A Christian Perspective on Human Destiny

Spring 2011

Theosis: a Christian Perspective on Human Destiny

John F. Nash

Summary an ―intermediate state‖—a term coined by John Wesley—in which progress toward he concept of theosis, or deification, has theosis can continue after physical death. T roots in Greek philosophy and was dis- Few western Christians, or, for that matter, cussed by the early Christian church fathers. esoteric students, would recognize the term It enjoyed ongoing support in the mystical ―theosis.‖ Yet it has been a traditional belief theology of Eastern Orthodox Christianity, in Eastern Orthodox Christianity since pa- especially among contemplatives of the tristic times, and influential western hesychastic tradition. While theosis did not churchmen also have explored the concept. find fertile ground in the intellectual envi- Through theosis, proponents argue, man can ronment of the West, a low level of interest share in the divine nature or perhaps recover can be detected throughout the centuries, his primeval divinity. Man can, in a very and attention has increased in recent times. real sense, become ―the image and likeness Orthodox theologians articulate a doctrine of of God.‖ Theosis‘ strongest supporters argue theosis that envisions a profound transfor- that deification was part of God‘s original mation of human nature, made possible by purpose for humankind and that ―redemp- Christ‘s incarnation. Answers to how, when tion‖—viewed in a more positive light than and where we might achieve theosis are simply atoning for sin—was preordained by proposed in the Orthodox literature and, the creative act. Our opportunity to achieve more surprisingly, in the writings of Meth- theosis was established by Christ‘s incarna- odist and Anglican churchmen. These latter tion and continued through its extension in speak of an ―intermediate state‖ of heal- the Eucharist. These various issues will be ing—contrasting with the Roman Catholic discussed in detail in the pages ahead. Be- penitential purgatory—providing opportuni- fore proceeding, however, it will be useful ties for spiritual growth after physical death. to step back and examine contrasting atti- An understanding of theosis helps bridge the tudes toward the human condition and gulf between Christian and esoteric perspec- human destiny. tives on the human condition and destiny. A major stumbling block to building a via- New fluidity in theological opinion and in- ble system of Christian esotericism has creasing interest among esotericists raise ______hopes of a synthesis of teachings. This article presents an account of theosis and relat- About the Author ed issues with the objective of stimulating John F. Nash, Ph.D., is a long-time esoteric stu- further study and insight. dent, author, and teacher. Two of his books, Quest for the Soul and The Soul and Its Destiny, Introduction were reviewed in the Winter 2005 issue of the his article traces the emergence of the Esoteric Quarterly. His latest book, The Sacra- mental Church,, will be published shortly. Fur- T doctrine of theosis, or ―deification,‖ and ther information can be found in the advertise- its development in eastern and western ments in this issue and at http://www.uriel.com Christianity. It also examines the concept of

Copyright © The Esoteric Quarterly 15 The Esoteric Quarterly been the difference in the ways the human certain devaluation, since it cannot de- condition and human destiny are depicted by note pure spirituality.2 mainstream western Christianity and by the The nous and psyche acquired divine corre- ageless wisdom extending through Plato and spondences in the trinity proposed by the Neoplatonist to Alice Bailey and be- Plotinus (c.204–70 CE), the leading expo- yond. In the Pythagorean tradition, Plato nent of Neoplatonism. Plotinus‘ trinity, con- (c.428–348 BCE) taught that the human soul sisting of Monad (―the One‖), Nous (―Di- incarnates in a series of bodies to gain wis- vine Mind‖), and Psyche (―World Soul‖), dom before returning to the divine realm. In was hierarchical. The two latter were suc- the Phaedrus he spoke of the ―beatific vi- cessive emanations from the Monad, and in sion‖ whose beauty and glory await us at the a further process of emanation Psyche end of our incarnational cycle. birthed the manifest universe. Human beings Plato divided the soul into a higher aspect, participated in the two lower aspects of the the nous (―rational mind‖), and a lower as- trinity, while also having a soma on the pect, the psyche. The latter term, as Plato physical plane. The nous was sometimes used it, meant the principle that animates the identified with the pneuma (―spirit‖), a di- body; ―etheric nature‖ would be a better vine and eternal element in man; in other translation than the conventional ―soul.‖1 accounts the nous was regarded as forming a Platonic philosophy regarded the nous as bridge between the psyche and pneuma. belonging to the divine world of Forms. A Modern esoteric philosophy built upon those Form (Eidos) is a perfect, eternal archetype foundations to construct a detailed under- or thoughtform. It is the ―real‖ thing, and standing of the human constitution consist- what we experience in the phenomenal ing of monad, soul (or Ego, capitalized), and world is but an imperfect, transient manifes- personality. The monad is regarded as a tation or ―shadow‖ of that Form. Our body, fragment of the logoic essence, comparable in particular, is ―less real‖ and much less with the atman of Vedantic Hinduism. ―We important than our nous. believe,‖ Helena Blavatsky wrote, ―that eve- Plato also theorized that the whole of reality ry human being is the bearer, or Vehicle, of was triune in nature. His successors in the an Ego coeval with every other Ego; be- Platonic school built upon that concept to cause all Egos are of the same essence and develop a model of the human constitution belong to the primeval emanation from one consisting of nous, psyche, and soma universal infinite Ego. Plato calls the latter (―body‖). As a modern commentator ex- the logos (or the second manifested God).‖3 plained: In the teachings of Alice Bailey the soul is considered to be the seat of awareness, the Plato‘s trichotomy is the starting point of architect of successive personalities, and the later views. A common division is into driving force behind progress on the evolu- rational, irrational, and vegetative tionary path. The personality embraces the spheres . . . . For Middle Platonism the dense physical, etheric, sentient (―astral‖), soul derives from the nous but has pow- and lower mental vehicles.4 Comprehensive ers that enable it to work on matter; the discussions of the human constitution are nous affects the psyche, and the psyche readily available in the literature.5 the soma. On this view the nous is the innermost core . . . Pythagoreans see two Platonic and Neoplatonist philosophy influ- souls. They equate the logical soul with enced early Christianity. By the fifth centu- the nous, while the alogical soul is the ry, however, Christian theologians had re- garment that it puts on in its descent jected Plotinus‘ hierarchy in favor of a trini- through the spheres. In sum, the psyche, ty of coequal hypostases, or ―persons‖: in distinction from the nous, undergoes a

Father, Son, and Holy Spirit (Pneuma).6 The who accepted baptism and obeyed the Son was ―begotten‖ by God the Father, and Commandments. Great saints emerged to the Spirit emerged from the Father—or serve as role models of righteousness. Nev- jointly from the Father and Son—by ―spira- ertheless, as one writer complained, western tion,‖ a term that can be understood in the Christianity ―has been unable to free itself sense that the Spirit is the ―Holy Breath.‖7 from the sin–grace dialectic.‖12 One might add that it has also been unable to free itself By the sixth century Christianity was also from an intellectually based theology. moving away from Platonic psychology. The Second Council of Constantinople (553 A contrasting picture of both the universe CE) declared that each soul is individually and man emerged among the eastern church created by God sometime between concep- fathers and continued in Eastern Orthodoxy tion and birth;8 that is, the soul is only semi- Christianity. Throughout the centuries east- eternal: immortal but created in time. The ern Christianity retained at least a limited Fourth Council of Constantinople (869) de- sense that creation was accomplished creed that man ―has one rational and intel- through emanation. Importantly for our lectual soul‖ and spoke of that soul ―animat- theme it also held out the possibility of a ing the flesh.‖9 Thus the nous and psyche much more optimistic future. Through were conflated into a single entity and de- Christ‘s incarnation, humanity gained, if nied contact with the divine Pneuma. Man only in potentia, some kind of divine status. nominally was created in the image and Thus was born the doctrine of theosis. likeness of God, but that likeness stopped This article‘s main purpose is to make theo- short of a triune constitution and a share in sis and related concepts accessible to esoter- the divine essence; it also stopped short of ic students. A few parallels with modern divine origin and destiny. esoteric teachings are identified to show di- Augustine of Hippo (354–430), considered rections that future research could take. Rich the greatest of the western church fathers, opportunities exist to create a synthesis of built upon the work of Jewish philosopher understanding of human destiny that could Philo of Alexandria to assert that the uni- appeal to both the religious and the esoteric verse was created, not by emanation, but ex communities. An important resource for the nihilo (―from nothing‖). That assertion present study was Partakers of the Divine launched western Christianity onto the belief Nature (2007), a collection of essays edited that humanity, along with the rest of the by Michael J. Christensen & Jeffrey A. Wit- manifest universe, was separate from the tung, that was reviewed in the Winter 2011 Divine. Only a small step was then needed issue of the Esoteric Quarterly. We shall to conclude that humanity was corrupt and also quote liberally from patristic writings mired in sin. Augustinian pessimism steadily and the work of eastern and western theolo- gained momentum and reached its zenith gians. when John Calvin proclaimed man‘s ―total depravity.‖10 Calvin further declared that The Concept of Theosis only a small elect was predestined to be he pharaohs of ancient Egypt claimed to saved, whereupon his followers came to the be incarnations of the god Horus. In the logical conclusion that the rest of humanity T 11 Homeric period of Greek history it was be- must be predestined to damnation. lieved that heroes who performed exemplary The western Christian view of human desti- feats received the gift of immortality and ny generally was not as bleak as it might would reside with the gods on Mount Olym- have been. Predestination made only limited pus. Later Greek culture rewarded promi- inroads into the Christian mindset. Emphasis nent civic figures with divine status. For was also placed on the redeeming force of example, the fourth-century BCE Philip II of grace, a gift of God freely bestowed on all Macedon, was raised to divine status in a

