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But according to the first system referred to, the following would have been the appearance.

If the society of Kabbalistae originated among the Israelites as early as the time of Moses, their secret writings must having been only known to him and few besides, with their successors. Solomon, to whom Almighty God declared "wisdom and knowledge is granted unto thee," must have learned them; or, if it originated with him, Daniel and Ezra, who lived in a succeeding age; after the great temple had been destroyed, during the captivity, and at the rebuilding of the second temple, both inspired servants of God, equally knew them; and when the inscriptions on the wall, or on the ark, or in the sacred rolls, were lost and unknown to the people, they were easily deciphered by means of the knowledge of the Kabbalistic character, no matter what its form. Thus when Daniel saw the handwriting on the wall he read it at once, possessed as he may have been of the knowledge how to read that cipher, while it can readily be seen why the Magi of Chaldea, and of Media and Persia, were at fault. It was a secret writing of the Hebrews, known only to the select few. Ezra, in the reign of Artaxerxes, king of Persia, "was chief-priest. This Ezra went up from Babylon, and he was a ready scribe in the law of Moses, which the Lord God of Israel had given." This was, then, no new matter to him. The book of the law had been lost during the captivity. Yet, at the rebuilding of the temple, Ezra was a ready scribe in that lost writing. As such he went up from Babylon to Jerusalem.

The wisdom of God granted to Solomon, must have provided against the foreseen loss of the sacred rolls, and determined a way for their discovery, and the manner of reading them. The lost rolls were brought forth by Ezra, and were read, notwithstanding the ignorance of their ancient language. In what way, so consistent with reason, as by his understanding the secret writing known only to the learned of that race--the hidden scripture and instruction of a mysterious society, whose only teaching was pure, in accordance with the divine commands of the theocracy, and with the oriental manner of instruction in matters of science and morality? Did this not furnish him a key to the original text? The words of the one must have been recognised by their original use in application to the reading of the other; and though the language may have changed, the old cipher must have interpreted all. We learn that, "after the second veil, the tabernacle, which is called the holiest of all, which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant," were entered.

The book of the law was commanded to be put within the ark. The end of laying it there was, that it, as the original, might be reserved there as the authentic copy, by which all others were to be corrected and set right. Prideaux contends that, the ark deposited in the second temple was only a representative of a former ark on the great day of expiation, and to be a repository of the Holy Scriptures, that is, of the original copy of that collection which was made of them after the captivity, by Ezra and the men of the great synagogue; for when this copy was perfected, it was then laid up in it. And in imitation hereof, the Jews, in all their synagogues, have a like ark or coffer, of the same size or form, in which they keep the Scriptures belonging to the Synagogue; and whence they take it out with great solemnity, whenever they use it, and return it with the like when they have done with it. What became of the old ark, on the destruction of the temple by Nebuchadnezzar, is a dispute among the Rabbins. The Jews--and herein they are supported by the traditions of the most ancient secret society on earth--contend that it was hid and preserved, by Jeremiah, say some, out of the second book of Maccabees. But most of them will have it, that King Josiah, being foretold by Huldah, the prophetess, that the temple would speedily, after his death, be destroyed, caused the ark to be put in a vault under ground, which Solomon, foreseeing this destruction, had caused of purpose to be built for the preserving of it. And, for the proof hereof, they produce the text where Josiah commands the Levites to put the holy ark in the house, "which Solomon, the son of David, king of Israel, did build." Whether within or without the ark, or within a secret vault or not, EZRA, the scribe, brought forth the lost book or rolls of the law, and established the rules for its future perpetuity, whether by writing, or in oral explanation. And here, again, we note the use of secrecy in matters of power. From him is derived the present method of reading Hebrew, by what is usually known as the vowel points in the Masoretic text. The Masorites were a set of men whose profession it was to write out copies of the Hebrew Scriptures. And the present vowel points were used by them, as derived from the secret writings of the Cabbalists. The Jews believe that, when God gave to Moses the law in Mount Sinai, he taught him first the true readings of it; and, secondly, the true interpretation of it; and that both these were handed down, from generation to generation, by oral tradition only, till at length the readings were written by the accents and vowels, in like manner as the interpretations were, by the Mishna and Gemara. The former they call Masorah, which signifieth "tradition." The other is called Cabbala, which signifieth "reception;" but both of them denote the same thing, that is, a knowledge down from generation to generation, in the doing of which, there being tradition on the one hand, and reception on the other, that which relates to the readings of the Hebrew Scriptures hath its name from the former, and that which relates to the interpretations of them from the latter. As those who studied and taught the Cabbala were called the Cabbalists, so those who studied and taught the Masorah were called the Masorites. As the whole business of the Cabbalists and Masorites was the study of the true reading of the Hebrew Scriptures, to preserve and teach the proper text, they certainly are justly held the most likely to have invented, or at least received and preserved these vowel points, because the whole use of these points is to serve to this purpose.

