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Opportunities and Challenges of Christian Esotericism John F Fall 2016 Opportunities and Challenges of Christian Esotericism John F. Nash Summary tunities and challenges associated with those sister religions. hristianity was unpopular among promi- Cnent esotericists of the late nineteenth and Alice Bailey, writing for the Tibetan Master early twentieth centuries. Even today, many Djwhal Khul, defined religion as “the name . esotericists either distance themselves from which we give to the invocative appeal of hu- religion altogether or are drawn to non-western manity which leads to the evocative response religions like Buddhism. Yet Christianity has of the Spirit of God.” She continued: “This its own esoteric dimension and a long history Spirit works in every human heart and in all of interaction with external esoteric move- groups. It works also through the Spiritual Hi- ments. The common ground between Christi- erarchy of the planet. It impels the Head of the anity and modern esotericism offers particular- Hierarchy, the Christ, to take action and the ly attractive opportunities to individuals and action which He is taking will lead to His re- 2 groups from both sides. turn with His disciples.” This article examines the opportunities and Yet many esotericists shun organized religion. challenges encountered by esotericists who Some were hurt by ignorant or insensitive reli- embrace Christianity, and Christians who are gious teachers early in life. Some view religion drawn to modern esotericism. The opportuni- as inseparable from the evils perpetrated in its ties include service in the “sixth group” of dis- name. Some concede that religion may be rel- ciples; support of the second and sixth-ray ash- evant to the Path of Aspiration, but believe that rams working to revitalize Christianity; build- it offers nothing to people on the Paths of Dis- 3 ing a New World Religion in which Christiani- cipleship and Initiation. Some assert that or- ty may play a major role; even temporary as- ganized religion is in its death throes: a relic of signment to an ashram directly involved. The Piscean culture, soon to disappear as we move challenges include coping with stereotypes and into the Aquarian Age. criticism from fellow Christians and esoteri- Other esotericists see continuing value in reli- cists, and adjustment to a possibly unfamiliar gion but are drawn to the religions of South ray environment. Asia, the indigenous religions of other parts of Introduction the world, or nature religions. Given the trans- Himalayan teachings’ prominence in modern or more than 1,500 years, institutional esotericism, Hinduism and Buddhism naturally Christianity dominated western civiliza- F _____________________________________ tion. Religious influence is now greatly dimin- ished, and younger generations are growing up About the Author in a more secular society. But a multifaceted Christian culture is still conspicuous, and most John F. Nash, Ph.D., is a long-time esoteric stu- dent, author, and teacher. Two of his books, Quest western esotericists either come from Christian for the Soul and The Soul and Its Destiny, were backgrounds or at least have been exposed to reviewed in the Winter 2005 issue of the Esoteric the beliefs, practices and attitudes of Christian- Quarterly. Christianity: The One, the Many, was 1 ity. Smaller numbers have come from, or been reviewed in the Fall 2008 issue. His latest book: exposed to, institutional Judaism or Islam. The The Sacramental Church was published in 2011. present article focuses on Christianity. Other For further information see the advertisements in authors are encouraged to examine t he oppor- this issue and the website http://www.uriel.com. Copyright © The Esoteric Quarterly 21 The Esoteric Quarterly have special appeal. Hindu scholars and jurists, Christian esotericism—or esoteric Christianity, like Tallapragada Subba Row, Muthuswamy according to one’s frame of reference— Chetty, and Raghunatha and Srinivasa Rao, explored in the present article. contributed to the early development of the Christian esotericism can be defined in various Theosophical Society. Helena Blavatsky, Hen- ways. It can refer to Christianity’s own esoter- ry Olcott, A. P. Sinnett, and for a while ic dimension: the totality of its inner life, con- Charles Leadbeater turned to Buddhism. Gott- trasting with the tangible features of church fried de Purucker, president of the American buildings, clergy, laity, sacred texts, hymnals, Theosophical Society, was groomed for the committees, and so forth. It can refer to the Anglican priesthood but soon developed a interface between institutional Christianity and preference for eastern religion.4 Helena Roe- forms of esotericism that developed, over the rich, amanuensis for the Agni Yoga teachings, millennia, outside