Copyright © The Esoteric Quarterly 17 The Esoteric Quarterly process referred to as apotheosis—a word Theosis in the Patristic Writings from which theosis eventually derived. Phi- losophers were particularly valued in Greek In the emerging theology of Christianity the society. Socrates was deified soon after his eastern church fathers were inspired more by death, and as late as the fourth century CE Platonic philosophy than were their western the Neoplatonist Iamblichus declared brethren, and stronger connections were Pythagoras a god.13 Roman emperors maintained with the ageless wisdom. It was claimed to be deities and were revered among the eastern fathers that we find the accordingly.14 earliest work on theosis. The Hebrew Bible affirmed divine potential Second-century CE church father Irenaeus not just for kings and prophets but for all commented on humanity‘s steady progress devout Jews. The psalmists wrote: ―Shew from creation through the recovery from sin the things that are to come hereafter, that we to successive stages of sanctification. Man, may know that ye [are] gods‖15 and ― I have he said, ―should be glorified; and being glo- said, Ye are gods; and all of you rified, should see his Lord. For God is He are children of the most High.‖16 In the New who is yet to be seen, and the beholding of Testament Christ referred to those passages God is productive of immortality.‖ Immor- when he asked ―Is it not written in your law tality, he added, ―renders one nigh unto 23 . . . Ye are gods?‖17 Moreover, we read in God.‖ To cite the work of Irenaeus, bishop the prologue of the fourth gospel: ―The of Lyons in Roman Gaul, might seem to un- Word was made flesh and dwelt among us, dermine the assertion that theosis was the and we beheld his glory‖18—implying that product of eastern Christianity. We should ―the flesh‖ was in some sense capable of remember, however, that the Gallic church receiving the Word and responding to the owed its lineage to the East; Irenaeus was glory. Apprehension of and response to the born in Asia Minor and was a student of divine glory came to be considered key in- Polycarp, bishop of Smyrna. gredients of theosis. The Alexandrian and Cappadocian schools Whether Paul believed in theosis is disputed, produced the greatest wealth of patristic but he famously proclaimed: ―I live; yet not writings on theosis. Among the Alexandri- I, but Christ liveth in me.‖19 Other state- ans were the second-century Origen and the ments suggesting the possibility of human fourth-century Athanasius. Athanasius, patriarch of Alexandria, famously built upon transformation include: ―we all . . . behold- John 1:14 to declare: ―He [the Logos] was ing the glory of the Lord, are changed into 20 made man that we might be made god.‖ As a the same image from glory to glory.‖ The modern writer explained: ―More clearly than Epistle to the Hebrews referred to ―the spirits of just men made perfect.‖21 Most any Christian writer before him, Athanasius makes a direct identification between deifi- often cited in support of theosis is a passage cation and divine sonship.‖24 Origen‘s work in 2 Peter: will be mentioned later. Grace and peace be multiplied unto you Notable among the Cappadocian fathers through the knowledge of God, and of Jesus our Lord, According as his divine were Gregory of Nazianzus, Basil the Great, and his brother Gregory of Nyssa, all of power hath given unto us all things that whom lived in the fourth century. Gregory pertain unto life and godliness, through of Nazianzus, accomplished poet and theo- the knowledge of him that hath called us logian, coined the word theosis after exper- to glory and virtue: Whereby are given imenting with various terms suggestive of unto us exceeding great and precious ―making a god.‖25 He suggested that indi- promises: that by these ye might be partakers of the divine nature.22 viduals of special sanctity might ascend to

18 Copyright © The Esoteric Quarterly, 2011. Spring 2011 the divine light, even in their lifetimes. As a Theosis, the commentator continued, means metaphor of the illuminating power of the the refashioning of ―the very boundaries of divine light, Gregory of Nazianzus described creaturely existences.‖ The human nous the sun as ―the most beautiful of all visible could become a divine hypostasis, compara- things‖ and ―just so is God . . . himself the ble in some way with the hypostases of the highest of all objects of thought.‖26 The ref- Trinity. erence to thought suggested belief that it A notable contribution to the doctrine of was the nous that was capable of ascension. theosis was made by Maximus the Gregory of Nyssa was more cautious with Confessor (580–662). Maximus resigned his regard to timing; he considered it more like- position in the court of the Byzantine ly that theosis could be attained only after Emperor Heraclius to pursue a vocation as a the resurrection of the body. Christian teach- monk in Carthage, North Africa. He was ings asserted that the body will be raised to influenced by Neoplatonist philosophy and rejoin the soul prior to the Last Judgment. especially by the work of the Pseudo- Gregory emphasized that theosis was a gift Dionysius.31 Interpreting the Chalcedon de- of God; our bodily resurrection and theosic cree, Maximus viewed Christ‘s incarnation ascension were made possible by Christ‘s. as a reciprocal coming-together of the divine On the other hand, he stressed that eventual and human natures, not diminishing either theosis was the very purpose of humanity‘s but creating a new, higher synthesis.32 Driv- creation.27 Our destiny was to become ing that reciprocity was ecstatic love—a re- ―priests of the cosmos, rendering by [our] alization that Jalaluddin Rumi would fa- dynamic engagement with the world‘s order, mously explore six centuries later. Along a degree of divine life, a sacred blessing as it with Origen and Gregory of Nyssa, were, to all the fabric of God‘s created ex- Maximus leaned toward the universalist istence.‖28 The strong implication was that view that all rational souls would eventually Christ‘s incarnation was not a repair mis- be saved. Origen was accused of teaching sion, a response to humanity‘s failure, but that even Satan might be saved. was preordained ―from the beginning‖ as the The Copts agreed that Jesus Christ was a means to unlock humanity‘s latent capabil- single person but rejected the Chalcedon ity. doctrine of distinct natures. Inspired by the Gregory of Nyssa‘s understanding of theosis work of Cyril, late patriarch of Alexandria,33 received a boost when the Council of they believed that Christ‘s two natures were Chalcedon (451) decreed that Christ, the merged. They also used Cyril‘s teachings to Son of God, was a single hypostasis, or develop a strong sense of theosis. The lead- ―person,‖ with distinct divine and human ing exponent of Coptic theosis was the 12th- natures. The conventional interpretation was century Egyptian theologian Bulus al-Bushi. that the hypostatic union of natures was nec- Writing in Arabic he presented a detailed essary for redemption: the human nature to argument that man participated in the identify with man‘s failure and the divine merged divine–human nature. Emphasizing nature to make a sufficient atonement to the the role of the Eucharist in theosis, Bulus Father. Gregory‘s interpretation was that, drew upon a passage in the fourth gospel when ―the Word was made flesh, and dwelt that was incorporated in eastern and western among us,‖29 human nature was exalted, liturgies: even deified. ―Redemption,‖ as a commenta- Jesus said unto them, Verily, verily, I say tor on Gregory‘s work remarked, ―was more unto you, Except ye eat the flesh of the than the forgiveness of sin, rather a profound Son of man, and drink his blood, ye have reworking and anakephalaiosis [―recapitula- no life in you. Whoso eateth my flesh, tion‖] of the terms of ordinary humanity, and drinketh my blood, hath eternal life; into a divinely graced life-form that would and I will raise him up at the last day. For experience an ascentive metamorphosis.‖30

