Illustrated World Conceptions (by Cleric)

[LukeJTM]

Given the growing to-read pile of books that you also mentioned, I'm starting to wonder whether the ideal holiday is not some form of reading retreat

Yes, no doubt. Perhaps I should create an unofficial "un-read books" book club

[AshvinP]

Of course many of the "dogmas" which the evangelicals hold to find presence in the early church, even in those who were taught by the apostles. The ecclesiastical churches (Roman, Orthodox) make make the case for the authenticity of their tradition based on the close relationship of the fathers to the apostles and their adherence to the father's interpretation of scripture. In contrast, Samuel Zinner, an ancient history scholar, makes the case that one can certainly identify the esoteric thread in Jesus' teaching which wasn't picked up in the orthodox church.

Regarding the concept of mystery, there is a sense in the NT that the past mysteries have now been illuminated in Jesus Christ. Paul talks about one such mystery being that the Gentiles were always going to be part of the body of Christ.

St. Augustine is practically synonymous with modern theology, or so it would seem, but then we read - "What is now called the Christian religion already existed among the ancients, and was not lacking at the very beginnings of the human race. When Christ appeared in the flesh, the true religion already in existence received the name of Christian." Which is also aligned with what you mention above about the past mysteries being illuminated.

He also wrote, "The tree [of knowledge] which had brought about the Fall and the loss of Paradise, shall be the instrument of redemption."

These are quite esoteric statements which may draw accusations from evangelicals of 'paganism' and 'salvation by works', respectively, if they are unaware that it was Augustine who made them. Otherwise they will rationalize them away.

I'm not saying the early Church didn't also have its rigid dogmas, because clearly it did, but we also shouldn't overestimate our own intellectual capacity, in the 21st capacity, to know how they inwardly experienced the doctrines taught at the dawn of the new era. And the apostolic line is indeed important, but not for the reasons modern theologians think - it was primarily a line of initiation and esoteric teaching. General consciousness of that faded away in stages until it was completely lost in the modern age.

[Anthony66]

Of course many of the "dogmas" which the evangelicals hold to find presence in the early church, even in those who were taught by the apostles. The ecclesiastical churches (Roman, Orthodox) make make the case for the authenticity of their tradition based on the close relationship of the fathers to the apostles and their adherence to the father's interpretation of scripture. In contrast, Samuel Zinner, an ancient history scholar, makes the case that one can certainly identify the esoteric thread in Jesus' teaching which wasn't picked up in the orthodox church.

Regarding the concept of mystery, there is a sense in the NT that the past mysteries have now been illuminated in Jesus Christ. Paul talks about one such mystery being that the Gentiles were always going to be part of the body of Christ.

St. Augustine is practically synonymous with modern theology, or so it would seem, but then we read - "What is now called the Christian religion already existed among the ancients, and was not lacking at the very beginnings of the human race. When Christ appeared in the flesh, the true religion already in existence received the name of Christian." Which is also aligned with what you mention above about the past mysteries being illuminated.

He also wrote, "The tree [of knowledge] which had brought about the Fall and the loss of Paradise, shall be the instrument of redemption."

These are quite esoteric statements which may draw accusations from evangelicals of 'paganism' and 'salvation by works', respectively, if they are unaware that it was Augustine who made them. Otherwise they will rationalize them away.

I'm not saying the early Church didn't also have its rigid dogmas, because clearly it did, but we also shouldn't overestimate our own intellectual capacity, in the 21st capacity, to know how they inwardly experienced the doctrines taught at the dawn of the new era. And the apostolic line is indeed important, but not for the reasons modern theologians think - it was primarily a line of initiation and esoteric teaching. General consciousness of that faded away in stages until it was completely lost in the modern age.

How would one establish that the apostolic line is a line of initiation? I recall listening to a Steiner lecture where he spoke of the apostles and gospel writers being initiates. That's strikes me as a little curious given the gospel accounts, for the most part, present the disciples as a bunch of bumbling fools.

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

[Federica]

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

Surely a neophyte's question, but what is justification?
For the other themes - salvation, forgiveness of sins, and worship - I believe they are addressed?
Salvation is the spiritual scientific path. Forgiveness of sins is gifted through the righteousness of karma, and worship is an individual encounter to initiate every time anew. The act of meditation-prayer is the building of the temple, the imaginative bloom is the language of warship, and the faith (in the sense described by Tomberg in this quote) is its quality and intensity.

[AshvinP]

Of course many of the "dogmas" which the evangelicals hold to find presence in the early church, even in those who were taught by the apostles. The ecclesiastical churches (Roman, Orthodox) make make the case for the authenticity of their tradition based on the close relationship of the fathers to the apostles and their adherence to the father's interpretation of scripture. In contrast, Samuel Zinner, an ancient history scholar, makes the case that one can certainly identify the esoteric thread in Jesus' teaching which wasn't picked up in the orthodox church.

Regarding the concept of mystery, there is a sense in the NT that the past mysteries have now been illuminated in Jesus Christ. Paul talks about one such mystery being that the Gentiles were always going to be part of the body of Christ.