Come whence it may, what is the meaning of the use of fire in any divine worship?

Is it not singular that all the nations of the earth still trace their teaching in pure religion to Abraham, whether under the name of Brahma, or otherwise?

These ancient Magi were great mathematicians, philosophers, and divines of the ages in which they lived, and had no other knowledge but what by their own study, and the instructions of the ancients of their sect they had improved themselves in. All of the Magi were not thus learned, only those of the higher order. The priesthood, like the Jewish, was communicated only from father to son, except to the royal family, whom they were bound to instruct, the better to fit them for government. Whether it were that these Magians thought it would bring the greater credit to them, or the kings, that it would add a greater sacredness to their persons, or from both these causes, the royal family of Persia, so long as the Magi prevailed among them, was always reckoned of the sacerdotal tribe. The kings of Persia were looked on to be of that sacerdotal order, and were always initiated into the sacred rites of the Magians, before they took on them the crown, or were inaugurated into the kingdom.

PYTHAGORAS next assumed, in the west, the most prominent place for learning. He was the scholar of Zoroaster at Babylon, and learned of him most of that knowledge which afterward rendered him so famous. So saith Apulcius , and so say Jamblichus , Porphyry , and Clemens Alexandrinus for the Zabratus or Zaratus of Porphyry, and the Na-Zaratus of Clemens, were none other than this Zoroaster; and they relate the matter thus: that when Cambyses conquered Egypt he found Pythagoras there on his travels, for the improvement of himself in the learning of that country; that, having taken him prisoner, he sent him, with other captives, to Babylon, where Zoroaster then lived; and that he there became his disciple, and learned many things of him in the eastern learning. There may be error as to date, but that Pythagoras was at Babylon, and learned there a great part of that knowledge which he was afterward so famous for, is agreed by all. His stay there, Jamblichus tells us, was twelve years; and that, in his converse with the Magians, he learned from them arithmetic, music, the knowledge of divine things, and the sacred mysteries pertaining thereto. But the most important doctrine which he brought home thence, was that of the immortality of the soul; for it was generally agreed among the ancients , that he was the first of all the Greeks that taught it. Prideaux says he takes this for certain, that Pythagoras had this from Zoroaster, for it was his doctrine, and he is the earliest heathen on record who taught it. But Pythagoras seems to have combined the notions he then received with those of the Egyptian Magi; for he taught immortality to consist in constant transmigration from one body to another. The Egyptian Magi claimed to be judges of the dead, and taught this doctrine. Zoroaster taught a resurrection from the dead, and an immortal state as we understand it. And it is probable Pythagoras adopted this notion after he fled from Samos to Egypt to escape from the government of Polycrates.

Another scion of these methods of secret instruction, wherein, however, religion was the engine of political power, came from the ancient Assyrian stock with Phoenician emigration to Great Britain. The DRUIDS controlled the learning of that country in religion as in science; and by their mysteries exerted an overwhelming influence upon the rulers and the masses.

The Thugs, Assassins, Phanzigars, or by what other name they may be known, were no society for the development of philosophy or religion; and, although they began about this time, are unworthy of farther mention. Their mysteries, if any, were only those of the highway robber, murderer, or other violater of God's law. Their only secrecy was the concealment of their crime.

The Discipline of the Secret in the Origin of the Christian Church.--The Inquisition.--The Mystics.--The rise of Monachism.--The Mendicant Orders.--The Order of Knighthood.--The Jesuits, their Organization, and History.--The Rosicrucians, &c.