my flesh is meat indeed, and my blood is of mantra yoga and pranayama. Practition- drink indeed. He that eateth my flesh, ers, most of them monks or hermits, report- and drinketh my blood, dwelleth in me, ed heightened states of consciousness, pro- and I in him. As the living Father hath found mystical experiences, and a sense of sent me, and I live by the Father: so he the divine light. Hesychasm came to be re- that eateth me, even he shall live by me. garded as the royal road to theosis. This is that bread which came down from Hesychastic prayer came under attack in the heaven: not as your fathers did eat man- 14th century from critics influenced by na, and are dead: he that eateth of this western scholasticism, notably Barlaam of bread shall live for ever.34 Calabria, Barlaam asserted that contempla- A modern writer commented: ―Bulus de- tion was worthless and that the only way to rives his conclusion that the act of partaking God lay through the intellect. Plato might in the eucharistic bread grants us a participa- have agreed with him, but the Neoplatonist tion in the life-giving, divine body of who valued mystical experiences would cer- Christ.‖35 tainly have disagreed. Hesychasm‘s critics further asserted that it was impossible for The eastern church fathers and their succes- finite beings to gain knowledge of a trans- sors were not unanimous on the precise cendent, unknowable God. Claims to have meaning of theosis, and some did not dis- seen the divine light were blasphemous. cuss the concept at all. Nevertheless, a consensus emerged that man potentially could Gregory Palamas (1296–1359), a monk of participate in the divine nature—or perhaps Mount Athos in Greece and later archbishop return to the primeval divinity—in this life of Thessaloniki, emerged as the champion of or the hereafter. In its most complete form hesychasm and its related theology. He cited theosis envisioned man becoming a divine hesychasm‘s origins in antiquity and quoted hypostasis—not an ontological one, like the liberally from the church fathers on the theo- persons of the trinity, but an hypostasis of logical issues. Gregory agreed that the adoption, appropriate to our creaturely na- essence (Greek: ousia) of God can never be ture. ―Weaker‖ forms envisioned ―living in known, even in the hereafter, but he insisted Christ‖ or some kind of union with Christ. that knowledge of God‘s ―uncreated energies‖ or ―uncreated light,‖ was possible in Theosis in Eastern Orthodoxy both this life and the next. ―Uncreated‖ be- A form of contemplative prayer gained wide came an important concept in Orthodox the- popularity among ascetics in the Greek Or- ology, with the connotation that the energies thodox Church. Known as heschasm (Greek: proceeded ontologically from God‘s very hesychia, ―stillness‖ or ―silence‖), it may being, rather than from any specific action date back to the fourth century. The practice God might take. We might explain the pro- involves extended periods of solitary medi- cess by analogy with electromagnetic energy tation. Timothy Ware, a future bishop, ex- radiating from the sun; that is just what the plained that the hesychast ―is one who de- sun is and does. The uncreated light was votes himself to the prayer of silence—to manifest in Christ‘s transfiguration on prayer that is stripped, so far as is possible, Mount Tabor, an event to which Eastern of all images, words, and discursive think- Orthodoxy attaches much greater signifi- ing.‖36 Despite the intent to avoid verbal cance than the western church does. The formulas, hesychastic practice was often hesychast, Gregory argued, was granted an accompanied by silent repetition of the Jesus experience of the same light and thereby Prayer (―Lord Jesus Christ, son of God, have gained true spiritual knowledge of God. mercy on me, a sinner‖). Recitation was of- Gregory Palamas‘ theology of divine es- ten synchronized with inhalation and exhala- sence and energies and his explanation of tion of the breath. Hesychasm has been the divine light had lasting influence on compared with the South Asian disciplines

Eastern Orthodox thought, and he is listed in Holy Spirit. But the ―Love of God is neces- the eastern calendar of saints. His work did sarily bound up with love of one‘s fellow not end the controversy, however, and ―Pal- man. That perfect love will make a man like amites‖ and ―anti-Palamites‖ have continued Christ, for; in his created nature he will be to debate the merits and propriety of hesy- united with the whole of humanity.‖41 As a chasm. Yet both parties maintained the mys- result, contemplation could not be separated tical orientation that has from the impulse to serve. always characterized [T]he eastern understand- Citing Maximus, Lossky Eastern Orthodox the- ing of theosis reminds us of declared that contempla- ology. Platonic and modern eso- tion without action ―dif- Best-known of 20th- fers in no way from imag- century Palamites was teric teachings that antici- ination, from fantasy the academic theologian pate a return to the divine without any real sub- Vladimir Nikolayevich stance.‖42 Lossky (1903–58). Ex- realm after the sojourn in The theologian who did iled from Russia in the physical existence. Im- the most detailed work on 1920s, Lossky moved portantly … theosis has a theosis was Sergei Niko- to Paris and graduated laevich Bulgakov (1871– from the Sorbonne. group implication; it is not 1944). A Russian Ortho- Tragic as his exile was to be regarded as a reward dox priest, he also fled to from a personal stand- for individual sanctity but Paris, but he and the much point, it became a plat- younger Lossky were form from which he as an event that unites the never close; they even brought Orthodox mys- whole of humanity more belonged to competing tical theology to a west- firmly with the Trinity. branches of the émigré ern audience. Orthodox Church. Lossky

Lossky agreed with Gregory of Nyssa that disagreed with key areas of Bulgakov‘s deification could be attained only after teachings, particularly those relating to So- death, but he insisted that the necessary phia, the divine feminine hypostasis of wis- preparation must be done in this life.37 Like dom. Ecclesiastical authorities eventually Gregory Palamas, Lossky regarded contem- forced Bulgakov to retract certain of those plative prayer as the best preparation for teachings as heretical.43 Most of his work on theosis. But he regarded ecstasy as merely a theosis was never seriously challenged, beginner‘s response to the contemplative however, and his and Lossky‘s work can be experience, and he warned against ―giving viewed as complementary. any particular image to the Godhead.‖38 Bulgakov agreed with Gregory of Nyssa that Lossky explained the uncreated light seen by Christ‘s incarnation was motivated not only contemplatives as ―the visible quality of the by humanity‘s need for redemption but more divinity, of the energies or grace in which importantly by God‘s plan to glorify human- God makes Himself known. It is not a reali- ity. In response to the plan, ―Man desires to ty of the intellectual order . . . . Nor is it a become a son of God and enter into that glo- quality of the sensible order. The divine ry of creation, and he is predestined to this. light, being given in the mystical experience, Out of natural man, he is called to become a surpasses at the same time both sense and god-man.‖44 That goal became possible intellect.‖39 The light ―is proper to God by when divine and human nature were His nature: eternal, infinite, existing outside united in Christ. The glorification of Christ‘s space and time.‖40 humanity was begun at the incarnation and Lossky related the hesychastic experience to completed when Christ ascended into heav- the receipt of divine love, expressed by the en. ―The God-Man‘s earthly humanity fol- triune Godhead and communicated by the lows His Ascension to heaven, first the Most

