the Sibylline books, which contained part of the science of Hermes, appointed magistrates elected by the people, distributed territory, and submitted the right of declaring war to the Fecial priests. Accordingly, King Numa, long cherished in the memory of the people, who regarded him as inspired by divine genius, seems to be a historical intervention of sacred science in the government. He does not represent the genius of Rome, but rather that of the Etruscan initiation, which followed the same principles as the school of Memphis and Delphi. After Numa, the Roman Senate burnt the Sibylline Books, ruined the authority of the flamens, destroyed arbitral institutions, and returned to its old systems in which religion was nothing more than an instrument of public domination. Rome became the hydra which engulfed the peoples and their gods with them. The nations of the earth were gradually reduced to subjection and pillage. The Mamertine prison became filled with kings from North and South. Rome, bent on having no other kings than slaves and charlatans, destroys the final possessors of esoteric tradition in Gaul, Egypt, Judea, and Persia. She pretends to worship the gods, but the only object of her adoration is the She-Wolf. And now, away on the blood-stained dawn, there appears the final offspring of this ravenous creature, the embodiment of the genius of Rome—Cæsar! Rome has conquered all the nations of the earth, Cæsar, her incarnation, arrogates to himself universal power. He aspires not merely to become the ruler of mankind, for, uniting the tiara with the diadem, he causes himself to be proclaimed Chief Pontiff. After the Battle of Thapsus, deification as a hero is voted him, after that of Munda, divine apotheosis is granted by the Senate; his statue is erected in the temple of Quirinus, and a college of officiating priests appointed, bearing his name. To crown all in irony and logic, this very Cæsar who deifies himself, denies in the presence of the Senate the immortality of the soul! Would it be possible to proclaim more openly that there is no longer any other God than Cæsar. Under the Cæsars, Rome, inheritor of Babylon, extends her power over the whole world. What has become of the Roman State? It is engaged in destroying all collective life outside of governors and tax-collectors in the provinces. Conquering Rome feeds like a vampire on the corpse of a worn-out system. And now the Roman orgies are freely and publicly paraded with all their bacchanalia of vice and crime. They begin with the voluptuous meeting of Mark Antony and Cleopatra, and will be brought to an end with the debaucheries of Messalina and the mad frenzy of Nero. They signalize their presence by a lascivious and public parody of the mysteries, and are destined to close in the Roman Circus, where nude virgins, martyrs to their faith, are torn to pieces and devoured by savage beasts, amid the plaudits of thousands of spectators. And yet, among the nations conquered by Rome, there was one which called itself the people of God, whose genius was the very opposite to that of Rome. How conies it that Israel, worn out by intestine strife, crushed by three centuries of slavery, had preserved its indomitable faith? Why did this conquered people rise, prophet-like, to oppose Greek decadence and Roman orgies? Whence did they derive the courage to predict the fall of the masters who had their feet on the throat of the nation, and speak of some vague final triumph, when they themselves were drawing to an irremediable ruin? The reason was, that a great idea, inspired by Moses, lived in the nation. Under Joshua, the twelve tribes had erected a commemorative pillar with the inscription, "This is a testimony between us that Jehovah is God alone." The law-maker of Israel had made monotheism the corner-stone of his science and social law, as well as of a universal religious idea. He had had the genius to understand that on the triumph of this idea the future of mankind would depend. To preserve it, he had written a hieroglyphic book, constructed a golden ark, and raised up a people from the nomad dust of the wilderness. On these witnesses of the spiritualistic idea Moses brought down the lightning flash and the thunderbolt from heaven. Against them conspired not only the Moabites, the Philistines, the Amalekites, and all the tribes of Palestine, but even the frailties and passions of the Jewish people itself. The Book ceased to be understood by the priesthood; the ark was captured by enemies, numerous were the times when the people almost forgot their mission. Why then, in spite of all, did they remain faithful to this mission? Why had the idea of Moses remained graven on the brow and heart of Israel in letters of fire? To whom is due this exclusive perseverance, this magnificent fidelity amid the vicissitudes of a troubled history, such a fidelity as gave Israel a unique character among the nations? It may boldly be attributed to the prophets and the institution of prophecy; by oral tradition it may be traced back to Moses. The Hebrew people has had Nabi at all periods of its history, right to its dispersion. But the institution of prophecy appears first under an organic form at the time of Samuel. He it was who founded the confraternities of Nebiim, those schools of prophets, in the face of a rising royalty and an already degenerate priesthood. He made them austere guardians of the esoteric tradition and the universal religious thought of Moses against the kings, in whom the political idea and national aim was to predominate. In these confraternities were preserved the relics of the science of Moses, the sacred music, the occult art of healing, and finally, the art of divination, exercised by the great prophets with masterly force and abnegation. Divination has existed under the most diverse forms among all the peoples of the ancient cycle; but prophecy in Israel possesses an amplitude, a loftiness and authority, belonging to the intellectual and spiritual nature in which monotheism keeps the human soul. The prophecy offered by the theologians, literally, as the direct communication of a personal God, denied by naturalistic philosophy as pure superstition, is in reality nothing but the superior manifestation of the universal laws of the Spirit. "The general truths which govern the world," says Ewald, in his fine work on the prophets, "in other terms, the thoughts of God, are immutable and incapable of attack, quite independent of the fluctuations of things, or of the will and action of men. Man is originally intended to participate in them, and translate them freely into acts. But for the Word of the Spirit to enter into carnal man, he must be fundamentally influenced by the great commotion of history. Then the Eternal Truth springs forth like a flash of light. This is why we so often read in the Old Testament that Jehovah is a living God. When man listens to the divine call, a new life is created in him; now he no longer feels himself alone, but in communion with God and all truth, ready to proceed eternally from one verity to another. In this new life, his thought becomes one with the universal will. He possesses a clear grasp of the present, and entire faith in the final success of the divine idea. The man who experiences this is a prophet, i. e., he feels himself irresistibly impelled to manifest himself before others as a representative of God. His thought becomes vision, and this superior might which forces the truth from his soul, at times with heart-breaking anguish, constitutes the prophetic element. The prophetic manifestations, throughout history, have been the thunderbolts and lightning flashes of truth." 1 From this spring, those giants, Elijah, Isaiah, Ezekiel, and Jeremiah, drew their might. Deep in their caves or in the palaces of the kings, they were indeed sentinels of Jehovah, and, as Elisha said to his master Elijah, "the chariots of Israel, and the horsemen thereof." Often do they foretell with prophetic vision the death of kings, the fall of kingdoms, and the punishments to be visited on Israel. At times they are mistaken. The prophetic torch, though lit by the sun of divine truth, will vacillate and darken in their hands under the influence of national passion. But never do they waver concerning moral truths, the real mission of Israel, the final triumph of justice to mankind. As true initiates, they preach their scorn of outer worship, the abolition of sacrifices of blood, the purification of the soul, and the practice of love. It is with regard to the final triumph of monotheism, its liberating and peace-bringing rôle to all nations, that their vision is truly remarkable. The most frightful misfortunes that can strike a nation, foreign invasion, captivity in Babylon, cannot shake their faith. Listen to what Isaiah said during the invasion of Sennacherib: “Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her.