But next appeared upon the stage of human life, our Lord and Saviour, JESUS CHRIST; "The sun of Righteousness, rising with healing on his wings:" that LIGHT of this world, which was to draw all men unto him, at the mention of whose name "every knee should bow, of things in heaven, and things in earth, and things under the earth."

Evidently, the Christian mysteries were preserved secret from the Romans as from the Jews, or such crime could never have been imputed to them. Alluding to the secret traditional instruction prevalent in Judea and adopted by the early church, St. Augustin writes, "You have heard the great mystery. Ask a man, 'Are you a Christian?' He answers you, 'I am not.' 'Perhaps you are a pagan, or a Jew?' But if he has answered 'I am not;' then put this question to him, 'Are you a catechumen, or one of the faith?' If he shall answer you, 'I am a catechumen;' he is anointed but not yet baptized. But, whence anointed? ask him. And he replies. Ask of him in whom he believes. From the fact that he is a catechumen, he says, in Christ."

This is the third lecture of St. Augustin on the ninth chapter of St. John's gospel, where our Saviour is portrayed as healing the blind man, by mixing earth with spittle and anointing his eyes therewith. And St. Augustin adds, "Why have I spoken of spittle and of mud? Because the word is made flesh; this the catechumens hear; but it is not sufficient for them as to what they were anointed; let them hasten to the font, if they desire light."

But still further to mark the distinction between these grades of Christian secret instruction, St. Augustin, in the eleventh tract on the Gospel of St. John, treating of the conversation between Nicodemus and our Saviour, as to regeneration, says, "If, therefore, Nicodemus was of the multitude who believed in his name, now in that Nicodemus we comprehend why Jesus did not trust them. Jesus answered and said to him, 'Verily, verily I say unto you, unless any one shall have been born again, he can not see the kingdom of God.' Jesus placed faith, therefore, in those who were born again. Lo! they believed in him, and Jesus did not trust in them. Such are all catechumens: they now believe in the name of Christ, but Jesus does not confide in them. Let your love comprehend and understand this. If we say to a catechumen, 'Do you believe in Christ?' He answers, 'I do,' and signs himself with Christ's cross: he bears it on his forehead, and blushes not at his Lord's cross. Lo! he believes in his name. Let us ask him, 'Do you eat the flesh of the son of man, and drink his blood?' He knows not what we say, because Jesus has not trusted him."

To insure unity in the church throughout the world, prudence would suggest that there should be some place, free from the control of worldly politics, whence its teachings should issue, and its counsels be heard. In its infancy the Christian church suffered bitterly from persecution. The faithful everywhere received a crown of martyrdom. When earthly terrors interposed, the blood of the martyrs proved the seed of the church.

It is for us, however, to trace in history the secret teachings of those who have claimed its highest authority in any denomination, and if we do not reach their private counsels, their acts proclaim them.

Has, or not, each Christian church been tempted by worldly power, wealth, and honor, like all other systems of religion?

Have there existed within their jurisdiction, confraternities, with secular power, directly or indirectly under their control, seeking by secret measures to manage the government of the nations of this earth?

That great Creator, whose word is truth which can not change, declared as law to govern all his creatures, "THOU SHALT NOT KILL." What saith history of those who claim to have acted in his name? Why, and in what manner did they act?

At first the jurisdiction of the inquisition was not accurately defined; but it was regularly organized by the ordinance of 1484, establishing branches in the different provinces of Spain, under the direction of the inquisitor-general. The inquisitor-general presided, with aid of six or seven counsellers nominated by the king; and his officers were a fiscal , two secretaries, a receiver, two relators, a secuestrador , and officials. In an ordinance of 1732, it was made the duty of all believers, to inform the inquisition, if they knew any one, living or dead, present or absent, who had wandered from the faith, who did observe, or had observed the laws of Moses, or even spoken favorably of them: if they knew any one who followed, or had followed the doctrines of Luther; any one who had concluded an alliance with the devil, either expressly or virtually; any one who possessed any heretical book, or the Koran, or the Bible in the Spanish tongue; or, in fine, if they knew any one who had harbored, received, or favored heretics. If the accused did not appear at the third summons he was excommunicated. From the moment that the prisoner was in the power of the court he was cut off from the world. Then followed tortures, solitary confinement, and death in flames, with every attendant of abject humiliation, while his name, with that of his children and grand-children, was officially declared infamous. Napoleon crushed this monstrous iniquity December 4, 1808. According to the estimate of Llorente, the number of victims of the Spanish inquisition, from 1481 to 1808, amounted to 341,021 persons.