Holy Mother of God, and then the entire witnesses in an amazing spectacle. [His] Church in the age to come. This is the deifi- face had become completely illuminated. cation of humanity. . . . The Father saves It was a single mass of real light. . . . The and deifies the world through the Son, the phenomenon was so extraordinary and God-Man, and it is through the Son that He joyous that we nearly cried from inner sends the Holy Spirit into the world.‖ 45 happiness. This lasted for about two Christ‘s mother Mary, Bulgakov declared, hours.‖51 has already achieved ―perfect theosis.‖46 Theosis in the West Bulgakov reiterated Bulus al-Bushi‘s assertion that the Eucharist both symbolizes and The western church valued its contemplative facilitates the approach to theosis: ―Christ religious orders. And Meister Eckhart, Cath- who sits in Glory at the right hand of the erine of Siena, John of the Cross, and many Father is the same Christ who institutes the others spoke of the sense of union with God. Last Supper and personally offers commun- According to John of the Cross (1542– ion to His disciples. And He has continued 1591), such union comes to pass when God to do this from that time forward, as the grants the soul this supernatural favor, that Church attests in its liturgical prayer.‖47 all the things of God and the soul are one in Bulgakov also agreed with Lossky on the participant transformation; and the soul important role of the Holy Spirit: ―Divine seems to be God rather than a soul, and is humanity in process of being accomplished indeed God by participation; although it is presupposes the union of the divine and hu- true that its natural being, though thus trans- man natures, or of divine and created Wis- formed, is as distinct from the Being of God dom, in the one hypostasis of the Logos. But as it was before, even as the window has this union has to be effected by the Holy likewise a nature distinct from that of the 52 Spirit, more than that, is the Holy Spirit.‖48 ray, though the ray gives it brightness. Reference to Wisdom revealed Bulgakov‘s Based on their experiences, the great mys- interest in sophiology. tics stressed the distinction between mystical In another work Bulgakov discussed hu- and rational knowledge. The former, which manity‘s approach, or perhaps return, to they declared to be superior, afforded expe- the divine image in which it was created. rience of the divine light and knowledge of Identification with the divine image, he God beyond what reason, even reason en- declared, ―is the task and goal of crea- lightened by faith, could offer. The western tion. God creates future ‗gods by grace‘ mystics were careful to avoid any suggestion for inclusion in the multihypostatic unity that they actually took on the divine nature; of the Holy Trinity and in the unity of the the Creator–creature divide was too strong, divine life.‖49 Bulgakov came close to despite the argument that Christ‘s incarna- suggesting that a divine nous or pneuma, tion had bridged that divide. On the other distinct from the psyche, could be re- hand, the semblance of being divine hap- stored in the human constitution. ―Man,‖ pened in their own lifetimes. he declared, ―is created as the god-man Significant as we now regard them, the writ- in the sense that, in his creaturely psy- ings of the western mystics received rela- cho-corporeal essence, he contains a spir- tively little attention in their own time. 50 it of divine origin.‖ Only a degree of Western Christianity was theologically ori- ambiguity saved him from direct con- ented and its theology intellectually based. frontation with the Fourth Council of When western apologists discussed theosis Constantinople. at all, they approached it from an intellectual When Bulgakov lay dying, he seemed to standpoint. As a result their discussions undergo a personal transfiguration. The lacked the force and passion of direct expe- nuns caring for him reported: ―We were rience—and also guaranteed that statements conformed to established dogma.

The early scholastic, Anselm of Canterbury dilute the notion of deification from partici- (1033–1109), proposed an ontological proof pation in the divine nature to some kind of for the existence of God. Anselm, a ―union with Christ.‖ Even then the outcome Benedictine monk of Burgundian birth who has not been persuasive. Calvinist teachings became archbishop of Canterbury, defined on the depravity of fallen human nature can God as ―that than which nothing greater can more easily be depicted as the very antithe- be conceived.‖ Few people at the time sis of theosis. would have suspected that he was discussing Anglicanism, which sought to position itself theosis. With increasing interest in theosis, somewhere between Roman Catholicism however, attempts have been made to show and Protestantism, was more sympathetic to that Anselm‘s proof implied perfection in theosis. Bishop Lancelot Andrewes (1555– creation: ―The acknowledgement of who 1626), one of the Caroline Divines, spoke of God is, is equally rooted in a clear and dis- ―The great promise of the Old Testament . . . tinct perception of who we are as creatures that He [Christ] should partake of our in light of that end for which God created human nature; and the great and precious us.‖53 Perhaps Anselm considered the possi- promise of the New, that we should . . . par- bility that perfection might be the end-point take of His divine nature.‖59 Our oppor- in creaturely human destiny. tunity to do so was established by Thomas Aquinas (1225–1274), considered Christ‘s incarnation and continued the greatest of the scholastics, wrote exten- through its extension in the Eucharist. sively on the topic of grace, and in the process provided some support for theosis. In a John Wesley (1703–91), whom history re- reference to 2 Peter, he wrote: ―The gift of members as the founder of Methodism, in grace surpasses every capability fact remained an Anglican clergyman of created nature, since it is nothing short of throughout his ministerial life. He was in- a partaking of the Divine Nature.‖54 Howev- spired by the work of Clement of Alexandria er, Aquinas was more interested in the bea- and also studied theosis in its Eastern tific vision, which—in a departure from its Orthodox context. Wesley supported the Platonic origins—he believed to be attained Protestant doctrine of justification by faith, when the soul is reunited with the body and but he also insisted that even after a person‘s sees God ―face to face.‖55 The relationship justification ―sin remains in him, yea, the between grace and theosis was discussed in seed of all sin, till he is sanctified.‖ more detail by the 20th-century Jesuit schol- Throughout life, Wesley declared, ―a believ- ar Karl Rahner. Rahner asserted that grace er gradually dies to sin, and grows in 60 ―accomplishes in humanity a grace.‖ Wesley and his hymn-writer broth- divinizing participation in God‘s being.‖56 er Charles believed that sanctification, Moreover, grace is ―the innermost and which was ―freely given us‖ by God, could enduring deification of the world.‖57 make a Christian ―perfect in love.‖ Their doctrine of sanctification, affirmed by later Protestantism became openly hostile toward generations of Methodists, became ―a contemplation and mysticism, and whatever domesticated (or democratized) version of elements of mystical theology might have the more ancient doctrine‖ of theosis.61 We survived in the Church of Rome were soon shall see later that John Wesley also shared suppressed in the new churches of the West. important insights on when deification Notwithstanding, bold attempts have been might be achieved. made to find evidence of theosis in the works of Martin Luther and John Calvin.58 Richard Meux Benson (1824–1915), who To do so, it was necessary to reexamine founded the Society of St John the Evange- their writings and distinguish their own list, an Anglican religious order, pursued the comments from what became Lutheran and theme of theosis as ―glorification of the Calvinist dogma. It was also necessary to creature.‖ Glorification was made possible

Copyright © The Esoteric Quarterly 23 The Esoteric Quarterly by Christ‘s incarnation, which itself was the man experiences personal communion preordained outcome of creation: with God. By faith and through obedi- ence he shares truly in the divine life and Creation by the Word implies the incar- is united with God the Holy Trinity. By nation of the Word as necessary to the grace he enjoys the pledge and first-fruits glorification of the creature by the Word, of eternal glory.66 so as to justify according to our finite experience and contemplation the act of The commission affirmed a tradition of sup- Eternal wisdom from whence creation port for theosis in both East and West: ―To sprang. The Christian doctrine of the In- describe the fullness of man's sanctification carnation meets this necessity and shows and the way in which he shares in the life of the moral purpose of Creation in its suc- God, the Orthodox Church uses the Patristic cessive developments to be worthy of the term theosis kata charin (divinization by wisdom of God.62 grace).‖67 ―Anglicans,‖ the report continued, ―do not reject the underlying doctrine which Arthur Michael Ramsey (1904–88) studied this language seeks to express; indeed, such Eastern Orthodox theology for many years teaching is to be found in their own liturgies before becoming archbishop of Canterbury and hymnody.‖ Part of that hymnody, of in 1961. He too approached theosis from the course, was the work of Charles Wesley. standpoint of divine glory. That glory was Despite its affirmation of theosis the com- expressed openly in the transfiguration but mission felt compelled to include a warning: was manifest throughout Christ‘s time on ―[H]owever close this union [with God] may earth, even in the crucifixion. Moreover, be, there remains always an all-important Ramsey declared that God ―who created the distinction between God and man, Creator world for his glory will glorify His creatures and creature, infinite and finite.‖68 Whether and lead them to glorify Him. The end is a Bulgakov would have agreed is an interest- new creation, forged from out of the broken ing question. pieces of a fallen creation, filled with glory and giving glory to its maker.‖63 Participa- The topic of theosis also came up in the tion in the divine glory can come in a variety AOJDD‘s Dublin Statement of 1984. The of ways, notably through the Eucharist, commission affirmed that members of the which ―unites those who partake with the church ―are united with Christ and with each glory of Christ as He now is—risen [and] other through participation in the Eucharist.‖ ascended.‖64 ―[T]he eucharistic worship of ―Through this union,‖ it added, ―they are the Church,‖ Ramsey explained, ―is on its being conformed to his true humanity, filled godward side a participation in God‘s glori- with his divinity, and made ‗partakers of the fying of the Father, and on its manward side divine nature.‘ In its totality the Church in- a receiving of God‘s glory—the glory of the corporates both living and departed in the Cross.‖65 communion of the saints.‖69 The statements of the AOJDD and similar ecumenical Meetings between Ramsey and Patriarch commissions provide semi-authoritative Athenagoras of Constantinople led to for- summaries of the beliefs of both sides and mation of Anglican-Orthodox Joint Doctri- show the extent to which eastern and west- nal Discussions (AOJDD), an ecumenical ern theological opinion has converged over commission that met from 1973 through the last 100 years. 1989. The commission examined a range of theological issues and published several Clearly, theosis is not unknown in the West. ―agreed statements.‖ Its Moscow Statement But it has had virtually no impact on reli- of 1976 addressed the topic of theosis, be- gious beliefs and practices, and few western ginning with the general comment that: Christian clergy or laypersons would know what the concept means. Even in the schol- God is both immanent and transcendent. arly circles where theosis has been explored, By virtue of the divine self-revelation,