the institutional structure. Or and her artist-husband Nicholas, embraced it can refer more specifically to the overlap Buddhism. with modern esoteric teachings, notably the The religions of South Asia gained further ap- trans-Himalayan teachings disseminated since peal in the mid-twentieth century, when west- 1875. This last definition is the most relevant ern society became acquainted with eastern to our present discussion, but we should not meditative practices and the various forms of lose sight of the term’s broader meanings. yoga. The larger New Age Movement drew Within the area of overlap are denominations, much of its inspiration from eastern religions. like the Unity Church, Liberal Catholic Concepts like reincarnation, karma and avatars Church, and Christian Communities, estab- have became useful metaphors in modern con- lished for the very purpose of synthesis. But versation, even if their factual reality has yet to the majority of people populating the common win universal acceptance. ground are esotericists who become involved To embrace the religion of a non-western cul- in traditional Christian denominations and ture can be an attractive option for western members of traditional denominations who esotericists. For those still in the thrall of develop an interest in esoteric teachings. glamour, the embrace of an exotic religion may be a fashionable accessory to esoteric As we look forward to the reappearance of the work. More generally, the embrace of a non- Christ, the externalization of the Hierarchy, western religion may signal to others, and to and the restoration of the mysteries, we antici- the esotericist, a decisive break with a Chris- pate great changes in religion. In particular, we tian past. It also avoids real or implied identifi- understand that a New World Religion will cation with the negative stereotypes Christiani- emerge. We do we know what form the new ty carries in modern western society. By con- religion will take, any more than we know trast, the seeker may be unaware of negative what form the Christ will assume when he re- stereotypes a nonwestern religion carries in its appears. But Christianity has the opportunity to own culture. be one of its major pillars and may remain a distinctive element, working with others in the Esotericists who continue to practice Christian- pursuit of shared, overarching goals. Esoteri- ity, return to Christianity after a period of ab- cists on the Path of Discipleship have opportu- sence, or embrace Christianity for the first nities to work in the ashram of the Master Je- time, enjoy none of those benefits. Instead, sus, or the Christ, to help Christianity move they face significant challenges. Christianity’s forward on its journey, whatever the future very familiarity counts against it. Nevertheless, may hold. to overcome the challenges and embrace Christianity, to whatever depth may seem ap- Christians who venture into esoteric studies— propriate, can be an attractive option. Esoteri- or who simply come into contact with esoteri- cists may discover in Christianity rich oppor- cists in their midst—also have much to gain. tunities for spiritual growth and service, even They too may have important roles to play in great joy and fulfillment. This is the path of the ashrams. At the very least, modern esoteric 22 Copyright © The Esoteric Quarterly, 2016. Fall 2016 teachings can provide new insights into tradi- ity and Islam]; discord instead of union, tional Christian doctrine and religious practic- dogmas without proofs, sensation-loving es. For example, they could help Christianity preachers, and wealth and pleasure-seeking move beyond an emphasis on salvation— parishioners’ hypocrisy and bigotry, begot- however that concept is interpreted, and we ten by the tyrannical exigencies of respect- shall comment on it later—toward an emphasis ability, the rule of the day, sincerity and re- on the progressive expansion of consciousness, al piety exceptional.5 and on individual and collective transfor- Special censure was reserved for Roman Ca- mation. Cross-fertilization between esotericism tholicism and the papacy: “At Rome, the self- and Christianity, with which some two billion styled seat of Christianity, the putative succes- people identify, could have far-reaching ef- sor to the chair of Peter is undermining social fects. order with his invisible but omnipresent net- People coming from both sides face challeng- work of bigoted agents, and incites them to es. In addition to whatever personal conflicts revolutionize Europe for his temporal as well they may experience, they must deal with neg- as spiritual supremacy.”6 ative stereotypes and criticism from other Blavatsky did not criticize “the pure teachings Christians and esotericists. Esotericists em- of Jesus,” but
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