Lower and Higher Mysteries

[idiot_stimpy]

http://www.theosociety.org/pasadena/mysterys/mystsch2.htm#chapter7

 

 

 

The Lesser Mysteries are a preparation of the neophyte for initiation in the Greater Mysteries through various degrees of purification and discipline combined with training in intellectual and spiritual perception. As indicated in the previous chapter, seven were the degrees usually reckoned, the first three comprising the Lesser Mysteries. The fourth degree is the turning or deciding point where those who underwent the discipline and training of the preliminary stages are put to the test of actual experience in self-identification.

 

If the candidate pass this fourth trial successfully, he enters upon more stringent discipline and purification, and a more intimate relationship between teacher and pupil. Henceforth he is a pledged disciple, his will is set firmly to pass successfully the fifth, sixth, and seventh degrees which comprise the Greater Mysteries.

The trials of the Lesser Mysteries are comparatively simple, but as the disciple proves his earnestness and ability to stand the probationary tests, the training becomes more rigorous, the demands upon his nature more severe, and the hand of karma deals more sternly with error.

 

Two particular features mark the Minor Mysteries: (a) instruction in the deeper sciences of the cosmos; and ( dramatic rites portraying that which the initiant must go through without outside help in the Greater Mysteries. In the Eleusinian Mysteries, for example, the sacred rites acted as a spiritual aid in stimulating the candidate to live the higher life, as well as familiarizing him with the routes of the initiatory process.

 

To witness or participate in a drama is quite different from suffering the actual experience; even so, this serves as preliminary fortification to the neophyte when the time comes for the greater initiations. The Lesser Mysteries have been known and recognized by the keenest minds of all ages as institutions of higher learning for those who had proved themselves worthy and fit.

 

 

 

This mystic death constitutes the fourth initiation, which consists not only in one's ability to receive spiritual light, but likewise in one's power to face with equanimity and awakened morality the darkness of evil. To become a thing is actually to unite one's cognizing intelligence with the essence of that being or thing; in other words, to take on the nature of such entity for the time being. Hence, to weld one's consciousness with beings in spheres lower than the human is greatly to test the stamina of the individual: will the malefic fumes of the lower spheres stifle the delicate petals of the budding adept? Will the sensuous delights of the lower hells have any attraction for the neophyte stern in his resolve? Conversely, to assume the nature of beings in spheres higher than the human calls for an equally tempered constitution: will the brilliance and splendor of truth undimmed blind the soul? Will vision of reality shatter the awakening eye of wisdom?

 

This fourth degree may be considered a prelude to, a minor reflection of, the final and seventh degree of initiation in which the individual must undergo the trial of identification with all spheres of being. To complete the full initiatory cycle, therefore, demands the awakening and strengthening of all seven human principles. The candidate must have so tuned his seven-stringed lyre, so energized it with spiritual harmony, that it will vibrate in perfect synchrony with the spiritual essence of the seven principles or spheres of the cosmos. As Master KH wrote in 1882 to Allan O. Hume of Simla, India: "The degrees of an Adept's initiation mark the seven stages at which he discovers the secret of the sevenfold principles in nature and man and awakens his dormant powers" (Mahatma Letters, Letter XV, p. 99).

 

Of these higher degrees scarcely anything is known to us. This is natural, and indeed appropriate; for how could words describe that which can be understood only by the initiate? How could that which is essentially esoteric be revealed and still retain its mystic integrity? Important hints, however, have been given regarding the fifth, sixth, and seventh degrees.

 

In the fifth initiation, the initiant "meets his own god-self face to face, and for a longer or shorter time becomes one with it'' (Fundamentals of the Esoteric Philosophy, p. 283). This degree was called by the Greeks theophany, a word signifying "divine appearance" or "showing forth of a divinity," the appearance or manifestation of man's own higher self to himself. And while in the average candidate this sublime moment of intellectual ecstasis and high vision lasted but a short time, with further spiritual progress of the candidate the theophanic communion became more enduring and lasting, until finally, ultimately, man knew himself, not merely as the offspring spiritually of his own inner god, but as that inner god itself, in his essential being. — Fundamentals of the Esoteric Philosophy, p. 447

The sixth initiation was consummated as the inevitable course of events following upon the successful spiritualization of the entire nature. This was called

theopneusty

by the Greeks — a word literally signifying "god-breathing" or "divine inspiration" — where the disciple felt the inbreathing from his own inner god and became, thus, inspired, the very word inspiration meaning "inbreathing." With the passing of time and the greater purification of the soul-vehicle, which is man himself, this inbreathing or inspiration became permanent. — Ibid.