24 Copyright © The Esoteric Quarterly, 2011. Spring 2011 it is a weaker concept than in the eastern reducing their sentences in purgatory.72 churches. Notwithstanding some variation, Well-wishers could pray for their souls with theosis is generally interpreted in the West similar hopes. as becoming like God or Christ rather than Eastern Orthodox Christianity never em- becoming divine. Attempts have recently braced the doctrine of purgatory, but it re- been made to link theosis with Carl Jung‘s tained the notion of continued opportunity theory of individuation.70 for spiritual growth, including growth to- The Intermediate State ward theosis. A modern writer explained: ―[I]t is the Orthodox understanding that ost of us are unlikely to achieve theo- sanctification continues on, in some way, M sis in this life. Gregory of Nyssa, into the world beyond—especially in the Vladimir Lossky, and others insisted that it beginning stages of the next life. The is attainable only after death. Yet there is Church believes that our prayers for the de- also a sense that one‘s entire life is the parted can help them in this process of heal- pathway to deification. If theosis is possible ing and purification.‖73 The same writer ex- for more than a tiny fraction of the human plained the continued sanctification as a family, further opportunities must exist process of ―cleansing and purifying,‖ add- where the process can be completed. ing: ―This purification process in no way Church father Irenaeus suggested that op- involves undergoing punishments for con- portunities for spiritual growth extend be- fessed and repented sins. To the Orthodox, God‘s boundless love and mercy make such yond the grave. A century later, Origen 74 (185–254), Plotinus‘ classmate in the Neo- an idea quite preposterous.‖ The nature of platonic school of Ammonias Saccas, took the post-mortem experience was rarely dis- up the theme and laid the groundwork for cussed in the older Orthodox literature. Un- what became the doctrine of purgatory. Pur- expectedly, we find the most extensive dis- gatory (Latin: purgare, ―to cleanse or puri- cussions in the West. fy‖) was viewed as a place or state where The Protestant Reformers rejected the notion the soul could be cleansed prior to entry into of purgatory, partly because it lacked scrip- heaven. Belief in continued growth encour- tural support and partly because of distaste aged the practice of prayers for the dead. for chantries and indulgences. Neither did Over the course of the Middle Ages, notions they allow any further opportunities for spir- of purgatorial cleansing gathered steam and itual growth. A person‘s fate, they insisted, also took on an increasingly punitive quali- was sealed at the point of death—with the ty, culminating in the 14th century with the consequence that praying for the dead was vivid images in Dante Alighieri‘s pointless. Official Protestant doctrine of- 71 fered a stark heaven–hell dichotomy, with Purgatorio. The mature doctrine was out- 75 lined by the Council of Florence (1431–37), no provision for borderline cases. Whether and reaffirmed by the Council of Trent a the wicked deserve hell, or the righteous century later. Purgatory was declared to be a merit heaven, continues to be debated by state of temporal punishment for sins which moral theologians. The doctrine of double had been forgiven by the sacrament of pen- predestination, in which certain souls were ance, but which still required ―satisfaction.‖ predestined to be saved and the rest to be Foresighted people could invest in indul- damned, further complicated considerations gences and chantry masses in the hope of of divine justice.

A viable alternative to purgatory was sug- Lazarus showed that persons could tempo- gested by John Wesley. Wesley sought to rarily return from the intermediate state, counter the prevalent evangelical belief in though they remembered nothing of their ―instant conversion‖ by emphasizing pro- experience. Strong pointed to the work of gressive sanctification throughout life and the Swedish mystic Emanuel Swedenborg also after death. Sanc- who claimed ability to see tification might con- [A]comprehensive system of into that realm. As to the tinue in an ―interme- length of time spent in the diate state‖ between Christian esotericism could intermediate state, Strong death and the resur- appeal to large numbers of speculated that it could be rection of the body. practicing Christians whose ―immense,‖ but the soul Following Orthodox would experience it ―in precedents, the questions are not being an- the twinkling of an eye.‖79 intermediate state was swered by traditional doc- Assertions that theosis is not punitive, like the trine. It could also appeal to impossible until after the purgatory of the resurrection create interest Council of Florence; significant segments of the in Strong‘s remarks on the it was a state of rapid esoteric community who nature of the resurrected learning. We shall body. In a discussion that learn more about recognize Christianity’s the Apostle Paul would God‘s nature and continued relevance in the have applauded, Strong works ―in an hour,‖ Aquarian Age and its role in dismissed suggestions that Wesley wrote, ―than it will be composed of the we could in an age, the New World Religion same atoms that com- during our stay in the when ‘The living Christ will prised the mortal body. It body.‖76 ―We cannot assume His rightful place in will be a glorified body tell,‖ he added, ―how ―animated by the same we shall then exist, or human consciousness.’ soul‖ and perfect vehi- what kind of organs cle.80 In Christ‘s case, the marks of the cru- we shall have: the soul will not be encum- cifixion showed the ―minute correspond- bered with flesh and blood; but probably it ence‖ between his resurrected body and the will have some sort of ethereal vehicle.‖77 body that died on the cross. However, his Wesley‘s concept of intermediate state was glorified body—whose form was anticipated slow to gain acceptance in the Church of by the transfiguration—was able to pass England. An 18th-century colleague, through closed doors, and he was free from pain, disease, and other human limitations.81 Augustus Toplady, condemned it as ―your The glorified bodies of the saints, Strong new-fangled doctrine of the intermediate continued, are evident from the ―luminous- state of departed souls.‖ ness‖ with which they are portrayed. Their James Strong (1822–94), Methodist biblical bodies are ―infused and dominated by their scholar better known for his Concordance, higher mental and moral nature, instead of provided the most detailed discussion of the serving merely as organs for earthly and intermediate state. In The Doctrine of a fleshly purposes.‖ ―Every purpose of crea- Future Life (1891) he cited numerous scrip- tion effected, every ambition realized, every tural passages in support of continued con- end consummated, nothing will exist to sciousness after death. The intermediate break the even flow of joyful existence.‖82 state, he said, could be understood as a con- Two nineteenth-century Anglican clergymen dition of ―enjoyment as in a pleasant dream lent their support to the intermediate state: of interior consciousness.‖78 The stories of John Henry Newman and Lloyd Russell. the widow‘s son, Jairus‘ daughter, and Newman (1801–90) preached on that topic

