It is true to the last degree of verity that mankind will never rise to the status of conscious lordship over its destiny until it turns from the worship of gods exterior to itself and cultivates the deific
forces all too latent within its own nature. Shocking as it is going to be to the pious, but psychologically true past debate, it must be stated that it is precisely this hypostatized figure of the historical Jesus that stands between man and his own divinity, and blocks the path of each human to his God. For while he fills all their vision and receives the full meed of their devotion, they, as Jung says, neglect to make real the divine power needing attention and cultivation within themselves. Not until "he" is removed out of the way will Western
man come at last to the realization that whatever salvation is available to him will be that released by the birth of the Sun of Righteousness, rising with healing in his wings, from out the depths of his own combined human and divine natures.
An errant religious bent that turned the heart and mind of the West to seek sanctification from a power localized outside the human individual, gave rise to the cult of miracle, evinced strongly in
most religions, but excessively in Christianity. Not the power at work in the natural order, but a power able and disposed to manifest supernatural phenomena became the focus of religious unction. It was along this path that religion proceeded from the grounds of a sound and efficacious spiritual science to the overweening eccentricities of a pseudo-magic. In this diversion from true line it transferred the seat of spiritual culture from the inner courts of the human nature and endowment to the outer thrones of a power always dubiously localized. The most succinct form in which this disastrous transfer can be expressed is to say that it caused man to look for "miracle"
outside himself and not within himself. From the limited purview of the human it is no overworking of poetic or mystical propensity to aver that life is all miracle. The mortal who does not find ground of eternal and ever-deepening wonder at the stupendous magnitude, order and majesty of nature and the cosmos, is lacking in all the rudiments for any culture. There is no end of marvel as well outside man's little sphere of personal being as in the depths of his own selfhood. Both should elicit his adoring reverence.
But it is ever the miracle within the human soul that religion, as distinct from secular human physical science, must cultivate and place in living control of life, if human life is to be harmoniously related to the world, to the body, to the orderly course of evolutionary progress. There is not observable any power in the world of physical nature, such as it is asserted the ancient uncivilized tribes of the forest and the sea isles personalized djinns, kobolds, salamanders,
pixies, gnomes, dragons, elves and nature sprites, wood nymphs, dryads, oreads and Pan-Gods, that in any direct way co-act with or effect the conscious ordering of the individual human life. The
final initiative and the responsible authority in the shaping of our life reside deep within, proceeding from an inner core of consciousness.
Even the most unbending Fundamentalist orthodoxy must see that its basic concept of sin, through which man forfeited his right to any divine consideration and made his salvation dependent only on
cosmic "mercy", is itself disqualified dialectically if it is asserted at the same time that the power that alone can save man is a power outside and beyond his own range of control. For sin is not sin
if it is not perpetrated in violation of conscious control and responsibility. And responsibility can be charged only against an agency that is in conscious control of the order and process infringed. The error and illegitimacy of the sin theology reside in the fact that it at one and the same time charges the human (and from the very first moment of his creation) with the responsibility of
obedience to divine law and amenability to the penalties of its violation, yet refuses to commit into his hands the crucial and final power to save himself from sin. In the same breath it asserts that
man will be punished for sin, but that the saving power is not in his hands, but in God's. Christian theology has ever held this anomalous, this self-conflicting doctrinism, which indeed makes indigestible hash of all its vaunted message of salvation. Out of one corner of its mouth it threatens its devotees with the horrendous penalties
of sin; yet from the other corner it protests that no power within themselves can save them from sin, that they are in fact doomed to sin, and must cast themselves on the mercy of a power immeasurably beyond their reach, in the hope that their pleadings may chance to be favorably countenanced by an arbitrary and, from the record of his dealings with his people in the Old Testament, a whimsical, capricious, jealous and vengeful Deity.
The inherent absurdity in all this arises, however, from the same stupid blunder, the wretched failure of esoteric genius in the first Christian centuries, the mistaking of outward representations of
inner deific powers in man for outer deities themselves, which gave rise to the idea of man's sinning against a power outside himself.
The ancient exalted arcane science of the soul rested on the principles of knowledge underlying the origin, constitution and destiny of the divine essence of spirit incorporated successively in
mortal bodies. It dealt primarily with the interrelations subsisting between the four basic elements of his conscious existence, sensation, emotion, thought and spiritual aspiration, for out of these
interrelations came the evolution of his inner bodies making possible the expansion of his conscious being. The deeper intricacies and involvements of this science were the secret teaching of the arcane spiritual brotherhoods, and were perforce confined to men of the highest development.
The point of great moment is that nowhere was there in the manuals of this great science the predication of the need of any item, element or factor of force, in any form or degree essential to the perfect operation of the telestic technique, for which the aspirant had to look outside himself. All the agencies necessary for the normal perfection of the theurgic unfoldment were in man's own hands, innate elements in his own constitution. Nowhere was there the postulation of the need for the human to reach out beyond his own endowment, to grasp at a power whose extraneous aid would be decisive or in any way crucial for his success. It was the science of man himself, soul
and body, and the soul itself being the God-potential lodged within the area of his own range of consciousness, and needing only to be cultivated to its growth to glory. For the injection of any
exterior influence to modify or implement the transaction, there was no need, there was indeed no place. The idea of his having to plead with a God without, when he already sheltered the god within, was a development only made disastrously possible by the fatal debacle of sense and sanity that turned sublime esoteric truth into a reason-devastating theology.
In the true soul science there is, therefore, no place for the concept of salvation through any force, potency or agency impingeing upon man from outside, and above all from a radiation engendered by and in the physical body or life of any one man in history. The predication of such a force has afflicted the mass consciousness of the Western world with the most direful of all tragic delusions ever to derange the human reason. Those who contribute to the perpetuation of this delusion do but prolong the crucifixion of the Christos still nailed on the cross of low human grossness, bestiality and ignorance.
Christine it is not only the Zionist's who outwardly promote cruelty but the well meaning true religious people who have been separated from the Christ within. |