St. Augustine is practically synonymous with modern theology, or so it would seem, but then we read - "What is now called the Christian religion already existed among the ancients, and was not lacking at the very beginnings of the human race. When Christ appeared in the flesh, the true religion already in existence received the name of Christian." Which is also aligned with what you mention above about the past mysteries being illuminated.

He also wrote, "The tree [of knowledge] which had brought about the Fall and the loss of Paradise, shall be the instrument of redemption."

These are quite esoteric statements which may draw accusations from evangelicals of 'paganism' and 'salvation by works', respectively, if they are unaware that it was Augustine who made them. Otherwise they will rationalize them away.

I'm not saying the early Church didn't also have its rigid dogmas, because clearly it did, but we also shouldn't overestimate our own intellectual capacity, in the 21st capacity, to know how they inwardly experienced the doctrines taught at the dawn of the new era. And the apostolic line is indeed important, but not for the reasons modern theologians think - it was primarily a line of initiation and esoteric teaching. General consciousness of that faded away in stages until it was completely lost in the modern age.

How would one establish that the apostolic line is a line of initiation? I recall listening to a Steiner lecture where he spoke of the apostles and gospel writers being initiates. That's strikes me as a little curious given the gospel accounts, for the most part, present the disciples as a bunch of bumbling fools.

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

They were in the process of being initiated, and in a completely different way than before. I think we all look like bumbling fools on this path at some point, do we not? Certainly we all express frustrations, misunderstandings, fears, doubts, etc. If everything goes smoothly, then we can be sure it isn't initiation.

Absence of evidence is not evidence of absence, especially if we haven't really looked for the evidence! As usual, the issue is if we expect to find the domgatic and flattened understandings of salvation, forgiveness of sins, etc. in the estoeric stream. Then it wouldn't be an esoteric stream, but exoteric. The former penetrates deeper and elucidates why the latter has arisen.

In general, the esoteric streams point to how broader humanity will understand these spiritual realities in the future. Just as the esoteric perceptions of the ancient mysteries became exoteric in the Christ events (mystical fact), the esoteric perceptions of Christian intiation will become exoteric through future events. As our organic constitution evolves, we will begin to recover spiritual perception and understand our entire stream of becoming as concrete relations with spiritual beings which help (or hinder) the fulfilment of Earth's evolution into more spiritualized states. It is through the purifying impulse of Christ, as the Mediator between Cosmic and Earthly relations (just as human individuals mediate between culture and nature), that we are justified in our sinful nature before the higher worlds. He has united his Cosmic karma with the karma of Earth and humanity. Of course we really need to delve into the living details with our minds and hearts if we want to begin discerning the majesty in what such otherwise trite sayings mean. The esoteric dimension only gains as much depth as we are willing to offer it through our own devotion and effort. It is not about preaching doctrines or establishing mechanical routines of worship, but making our entire WFT lives into a dynamic form of worship.

Nonetheless, we must look for the source of Christian confidence in other areas; it flows from the Christ being. As long as Christ has confidence in humanity, human beings will maintain confidence in the heart of the world. The confidence of the heart of the world is boundless. Christ is the one being in the world who completely trusts humankind, whereas other beings have various degrees of such confidence. And for us, Christianity means complete confidence in Christ. Christianity depends on confidence, one hundred percent. The primary purpose of all knowledge of the Mystery of Golgotha, the resurrection, Pentecost, and much else is to perfect this complete confidence. Knowledge of Christ’s sacrifice—accomplished with confidence in humankind—will become a powerful impulse of conscience that invokes an equally complete confidence to meet it. The measure of Christ’s confidence in humanity is expressed in the promise he left us: “I am with you always, even unto the end of the world" (Matthew 28:20). It tells us that his confidence in humanity will not be withdrawn while the world and time endures. The appropriate human response to this confidence is found in the words of St. Paul: “I live; yet not I, but Christ liveth in me” (Galatians 2:20). These words are the true formula of human confidence in Christ.

Tomberg, Valentin; Bruce, R.H.. Christ and Sophia: Anthroposophic Meditations on the Old Testament, New Testament, and Apocalypse (p. 212). steinerbooks. Kindle Edition.

[Anthony66]

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

Surely a neophyte's question, but what is justification?
For the other themes - salvation, forgiveness of sins, and worship - I believe they are addressed?
Salvation is the spiritual scientific path. Forgiveness of sins is gifted through the righteousness of karma, and worship is an individual encounter to initiate every time anew. The act of meditation-prayer is the building of the temple, the imaginative bloom is the language of warship, and the faith (in the sense described by Tomberg in this quote) is its quality and intensity.

Justification is a process or state wherein sinners are made or declared to be righteous in the sight of God. In Protestant circles this is typically understood as a declarative act of God as a consequence of being covered with the righteousness of Christ despite one being intrinsically sinful. In Roman Catholic and Orthodox teaching, this is more a result of the infusion of Christ's righteousness - the sinner is declared righteous on the basis of their actual righteousness.

Salvation as the spiritual scientific path certainly places a lot more responsibility on the individual compared to particularly the Protestant understanding of salvation by grace apart from works. The former presents a long path through eons of time compared to the latter's simple "come to Jesus moment".