26 Copyright © The Esoteric Quarterly, 2011. Spring 2011 in 1836, nine years before he converted to the faithful departed is to be understood as Roman Catholicism. The sermon was based an expression of the unity between the on the passage in Revelation, which stated Church militant and the Church triumphant, that martyrs ―should rest yet for a little sea- and of the love which one bears to the oth- son, until their fellow servants also and their er.‖89 brethren, that should be killed as they were, should be fulfilled.‖83 Another relevant text Synthesis with was: ―Blessed are the dead which die in the Esoteric Teachings Lord . . . that they may rest from their labors; and their works do follow them.‖84 uilding a synthesis of understanding of Newman portrayed the intermediate state as B human destiny based on Christian doc- a place where imperfect souls ―may have trine and modern esoteric teachings would time for growing . . . and perfecting the in- require more than agreement on terminolo- ward development of the good seed sown in gy, though that would be a necessary begin- their hearts . . . a time of maturing that fruit ning. It would require convergence in long- of grace.‖85 standing and treasured beliefs—not all uni- form within either the Christian or the eso- Lloyd Russell, vicar of the Church of the teric traditions. Which opinions on each side Annunciation, Chislehurst, England, should be represented in a synthesis, and preached on the intermediate state in 1885. what would be the impact of setting others The departed, he declared, ―are in posses- aside? Underlying the whole endeavor sion of consciousness, memory, and sensi- would be concern over the salability of any bility to pain and pleasure‖ and must experi- synthesis that might emerge. How many ence ―progressive purification of the soul.‖ Christians and how many esotericists would Otherwise, he insisted, ―we must conclude be willing to embrace such a synthesis? either that that absolute holiness is not a ne- These various questions cannot all be ad- cessity for admission to Heaven, which is dressed, still less resolved, here; but a few contrary to Scripture, or else that each per- areas can be identified where progress could son when he dies is at once fitted either for be made. the Presence of God or the abode of the lost.‖86 Issues of divine justice clearly were Christian theologians are not unanimous in on his mind. their understanding of the human condition and the purpose of Christ‘s incarnation. One The subject of the intermediate state was belief is that humanity is hopelessly mired in addressed in ecumenical dialogue between sin and that Christ died on the cross just to the Anglican and Eastern churches. In its save a few souls from eternal damnation. Dublin Statement the AOJDD linked the This article, by contrast, has examined a concept to traditional beliefs in Eastern well-developed belief that humanity has a Orthodoxy. Citing the passage ―from glory divine destiny and that Christ‘s incarnation to glory‖ in 2 Corinthians: the commission was a preordained mission to quicken the declared: ―[I]n the view of the Orthodox and approach to that destiny. Gregory of Nyssa also of many Anglicans, further progress and Bulgakov affirmed that the primary pur- and growth in the love of God will continue 87 pose of Christ‘s incarnation was to effect, for ever.‖ ―After death,‖ the AOJDD em- what esotericists would call, a major initia- phasized, ―this progress is to be thought of tion of the human race. Esotericists should in terms of healing rather than satisfaction or not be averse to the notion of theosis, under- retribution . . . [W]e are agreed in rejecting stood as a major stage in human spiritual any doctrine of purgatory which suggests evolution. that the departed through their sufferings are making ‗satisfaction‘ or ‗expiation‘ for their Western apologists generally have viewed sins.‖ 88 The commission added: ―The tradi- theosis as some form of union with Christ or tional practice of the Church in praying for acquisition of Christ-like characteristics

Copyright © The Esoteric Quarterly 27 The Esoteric Quarterly through piety, service, and moral choice. shared origins in the primeval divine emana- Eastern apologists envision a more profound tion. Certainly we see resonance with mod- transformation of human nature and its ern esoteric teachings of the future synthesis of humanity. future potential. They assert that the quick- est way to achieve theosis is through rigor- The Protestant doctrine of immediate dispo- ous ascetic and contemplative practices; for sition to heaven or hell, the Roman Catholic them, hesychasm has provided the best way. doctrine of a retributive purgatory, and the But the West is not without its own contem- notion of an intermediate state of healing plative tradition. In either case, theosis may and continued sanctification represent a sig- be attainable by a few individuals in this nificant progression of ideas—though they lifetime. For a greater number it would be did not appear in that chronological order. attained after physical death, perhaps after Notions of the intermediate state bring the resurrection of the body, which Aquinas Christian doctrine closest to the understand- assumed to be necessary for the soul to be ing of ongoing human progress promoted by complete. The possible interpretations of esotericists from Plato onward. ―resurrection‖ will be discussed in due Christian apologists were reluctant to specu- course. late on where the soul would reside or what Christ‘s descent into human form, according experiences it might have in the intermediate to the stronger forms of theosis, permanently state. Esotericists would want to press expanded or transformed human nature. Christians to acknowledge the possibility That descent, customarily described by the that souls could incarnate in new bodies as theological concept of kenosis, or Christ‘s part of the healing and sanctification pro- ―emptying‖ of his divine attributes, and the- cess. It may well be possible to reconcile osis, the reciprocal elevation of human na- belief in the intermediate state with belief in ture, were viewed as complementary con- reincarnation, and the acquisition of a new cepts.90 Furthermore, some kind of personal body would certainly be one interpretation ―kenosis‖ was seen as a prerequisite for the- of ―resurrection.‖ Esotericists would agree osis. John of the Cross captured that sense of with Strong‘s comment on the length of time personal kenosis when he spoke of the need spent in the intermediate state but might to rid oneself ―of every mist and stain‖ of challenge his suggestion that the time would creaturely existence.91 Esotericists would pass ―in the twinkling of an eye.‖ recognize a comparable need, though the Traditional Christian doctrine in both West object of the kenosis probably would be the and East declares that each individual is thrall of the lower self. granted only one probationary lifetime. But Esoteric students should find several points that doctrine may not have been pervasive in of agreement with Bulgakov‘s partial rein- early Christianity. Church father Origen, statement of the divine nous, so long as the who was influenced by Platonic philosophy, nous is defined as something more than just taught that the soul preexisted the body. He the rational mind. Furthermore, the eastern may also have believed in reincarnation.92 understanding of theosis reminds us of The Second Council of Constantinople was Platonic and modern esoteric teachings that convened in 553 primarily to condemn anticipate a return to the divine realm after Origenian preexistence as heretical. Its dec- the sojourn in physical existence. Important- laration is often cited as implying condem- ly, as Lossky pointed out, theosis has a nation of reincarnation, but no ecumenical group implication; it is not to be regarded as council has formally declared belief in rein- a reward for individual sanctity but as an carnation heretical. The major denomina- event that unites the whole of humanity tions continue to promote the one-lifetime more firmly with the Trinity. Perhaps we see doctrine, despite growing belief in a reincar- a resonance with the Platonic notion of national cycle among Christians and non-

Christians alike, as a result of the New Age The rare individuals believed to have at- movement and more serious esoteric studies. tained theosis in their lifetimes may have What changes may be accommodated in the been new masters. James Strong‘s com- future remains to be seen. ments on the resurrected body could be compared with esoteric teachings on the The intermediate state has a strong correla- mayavirupa, the glorified bodies manifested tion with the Bardo, described at length in by fifth-degree initiates.101 the Tibetan Book of the Dead.93 Indeed the word ―Bardo‖ literally means ―intermediate The most serious obstacle to synthesis lies in state.‖94 The Bardo is believed to be a state the description of Christ‘s natures and per- of existence between death and rebirth in sonhood. The Chalcedon decree essentially which the disembodied consciousness has a ended the development of christology; the series of experiences—frightening or heal- only significant addition came in 680 when ing, according to the individual‘s progress the Third Council of Constantinople decreed on the spiritual path—through which it that Jesus Christ had both a human and a moves toward ―liberation.‖ Conventionally divine will. Enduring Christian dogma de- it is divided into three phases: the chikhai clares that Jesus Christ was, and remains, a bardo, or ―bardo of the moment of death‖; single hypostasis, or ―person,‖ with two dis- the chonyid bardo, or ―bardo of the experi- tinct natures and two wills. Bulgakov spoke encing of reality‖; and the sidpa bardo, or of ―two streams of life‖ without separation ―bardo of rebirth.‖95 Rituals performed and but also without confusion.102 Church lead- prayers offered by survivors, analogous to ers insist that the hypostatic union of divini- Christianity‘s requiem and prayers for the ty and humanity, which also underlies the dead, are believed to facilitate the individu- Christian understanding of theosis, was de- al‘s progress. manded by the redemptive act. Opportunities for further work include rec- Trans-Himalayan teachings describe ―Jesus onciling theosis with one or more of the Christ‖ as the union of two human individu- planetary initiations.96 A possible candidate alities, both of whom attained individualiza- would be the third initiation, in which ―con- tion on this globe, the latter ―only‖ two (or scious recognition of the monad becomes possibly three) initiatory grades above the possible.‖97 A better candidate would be the former.103 Christian theologians would not fifth initiation, the level of ―relative perfec- regard that description of Christ as suffi- tion‖ in human evolution. Christian esoteri- ciently divine—though ―divine‖ and ―God‖ cists sometimes equate the fifth initiation are imprecisely defined in Christian doc- with Christ‘s resurrection, providing a neat trine. They would also react to suggestions sequence from the nativity (the first initia- that the human–divine union was only tem- tion) through the ascension (the sixth). porary. Esotericists stress, however, that Trans-Himalayan teachings, however, sug- Christ carried with him the Second Aspect gest that Christ attained either the sixth or energy and intent of the Planetary Logos; the seventh initiation at his resurrection.98 they also stress that the union was no ordi- The seventh initiation is termed the ―true nary partnership. resurrection.‖99 Concluding Remarks Bailey commented that that fifth initiation ―is the true time of emergence from the he concepts of theosis and the interme- tomb of darkness and constitutes an entrance T diate state offer more favorable pro- into a light of an entirely different nature to spects for narrowing the gap between Chris- any hitherto experienced.‖100 That light tian doctrine and modern esotericism than could very well be the ―divine light‖ report- do better-known Christian teachings on hu- ed by the hesychasts, whether or not ―emer- man destiny. On the other hand, the human gence from the tomb‖ refers to resurrection. condition and the afterlife are just two of

