Mysticism by annie besant- Adyar Pamphlet No. 21
MYSTICISM
by Annie Besant
Adyar Pamphlet No. 21
In the early centuries of Christianity, as we know from the writings of many of the Fathers, and
more surely by the Occult Records,there existed in the bosom of the Christian Church the
venerable institution of the Mysteries, in which the purified met superhuman Instructors, and
learned from the lips of the Holy Ones the secrets of the 'Kingdom of Heaven'. After the Christ
had thrown off His physical body, He taught His disciples for many years, coming to them in His
glorified subtle body, until those who knew Him in the flesh had passed away. So long as the
Christian Mysteries endured, Jesus appeared at them from time to time, and HIs chief disciples
were constantly present at them. So long as this state of things continued,the exoteric and the
esoteric teachings of Christianity ran side by side in perfect accord,and the mysteries supplied
to the high places in the Church men who were true teachers for the mass of believers, being
themselves deeply instructed in the "hidden things of God", and able to speak with the authority
which comes from direct knowledge They, like their Master, "taught as having authority and not
as the scribes".
But after the disappearance of the Mysteries, the state of affairs slowly altered for the worse,
and a divergence between the exoteric and esoteric teachings showed itself ever increasingly
until a wide gulf yawned between them, and the mass of the faithful, standing on the exoteric
side, lost sight of the esoteric wisdom. More and more did the letter take the place of the spirit,
the form of the life, and there began the strife between the Priest and the Mystic that has ever
since been waged in the Christian Church.
The Priest is ever the guardian of the exoteric, the recipient of the faith once delivered to the
saints, the officiant of the sacraments, the custodian of the outer order,the transmitter of the
traditions, becoming more authoritative from age to age. His to repeat accurately the sacred
formulć ; his to watch over a changeless orthodoxy; his to be the articulate voice of the
Church; his to hand on the unaltered record. Great and noble is his task, and invaluable his
services to the evolving masses of the populace. It is he who consecrates their birth, sanctions
their marriage,hallows their death; he consoles them in their sorrows and purifies their joys; he
stands by the bedside of the sick and the dying, and gilds the clouds of mortality with the sun of
an immortal hope. He brings into sordid lives the one gleam of poetry and of colour that they
known; he enlarges their narrow horizon with the vistas of a radiant future; he gladdens the
mother with the vision of the Immortal Babe; he saves the desperate youth with the tenderness
of the celestial Mother; he raises before the eyes of the sorrowful the crucifix that tells of a
sorrow that embraces and consoles their grief; he breathes into the ear of the dying the pledge
of the Easter resurrection, How could Humanity tread the earlier stages of its journey without
the Priesthood that directs, rebukes, and comforts; the universality of the office tells of the
universality of the need.
Far other is the Mystic, the lonely dweller on the mountain-side, climbing in advance of his race,
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without help from the outer world, listening ever for the faint whisper of the God within.
Humblest of men as he faces the depths of Divinity around im and the unsounded abysses of
the Divinity within, he seems arrogant as he withstands the edits of external authority, and rebel
as he bows not his neck to the yoke of ecclesiastical order. With his visions and his dreams and
his ecstasies,with his gropings in the dark and his flashes from a light supernal that dazzles
more than it illuminates, with his sudden irrational exaltations and his equally sudden and
unreasoning depressions, what has he to oppose to the clear-cut doctrines and the imperial
authority of the exoteric creed? Only an unalterable conviction which he can neither justify nor
explain; a certainty which leaves him stuttering when he seeks to expound it, but remains
unfaltering in face of all rebuke and al reprobation. What can the Priest do with this rebel, who
places his visions above all scriptures, and asserts an inalienable liberty in the face of the
demand for obedience? He has no use for him, no place for him; he disturbs with his curb less
fantasies the settled order of the household of faith. Hence a continued struggle, in which the
Priest for a awhile seems to conquer, but form which the Mystic emerges victor in the end.
The combat seems an unequal one, since the Priest has behind him the strength of a splendid
tradition, of a centuried history, of a changeless authority, and the Mystic stands alone,
unfriended. But it is not so unequal as it seems; for the Mystic draws his strength from That
which gives birth to all religions, and he bathes in the waters that regenerate, in the flood of
Eternity. So in the ever-recurring conflict, the Priest conquers in the world material, and is
defeated in the world spiritual; and the Mystic, rebuked, persecuted, crushed, while dwelling in
the body;, becomes the Saint after the body has dropped from him, and becomes a voice of the
Church that silenced him, a stone in the walls that imprisoned.
In the Roman Catholic Church this combat has been waged century after century, with the
same result continually repeated. Teresa, rebuked and humbled by her confessor, arises as S.