In Portugal the inquisition was established in 1557. Whence they also carried a branch of it to Goa, in the East Indies; in like manner as the Spaniards established one in America.

From the earlier days, however, of the Christian religion we find a select few known as the MYSTICS, steadily pursuing a peaceful course in the investigation of truth. Of them it is said, that they exercised a powerful influence both upon life and literature: and, although the inculcation of meekness and self-humiliation paralyzed active exertion, and a life devoted to emotions and sentiments occasionally produced fanaticism, yet this influence, especially in the middle ages was highly beneficial. John Tauler, of Strasbourg, Henry Suss, of Constance, and Thomas ? Kempis, were active mystics, and eminent among their fraternity which was called "the brethren of the common life." Theirs was a religion of feeling, poetry, and imagination, in contrast with philosophical rules and forms of reasoning, as taught by the school-men. They excused their fanaticism, by appealing to the words of St. Paul: "The spirit prays in us by sighs and groans that are unutterable." Now, if the spirit, say they, prays in us, we must resign ourselves to its motions, and be swayed and guided by its impulse, by remaining in mere inaction. Hence, passive contemplation they considered the highest state of perfection. The number of the mystics increased in the fourth century under the influence of the Grecian fanatic, who gave himself out as Dionysius, the Areopagite, a disciple of St. Paul, and probably lived about this period; and by pretending to higher degrees of perfection than other Christians, and practising greater austerities, their cause gained ground, especially in the eastern provinces in the fifth century. A copy of the pretended works of Dionysius, was sent by Balbus to Louis the Meek, in the year 824, which kindled the flame of mysticism in the western provinces, and filled the Latins with the most enthusiastic admiration of this new religion. In the twelfth century these mystics took the lead in their method of expounding Scripture; and by searching for mysteries and hidden meanings in the plainest expressions, forced the word of God into a conformity with their visionary doctrines, their enthusiastic feelings, and the system of discipline which they had drawn from the excursion of their irregular fancies. In the thirteenth century they were the most formidable antagonists of the schoolmen, and toward the close of the fourteenth many of them resided and propagated their tenets in almost every part of Europe. In the fifteenth century they had many persons of distinguished merit in their number; and in the sixteenth, previously to the Reformation, it is said that the only true sparks of real piety were to be found among them.

Let us, then, examine the rise of confraternities attached to, and of, the Christian church, yet not necessarily more than its other laity entitled to authority which they afterward usurped.

Monachism took its rise in the East, where a solitary and contemplative life, devoted to the consideration of divine subjects, had always been considered more meritorious than active exertion. This calling was gradually adopted by so many, that at the end of the third century, the Egyptian Antonius, who had cast away his vast possessions, and chosen the desert for his residence, collected together the hitherto dispersed anchorites into fenced places , that they might live together in fellowship; and his disciple, Pachomius, soon gave the brotherhood a rule. Monachism soon extended to the west. In the sixth century, Benedict, of Nursia, established the first monastery on Mount Casius, in Lower Italy, and became, by this means, the founder of the widely-spread order of Benedictines, which rapidly extended itself among all nations, and built many convents. These monasteries, erected, for the most part, in beautiful and remote situations, and the inhabitants of which were obliged to take the three vows of chastity , personal poverty, and obedience, proved in those days of lawlessness and barbarism, a blessing to mankind. They converted heaths and forests into flourishing farms. They afforded a place of refuge to the persecuted and oppressed. They ennobled the rude minds of men by the preaching of the Gospel. They planted the seeds of morality and civilization in the bosoms of the young by their schools for education. And they preserved the remains of ancient literature and philosophy from utter destruction. Many of the Benedictine monasteries were the nurseries of education, the arts, and the sciences, as St. Gallen, Fulda, Reichenau, and Corvey , and many others. When the Benedictine order became relaxed, the monastery in Clugny, in Burgundy, separated itself from them in the tenth century, and introduced a more rigid discipline. In the twelfth century the monks of Clugny numbered upward of two thousand cloisters. But this order, also, soon proved insufficient to satisfy the strong demands of the middle age, against the allurements of sin, and the seductions of the flesh; so that, at the end of the eleventh century, the Cistercians, and, a few decades later, the Premonstrants sprang up: the former in Burgundy , the latter in a woody country near Laon . The order of Carthusians, founded about the year 1084, which commenced with a cloister of anchorites in a rugged valley near Grenoble, was the most austere in its practice. A life of solitude and silence in a cell, a spare and meagre diet, a penitential garment of hair, flagellations, and the rigid practices of devotional exercises, were duties imposed upon every member of this fraternity.