Copyright © The Esoteric Quarterly 29 The Esoteric Quarterly many issues that have divided Christianity Inspiration from still higher levels may be from esoteric philosophy over the centuries. forthcoming, once the will exists to let it happen. Meditation, prayer, and contempla- A viable system of esoteric Christianity, tion will all be needed. When Henry Hill, with a robust philosophical and ethical bishop of Ontario, was appointed co-chair of foundation, would need to provide satisfac- the AOJDD in 1980, he moved to an tory answers to all or most of the major ecumenical Benedictine priory where questions of ultimate concern. Much work Anglican, Orthodox, Roman Catholic, and clearly remains to be done to reach that goal. other Christians shared a communal life of Esoteric Christianity is still in its infancy, contemplation. Silent prayer, he commented, relative, say, to the esoteric Buddhism that ―unites us more deeply than our schisms can developed in the 19th century. But important divide.‖104 steps were taken in the 15th through 17th centuries, with the Hermetic Kabbalah and The Russian Orthodox Church‘s prominent Rosicrucianism, and in the early 20th centu- role in developing and promoting the strong ry, with Christian Theosophy. Work has concept of theosis—along with its vibrant continued, and further progress should come mystical theology with many other accom- quickly as interest increases among practic- plishments—is highly significant. A passage ing Christians and informed esotericists. in Alice Bailey‘s teachings referred to Russia‘s ongoing role in the spiritual evolu- The difficulties involved in bridging the gap tion of the planet: between Christian doctrine and esoteric teachings should not be underestimated, but Out of Russia . . . will emerge that new several considerations encourage us to try. and magical religion about which I have First, Christ‘s incarnation bridged the onto- so often told you. It will be the product logical gap between Creator and created. By of the great and imminent Approach comparison, securing consensus among sin- which will take place between humanity cere human beings on issues like their own and the Hierarchy. From these two cen- destiny should be relatively easy. Second, ters of spiritual force, in which the light the Sixth Ray is passing out of manifesta- which ever shineth in and from the East tion, and narrow ideologies--symptomatic of will irradiate the West, the whole world its crystallizing phase—continue to weaken. will be flooded with the radiance of the Third, and probably resulting from the se- Sun of Righteousness.105 cond, sectarian polemic among Christian Even if a synthesis of understanding on ma- denominations, with histories marred by jor theological/philosophical issues can be centuries of mutual antagonism, is at an all- achieved, it is unlikely to be embraced by time low, and mutual understanding at an Christians of all persuasions, or for that mat- all-time high. In particular, the degree of ter by esotericists of all stripes—witness the convergence already achieved between ―christianization‖ controversy in the Theo- western and eastern Christianity has exceed- sophical Society a century ago. Some esoter- ed expectations. icists and many others are hostile to Christi- Bridging the gap will require more than just anity because of repression and scholarship and negotiation. Attempts to violence carried out in its name. They reduce issues extending over multiple levels should note the distinction made by Pavel of reality to a set of intellectual formulas are Florensky, Bulgakov, and others in the futile. We no longer believe, as Plato did, Orthodox tradition between the mystical that man‘s highest faculty is the rational church, which lies outside space and time, mind. Differences in describing Christ‘s in- and the historical church that struggled carnation and similar matters may be through the centuries, often failing to live up irresolvable at an intellectual level. But syn- to its archetype.106 Other esotericists regard thesis may be possible at the buddhic level. all religion as a thing of the past, a remnant

30 Copyright © The Esoteric Quarterly, 2011. Spring 2011 of the Path of Aspiration, unworthy of any- one committed to discipleship. church modified the creed to state that the Notwithstanding, a comprehensive system Spirit proceeds from the Father and Son. 8 of Christian esotericism could appeal to That doctrine is referred to as ―creationism‖ large numbers of practicing Christians (carefully distinguished from the meaning as- whose questions are not being answered by signed by modern anti-evolutionists). Thom- as Aquinas strongly promoted the creationist traditional doctrine. It could also appeal to belief. significant segments of the esoteric commu- 9 Fourth Council of Constantinople, canon 11 nity who recognize Christianity‘s continued and preamble. Online: relevance in the Aquarian Age and its role in http://www.documentacatholicaomnia.eu/03d the New World Religion when ―The living /0869-0869,_Concilium_Constantino- Christ will assume His rightful place in hu- politanum_IV,_Documenta_Omnia,_EN.pdf. man consciousness.‖107 The council is not regarded as a major ecumenical council, and some historians claim that the outcome was distorted by voting ir- 1 Plato‘s psyche corresponded to the ancient regularities. Nevertheless, the notion of the Egyptian ka and the Judaic nefesh. In the binary human constitution became en- trenched in western Christianity. western mystery tradition the nonphysical 10 component of the human constitution, ex- Calvin‘s teachings on the human condition tending from the etheric vehicle upward, was are often summarized by the acronym TU- referred to as the astral body, on account of LIP, standing for ―total depravity,‖ ―uncondi- the ―twinkling stars‖ clairvoyants saw in the tional election,‖ ―limited atonement,‖ ―irre- etheric aura. Writers in the trans-Himalayan sistible grace,‖ and ―perseverance of the saints.‖ tradition unwisely applied ―astral‖ to the 11 emotional/desire body, which clairvoyants Calvin promoted ―single predestination,‖ describe as being filled with clouds of fog or which referred to the predestination of the smoke! elect to heaven. ―Double predestination,‖ 2 Gerhard Kittel et al., Theological Dictionary which asserted that all other souls were pre- of the New Testament, vol. 1 (Grand Rapids, destined to hell, was developed by his successors in the Reformed Church. MI: Eerdmans, 1985), 1,343. Diacritical 12 marks removed. Nathan R. Kerr, ―St. Anselm: Theoria and 3 Helena P. Blavatsky, Key to Theosophy, the Doctrinal Logic of Perfection,‖ Partakers 1889; reprint (Pasadena, CA: Theosophical of the Divine Nature (Grand Rapids, MI: Baker Academic, 2008), 184. University Press, 1972),110. Parenthesis in 13 original. Kenneth S. Guthrie (ed.), The Pythagorean 4 See for example Alice A. Bailey, Initiation, Sourcebook and Library (Grand Rapids, MI: Phanes Publishers, 1988), 90. Human and Solar (New York: Lucis Publ. 14 Co., 1922), xv. Also Charles W. Leadbeater, Many other cultures deified secular rulers, including China, Japan and Tibet. Man Visible and Invisible, 1925, reprint 15 (Wheaton, IL: Quest Books, 1971), 16–20. Isaiah 41:23. All scriptural citations in this article are from the King James Bible. Note that in trans-Himalayan teachings 16 ―Logos‖ corresponds to ―God‖ rather than Psalm 82:6. 17 John 10:34. Christ. 18 5 See for example John F. Nash, The Soul and Ibid., 1:14. 19 Galatians 2:20. Its Destiny (Bloomington, IL: Authorhouse, 20 2004), 89–121. 2 Corinthians 3:18. See the discussion in 6 The trinitarian doctrine was formulated by Stephen Finlan, ―Can We Speak of Theosis in the Councils of Nicea (325) and Constanti- Paul?‖, Partakers of the Divine Nature, 68– 80. nople (381). Hypostases, or distinct divine 21 realities, can be compared with the partzufim Hebrews 12:23. 22 2 Peter 1:2–4a. Emphasis added. of the theoretical Kabbalah. 23 7 Eastern Orthodox Christianity retains the Irenaeus, Against Heresies, book VI, §38.3. original Nicene language that the Holy Spirit See also book V, §1:8. proceeds from the Father alone. The western