Teresa for unborn generations. Many a man and many a women, regarded askance, treated
with scorn by their contemporaries, become the cynosures of countless millions of eyes, eyes
of the faithful, descendants of the faithful who decried. And on the whole it is as well that it
should be so, until the stern training of old is re-established; else would every dreamer be taken
as a Mystic, and every hysteric as a Revealer. Only the true Mystic can walk unblenching
through the fire of rebuke, "even in hell can whisper, 'I have known'". Moreover,r the Roman
Catholic Church alone has preserved a systematic training within the 'religious life', a real
preparation for the occult life, ever recognised in theory even if challenged and suspected in
practice. Hence has she so many Saints, and such grace and tenderness of spiritual beauty,
that one is fain to pardon her the cruelties of her Priesthood for the sake of the rich streams of
spiritual life poured by her Mystics over the arid deserts of the outer world. And one can
understand, while reprobating, the fierceness with which she guarded the ground that made
such growths of saintliness possible, and made her deem the superstition and bigotry of the
masses but a small price to pay for the keeping sacred from profane touch the inner seeds
which flowered out into the world as the Saints
In Protestantism there has been no systematic training, and hence no soil in which the rare
flower might readily root itself and grow. Few and far between are the Mystics in the Protestant
community, though Jacob Boehme rises, splendid, gigantic, as though to show that even the
absence of all training cannot stifle the Divinity of the Spirit which is Man.More than any other
phase of christianity does Protestantism need the presence of Mystics in its midst, the touch of
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the living Spirit to save it from the arid letter. But this is is a subject that needs separate
treatment, which elsewhere I hope to give.
Theosophy is the reassertion of Mysticism within the bosom of very living religion, the
affirmation of the reality of the mystic state of consciousness and of the value of its products. In
the midst of a scholarly and critical generation, it reproclaims the superiority of the knowledge
which is drawn from the direct experience of the spiritual world, and, facing undaunted the
splendour of the accumulated results of research, historical and scientific, facing undaunted the
new and menacing Priesthood of Science and of Criticism, it affirms he greater splendour of the
open vision, and the royalty of the Kingdom into which may pass 'the little child' alone. The
primary experience of Mysticism is direct communion with the unseen, the recognition of the
Gods without by the God within, the touching of invisible realities, the passing with opened eyes
into the worlds beyond the veil. It substitutes experience for authority, knowledge for faith, and
it finds its guarantee in the 'common-sense' of all Mystics, the identity of the experiences of all
who traverse the grounds untrodden by the profane.
The results of mystic experiences show themselves in a method of interpretation applied to all
doctrines and to all scriptures, a method which justifies itself by the light it throws on obscurities
rather than by reasoned arguments. It is, in all ages, the method of the Illuminati.
An example will show the method better than efforts at explanation. Let us take the doctrine of
the Atonement. The Mystic sees in this Christian doctrine one of the ways in which is told the
ancient but ever new story of the unfolding of the human Spirit into self-conscious union with
God. He sees the Atonement wrought by the unfolding of the Christ in man as the reflection in
the human consciousness of the second Aspect in the Divine Consciousness, gradually shining
out into clearness and beauty. As the Christ in man matures so is the atonement wrought, and
it is completed when the Son, rising above separation, knows himself as one with Humanity
and one with God, and in that knowledge becomes a veritable Saviour, a true Mediator
between God and Man, uniting both in His own person,and thus making them one. The Mystic
cares not to argue about the dead-letter meaning of any dogma; he sees the heart of it by the
light of his own experience, and to him its true value lies in its inner content, not in its outer
history.
So also with Scripture. It may, or may not, have an outer accuracy as history; its value lies in its
exposition of the facts of the spiritual world. Whether a physical Israel did or did not wander
through a physical desert seems to him to be of infinitesimal importance; many nations have
wandered through many deserts. But the spiritual Israel wanders ever through spiritual deserts
in its search for the promised land, and this is ever fresh, ever true, and he reads the story in
the spiritual light and finds in it much that consoles, much that illuminates. He sees a Moses in
every Prophet of humanity, pillars of fire and of cloud in every guidance of a nation. Nor is the
Mystic without justification in thus reading the Scriptures; for S.Paul in Galatians iv., has thus
dealt with the story of Abraham, Sarah, Hagar, Isaac and Ishmael; and all the early Fathers of
the Church sought the inner meanings and care little for the outer words.
For the educated Christian of today, who would not cut himself wholly off from the old
moorings, this method of interpretation is vital, and only by the direct knowledge gained in the
mystic state of consciousness can he preserve his religion amid the changes brought about by
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modern research. The Higher Criticism is undermining all his authorities; subtly, but in deadly
fashion, its burrowing's have taken the ground away beneath their feet; and only a thin crust
remains, which at any moment may give way, and let the whole structure crash down into
irretrievable ruin. The Church can no longer be built on historical authority; it must build itself on
the rock of experience, if it would survive the tempest which roars around it. Mysticism can give
it the surest certainty in all the world, the certainty of mystic experience continually renewed.
The Christ within is the only guarantee of the Christ without - but no further guarantee is
needed. Because the Christ lives undeveloped in every human Spirit, the Christ developed is a
historical fact; and those in whom the mystic Christ is developing can look across the gulf of
centuries and recognise the historical Christ; nay, can transcend the limitations of the physical,
and know Him in His living reality as surely, and more fully, than His disciples knew Him when
He walked by the lake of Gennesaret.
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