They deserve, at our hands, the full benefit of an honest and severe Christian effort to find out and nurture truth; so long as government and political power did not control them. History next tells us of the so-called "MENDICANT ORDERS." They originated in the thirteenth century, and this establishment was productive of remarkable results. Francis of Assisi , the son of a rich merchant, renounced all his possessions, clothed himself in rags, and wandered through the world, begging, and preaching repentance. His fiery zeal procured him disciples, who, like himself, renounced their worldly possessions, fasted, prayed, tore their backs with scourges, and supplied their slender wants from voluntary alms and donations. The order of Franciscans then spread rapidly through all countries. About the same time arose the order of Dominicans, or preaching monks, founded by an illustrious and learned Spaniard, Dominicus. Their chief objects were the maintenance of the predominant faith in its considered purity, and the extinction of heretical opinions. In carrying these out, they became endowed with the greatest worldly and temporal privileges, received the powerful patronage of the pope, gradually obtained the chairs in the universities, and took the lead in the murder of their fellow creatures through the inquisition. What a temptation to brawling mendicants, too lazy to earn a living, authorized to beg, and the supple tools of political leaders; and all this by a mysterious society, under the guise and pretence of the Christian religion! Laic tools for such clerical workmen!

While, from the mystics of that date, valuable works have been preserved, what has been left us from these mendicant orders? Anything save the cry of blood from the earth? Aught else than servile obedience in accomplishing the mandates of those in power?

This confraternity were free-masons. And their organization was framed accordingly. Such was their kindness and benevolence to a wandering and unprotected pilgrim, that when afterward accosted on his journey with the customary inquiry, "Whence came you?" one and multitudes would answer, "From a lodge of the Holy St. John of Jerusalem," having experienced their hospitality and kindness in their pilgrimage. Their duty was to nurse, accommodate, and protect pilgrims to the Holy Land: and everywhere on their travels, in whatever country, these lodges were found for their comfort.

Many of the noblest knights connected themselves therewith, and they became known, then, as the KNIGHTS TEMPLARS.

But the order degenerated, became faithless to their vows, and used the wealth and power they had attained in such manner as to occasion their public condemnation.

Passing by, then, the middle ages, we commence a new era with the rise and progress of a religious secret order, without a parallel in the history of the world; one which has risen in influence and power far above all the other orders of the church, prohibiting its members to accept office in the church, yet which, in the art of ruling, has excelled the governments of the world hitherto, no less than any of its ecclesiastical rivals of any age or country.

The Society of Jesus--known as THE JESUITS--early raised itself to a degree of historical importance unparalleled in its kind. This order was founded by Ignatius Loyola, who called it the Society of Jesus, in consequence of a vision, and bound the members, in addition to the usual vows of poverty, chastity, and implicit obedience to their superiors, to a fourth, viz: to go, unhesitatingly, and without recompense, whithersoever they should be sent, as missionaries for the conversion of infidels and heretics, or for the service of the church in any other way, and to devote all their powers and means to the accomplishment of the work. The intention of Ignatius Loyola was originally directed rather to mystic and ascetic contemplations; but the order, from the nature of its fourth vow, soon took a shape adapted to the wants of the church.