24 Vladimir Kharlamiv, ―Rhetorical Application 45 Ibid., 405. of Theosis in Greek Patristic Literature,‖ Par- 46 Boris Jakim, ―Sergius Bulgakov: Russian takers of the Divine Nature, 121. Theosis,‖ Partakers of the Divine Nature, 25 Ibid., 123. 253. 26 Gregory of Nazianzus, Oration, §21:1. 47 Bulgakov, The Lamb of God, 408. 27 J. A. McGuckin, ―The Strategic Adaptation 48 Sergei Bulgakov, Sophia, the Wisdom of God of Deification,‖ Partakers of the Divine Na- (Great Barrington, MA: Lindisfarne Press, ture, 105–7. 1937), 108–9. Emphasis in original. 28 Ibid., 107. 49 Quoted in Boris Jakim, ―Sergius Bulgakov,‖ 29 John 1:14. Partakers of the Divine Nature, 252. 30 McGuckin, ―The Strategic Adaptation of 50 Ibid., 230. Deification,‖ 97. Italicization in original. The 51 Ibid., 256. term anakephalaiosis was little used after the 52 John of the Cross, Ascent of Mount Carmel, patristic era, but Paul Tillich revived it in his Christian Classics Ethereal Library, §V.7. History of Christian Thought (1972). 53 Kerr, ―St. Anselm: Theoria and the Doctrinal 31 The fifth- or sixth-century Syrian Neopla- Logic of Perfection,‖ 178. tonist who used the pseudonym ―Dionysius 54 Thomas Aquinas, Summa Theologiae, Part I– the Areopagite‖ is best remembered for his II, §112, 1. Aquinas attributed the statement work on divine emanation through the angel- ―God was made man, that man might be ic hierarchies. made God‖ to Augustine rather than Athana- 32 Elena Vishnevskaya, ―Divinization as Peri- sius. choretic Embrace in Maximus the Confes- 55 For Aquinas‘s discussion of the beatific vi- sor,‖ Partakers of the Divine Nature, 134–6. sion see his Summa Theologiae, Part I–II, 33 Cyril was dead by the time debate over §92, 1. See also 1 Corinthians 13:12. Christ‘s dual nature came to a head. Alt- 56 Francis J. Caponi, ―Karl Rahner,‖ Partakers hough the orthodoxy of his teachings was of the Divine Nature, 263. questioned retroactively, he was honored as a 57 Ibid., 264. saint by both Rome and Constantinople. The 58 Jonathan Linman, ―Martin Luther: ‗Little Copts regarded him as their spiritual father Christs for the World‘,‖ Partakers of the Di- because of his teachings on the merged na- vine Nature, 189–99. J. Todd Billings, ―John tures. Calvin: United to God through Christ,‖ ibid., 34 John 6:53–8. 200–18. 35 Stephen J. Davis, ―The Coptic-Arabic Tradi- 59 Lancelot Andrewes, Ninety-Six Sermons, tion of Theosis,‖ Partakers of the Divine Na- reprint, Oxford: Parker, vol. 3, 109. The Car- ture, 168. oline Divines were a series of churchmen 36 Timothy Ware, The Orthodox Church, new who preserved the sacramental form of An- ed. (London: Penguin Books, 1963/1997), glicanism through the period of the English 64. Ware, an Englishman, converted to Greek Civil War, bracketed by the reigns of Charles Orthodoxy and eventually became known as I and II. Bishop Kallistos of Diokleia. 60 John Wesley, A Plain Account of Christian 37 Vladimir Lossky, The Mystical Theology of Perfection, 1777, §17. the Eastern Church (New York: St Vladi- 61 Michael J. Christensen, ―John Wesley: Chris- mir‘s Seminary Press, 1976), 196. tian Perfection as Faith Filled with the Ener- 38 Ibid., 211. gy of Love,‖ Partakers of the Divine Nature, 39 Ibid. 223. Parenthesis in original. 40 Ibid., 221–2. 62 Richard M. Benson, ―The Virgin Birth of Our 41 Ibid., 213–5. Lord Jesus Christ, the Foundation of the 42 Ibid., 202. Christian Religion.‖ Online: 43 John F. Nash, ―Sophia: the Gnostic Herit- http://anglicanhistory.org/benson/virginbirth. age,‖ The Esoteric Quarterly, Fall 2009, 29– html. 39. 63 A. Michael Ramsey, The Glory of God and 44 Sergei Bulgakov, The Lamb of God, 1933, the Transfiguration of Christ, 1949, reprint translation (Grand Rapids, MI: Eerdmans (Eugene, OR: Wipf & Stock, 2009), 89. Publ. Co., 2008), 187. 64 Ibid., 98.

65 Ibid.. 88 Ibid. 66 Anglican–Orthodox Joint Doctrinal Discus- 89 Ibid. sions (AOJDD), Moscow Agreed Statement, 90 See the extensive discussion in Bulgakov, 1976, §I, 1–3. Online: The Lamb of God, 213–47. The doctrine of http://www.anglicancommunion.org/ministry kenosis is based on Philippians 2:7. /ecumenical/dialogues/orthodox/docs/pdf/the 91 John of the Cross, Ascent of Mount Carmel, _moscow_statement.pdf. §V.7. 67 Ibid. Parenthesis and italicization in original 92 John H. Hick, Death and Eternal Life (San 68 Ibid. Francisco: Harper and Row, 1976), 393–5. 69 AOJDD, Dublin Agreed Statement, 1984, 93 The book is attributed to the eighth-century §4(a). Online: Tibetan mystic Padmasambhava. http://www.anglicancommunion.org/ministry 94 No records suggest that John Wesley knew of /ecumenical/dialogues/orthodox/docs/the_du the Bardo, but his choice of the term ―inter- blin_statement.cfm. mediate state‖ is highly significant. 70 Pia Chaudhari, master‘s thesis, Union Theo- 95 Graham Coleman, et al., The Tibetan Book of logical Seminary, New York City, 2009. the Dead (London: Penguin Books 2005.) 71 Purgatorio is the second part of the trilogy 96 For an in-depth discussion of the initiatory The Divine Comedy. path see Alice A. Bailey, The Rays and the 72 Indulgences were offered by the papacy for Initiations (New York: Lucis Publ. Co., various kinds of good works, including mak- 1960.) ing certain pilgrimages, serving on crusades, 97 Alice A. Bailey, The Externalization of the and donating money. Chantries were sums of Hierarchy (New York: Lucis Publ. Co., money paid to the church for masses to be 1957), 158. said, often in perpetuity, for beneficiaries. 98 Bailey indicated in Initiation, Human and 73 David C. Ford, ―Prayer and the Departed Solar (p. 17) that Christ has attained the sixth Saints,‖ 1. Online: http://www.holy-trinity- initiation. But in The Rays and the Initiations church.org/index.php?option=com_content&t (p. 730) she stated that he attained the sev- ask=view&id=70&Itemid=131. enth initiation at the resurrection. 74 Ibid., 2. 99 Bailey, The Rays and the Initiations, 643. 75 See the discussion in John F. Nash, Christi- 100 Bailey, Initiation, Human and Solar, 644. anity: the One, the Many (Bloomington, IL: 101 See for example Alice A. Bailey, A Treatise Xlibris, 2007), vol. 2, 214. on Cosmic Fire (New York: Lucis Publ. Co., 76 Wesley, ―Letter to Miss B,‖ April 17, 1776, 1934), 761. Also Bailey, The Externalization The Works of the Rev. John Wesley (New of the Hierarchy, 697. York: Harper, 1827), 322. 102 Bulgakov, The Lamb of God, 244. 77 Ibid. 103 See for example Bailey, Initiation, Human 78 James Strong, The Doctrine of a Future Life and Solar, 45–9. Also Charles W. Leadbeat- (New York: Hunt & Eaton, 1891), 57. er, The Inner Life, 1910, abridged reprint 79 Ibid., 65. (Wheaton, IL: Quest Books, 1978), 6–8. 80 Ibid., 70. Christian theologians refer to division of the 81 Ibid., 73–8. person of Jesus Christ as Nestorianism. It 82 Ibid., 82, 86–7. was condemned as heretical by the First 83 Revelation 6:11. Council of Ephesus (431) and the Council of 84 Ibid., 14:13. Chalcedon (451). 85 John H. Newman, ―The Intermediate State,‖ 104 ―Bishop Henry Hill Devoted Years of Study John Henry Newman: Parochial and Plain and Dialogue to Orthodoxy,‖ AnglicanJour- Sermons (Fort Collins, CO: Ignatius Press, nal.com, October 25, 2006. 1997), 720–1. 105 Alice A. Bailey, The Destiny of the Nations 86 H. Lloyd Russell, ―The Intermediate State (New York: Lucis Publ. Co., 1949), 61. and Prayer for the Departed,‖ Sermon, All 106 See the discussion in Nash, Christianity: the Soul’s Day, 1885 (London: Guild of All One, the Many, vol. 2, 280–5. Souls, 1885), 8. 107 Bailey, The Externalization of the Hierarchy, 87 AOJDD, Dublin Agreed Statement, §72. 202.