In this degree "the inner god of the candidate breathes down into him, for a longer or shorter time, depending upon his advancement, the wisdom and the knowledge of all the universe . . ."; and "in the sixth degree, instead of one's own Higher Self, the initiant meets another One, . . ." (Fundamentals of the Esoteric Philosophy, pp. 284, 260).

 

Then comes the seventh and last of the degrees of initiation before masterhood is achieved. This initiation usually took place at the winter solstice. The ancient pagan initiates considered the four points of the year, the winter and summer solstices and the spring and autumnal equinoxes, as representative of holy workings in the cosmos. The birth of the sun at the beginning of the year symbolized to them the mystic birth of the initiate, and it is significant that nearly all the great world saviors, such as Jesus the Christ, Krishna the Avatara, Apollonius of Tyana, and others, celebrate their "birthdays" at this sacred time: the rebirth of the solar deity.

 

This seventh degree, which is called theopathy — a Greek word meaning "god-suffering" or "divine- enduring" — is the most sublime mystery of all, . . . the initiant, the candidate, suffered himself to become, abandoned himself fully to be, a truly selfless channel of communication of his own inner god, his own higher self; he became lost as it were in the greater self of his own higher self. —Fundamentals of the Esoteric Philosophy, p. 447

Edited November 4, 2014 by idiot_stimpy

[BaguaKicksAss]

according to theosophists...

[idiot_stimpy]

Any links to information about Lower and Higher Mysteries that are not from the theosophists?

 

This is all I could find. Any help would be appreciated.

[BaguaKicksAss]

Every single path, order, and beleif system I think has writings on this.

 

Might try a search for outer and inner mysteries.

 

Hmmm, I'm also pretty sure even the Buddhists have written extensively on such things, they just had to have!

[Nungali]

I found Steiner's 'Theosophy of the Rosicrucian' interesting (not because I am a Steinerite or an Anthroposophist) , where he outlines some of the experiences during the stages. Although set in a context of Christian mysticism, there are interesting similarities with other traditions.

 

The inner and outer thing is a bit like a reversal of the map ( that many western hermetic or esoteric systems follow; ) of the Tree of Life and other systems ie. there is a Triad of Principles in an 'ideal' realm or inner world; 'above' or separated by a division, veil, abyss from the other / lower 7 (IMO based on the observations of the planets) to make 10 (based on the observation of our hands) and permeated by patterns of 3:4 (based {again IMO} on the structure of our fingers ... to give divisions of 12.

 

In the 'mysteries' ( many of them, including tribal and indigenous initiation systems), there is often a preliminary ( a guest or accepted person, a future initiate, an adopted tribal member, etc ). Then the 3 main initiations, but here, being 'reversed' they constitute an 'outer court' and relate to the experiences of birth life and death. This is a basic pattern in many systems as it is a basic pattern in human life and nature. One needs to understand those 'mysteries first' before one can move further along the more intricate, detailed, complex, etc 'other mysteries', but these are sort of extensions from the central mystery - life ... even the 4th (as mentioned above) , although being after 'death' is 'spiritual life'.

 

In general - in anthropological terms - the 'outer mystery' is to make a 'natural person' a 'cultural person', then the 'inner mystery' , later in life, makes the 'cultured person' a 'magical person'.

 

Hercules tried to navigate the whole realm using his ego and club and smashing his way through, which of course led to failure and disaster for him. He never made it to initiation, but instead only the outer and lesser mysteries, which it is said, were originally formed to accommodate his failure.

 

 

" Any links to information about Lower and Higher Mysteries that are not from the theosophists? "

 

Seek and ye shall find ... enter the right words into the search box and it shall be opened unto you