In the education of youth, there has been a very unjust charge against them, that is, that they mutilated the classics. Would to God that every pure Christian would follow such an example; and that we might thereby present such an expurgated edition, as would create all the good they may contain, devoid of evil. Any who have read Virgil, Ovid, Terence, or other classic works, must acknowledge this necessity. Even Shakespeare's plays can not be read, as printed, in a modest company. There is not, either, any prudery in this. And, accordingly, a family expurgated edition has been published by Dr. Bowdler, demanding a far greater circulation than it may have as yet received. Praise, then, be awarded to all instructors of youth who will promote such expurgation from the classics as will blot out their immorality!

The latitude in which this society has understood its rights and immunities has given occasion to fear an unlimited extension and exercise of them, dangerous to all existing authority, civil and ecclesiastical, as the constitution of the order, and its erection into an independent monarchy in the bosom of other governments, have assumed a more fixed character.

With the differences of religious bodies as to dogmas of faith, this essay has nothing to do; but so far as churches connected with any religion, interfere with temporal governments, by mystic confraternities, that is a topic directly within our scope. Any union of church and state must, from these authorities, appear in opposition to the unprejudiced action of the citizen in the government of his country.

The great struggle for political power, the contest as to the source thereof--whether a fancied divine right in any family, or in an individual by anointment of a priest; or the free voice of a free people governing themselves by framing a constitution, limiting power in the hands of rulers, who are only their agents--is now undergoing a severe test. Of this, however, more hereafter.

From the days of William of Orange, the parties in Ireland have been not only well-defined, but they have been organized in the most perfect mysticism, into Orange men and Ribbon men. Let the days of Curran, Grattan, and of the persecuting government tell that story. The blood of an Emmett has crowned a noble effort with martyrdom. His last speech will be read as long as school-books can perpetuate one of the finest efforts of oratory.

Another benevolent secret society has sprung up, chiefly in the United States, calling themselves the Independent Order of Odd Fellows. This is a charitable confraternity, intended, mainly, to promote benevolence, aid the sick and distressed, and cultivate the warmer sympathies of our nature. It is of modern origin, and in most things seems to be an imitation of Free-Masonry. It has been productive of great good in the accomplishment of its benevolent purposes. Having no leaning whatever toward politics, it quietly pursues its mission of love.

Thus, then, we have arrived at a point where we must pause.

The summary of the past seems to be as follows:--

Rome exerted her influences through her praetorian cohorts, the confraternities of mendicants and of Jesus--the Jesuits. Unknown, and in silence, they were domiciliated in courts and in families, throughout all nations; and some roamed as itinerants. The will of their general, on their unconditional subserviency to his behest, seemed to create an almost omnipresent power to be controlled by Rome alone. Has not the exercise of it been exemplified in the inquisition? Was it not felt in the massacre of St. Bartholomew? I will not stop to ask the power and control of a Madame Maintenon, or Du Barry: nor whose influences controlled them. Does not all history portray their one effort?

But has not the Church of England endeavored to obtain temporal power, also, by interference in the affairs of this world, politically?

But we in the United States are not better than our neighbors. Man is the same everywhere, but for education.

And this brings us to the great, practical lesson, to which end all that has thus far been detailed has been directed.

Americans! no matter of what nation you came, consider this lesson.

A divine right is here granted to both--to the Bourbon, and to the Corsican. Can truth contradict itself? If there be a contradiction must there not be error somewhere?

But we must look into this a little further.

One always endeavoring to govern and control the masses politically, by religious mysteries, &c. The other endeavoring to persuade to the study of science and philosophy, and trying to wean men from the mere struggle of this world's power, to a preparation for another world, into which we must be born spiritually, by human death, and as to which this earth is only the school-house. And this class has not interfered in any manner with politics in any country.

This bring us to the present condition of our own beloved country at this time.

A secret society, also political, was formed here, known as THE KNOW-NOTHINGS. And its secrecy was about to destroy it, when that secrecy, under the power of the press, vanished into mist.

But what was the origin thereof? And when, after gentlemen and statesmen controlled it, and expelled its rubbish, it assumed a powerful influence, and a new form, as an "American Party," what were the deep moving causes which led to its prominent position?

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