As I write and ponder these words I am struck by how the theological concepts are very abstracted.

[Federica]

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

Surely a neophyte's question, but what is justification?
For the other themes - salvation, forgiveness of sins, and worship - I believe they are addressed?
Salvation is the spiritual scientific path. Forgiveness of sins is gifted through the righteousness of karma, and worship is an individual encounter to initiate every time anew. The act of meditation-prayer is the building of the temple, the imaginative bloom is the language of warship, and the faith (in the sense described by Tomberg in this quote) is its quality and intensity.

Justification is a process or state wherein sinners are made or declared to be righteous in the sight of God. In Protestant circles this is typically understood as a declarative act of God as a consequence of being covered with the righteousness of Christ despite one being intrinsically sinful. In Roman Catholic and Orthodox teaching, this is more a result of the infusion of Christ's righteousness - the sinner is declared righteous on the basis of their actual righteousness.

Salvation as the spiritual scientific path certainly places a lot more responsibility on the individual compared to particularly the Protestant understanding of salvation by grace apart from works. The former presents a long path through eons of time compared to the latter's simple "come to Jesus moment".

As I write and ponder these words I am struck by how the theological concepts are very abstracted.

I believe I understand. The spiritual scientific path challenges the idea of Christianity as codified and codifying institution first. As von Halle writes, today "we may call ourselves inner Christians, because we today can become His disciples by freely committing ourselves to Him, we are already participating with this decision in His revelation, as well as in His path of sacrifice, which is the prerequisite for the revelation of His Mystery. We have opened our hearts to what this beloved Being underwent in a human body of flesh. We will be seeing how our possibilities differ from the possibilities of the disciples during the time of Christ's life." (meaning our inner organization has evolved quite significantly since then, and new possibilities and responsibilities await us.)

[von Halle, J. (2007). And if He Has Not Been Raised. Temple Lodge Publishing]

[Anthony66]

St. Augustine is practically synonymous with modern theology, or so it would seem, but then we read - "What is now called the Christian religion already existed among the ancients, and was not lacking at the very beginnings of the human race. When Christ appeared in the flesh, the true religion already in existence received the name of Christian." Which is also aligned with what you mention above about the past mysteries being illuminated.

He also wrote, "The tree [of knowledge] which had brought about the Fall and the loss of Paradise, shall be the instrument of redemption."

These are quite esoteric statements which may draw accusations from evangelicals of 'paganism' and 'salvation by works', respectively, if they are unaware that it was Augustine who made them. Otherwise they will rationalize them away.

I'm not saying the early Church didn't also have its rigid dogmas, because clearly it did, but we also shouldn't overestimate our own intellectual capacity, in the 21st capacity, to know how they inwardly experienced the doctrines taught at the dawn of the new era. And the apostolic line is indeed important, but not for the reasons modern theologians think - it was primarily a line of initiation and esoteric teaching. General consciousness of that faded away in stages until it was completely lost in the modern age.

How would one establish that the apostolic line is a line of initiation? I recall listening to a Steiner lecture where he spoke of the apostles and gospel writers being initiates. That's strikes me as a little curious given the gospel accounts, for the most part, present the disciples as a bunch of bumbling fools.

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

They were in the process of being initiated, and in a completely different way than before. I think we all look like bumbling fools on this path at some point, do we not? Certainly we all express frustrations, misunderstandings, fears, doubts, etc. If everything goes smoothly, then we can be sure it isn't initiation.

Absence of evidence is not evidence of absence, especially if we haven't really looked for the evidence! As usual, the issue is if we expect to find the domgatic and flattened understandings of salvation, forgiveness of sins, etc. in the estoeric stream. Then it wouldn't be an esoteric stream, but exoteric. The former penetrates deeper and elucidates why the latter has arisen.

In general, the esoteric streams point to how broader humanity will understand these spiritual realities in the future. Just as the esoteric perceptions of the ancient mysteries became exoteric in the Christ events (mystical fact), the esoteric perceptions of Christian intiation will become exoteric through future events. As our organic constitution evolves, we will begin to recover spiritual perception and understand our entire stream of becoming as concrete relations with spiritual beings which help (or hinder) the fulfilment of Earth's evolution into more spiritualized states. It is through the purifying impulse of Christ, as the Mediator between Cosmic and Earthly relations (just as human individuals mediate between culture and nature), that we are justified in our sinful nature before the higher worlds. He has united his Cosmic karma with the karma of Earth and humanity. Of course we really need to delve into the living details with our minds and hearts if we want to begin discerning the majesty in what such otherwise trite sayings mean. The esoteric dimension only gains as much depth as we are willing to offer it through our own devotion and effort. It is not about preaching doctrines or establishing mechanical routines of worship, but making our entire WFT lives into a dynamic form of worship.

Nonetheless, we must look for the source of Christian confidence in other areas; it flows from the Christ being. As long as Christ has confidence in humanity, human beings will maintain confidence in the heart of the world. The confidence of the heart of the world is boundless. Christ is the one being in the world who completely trusts humankind, whereas other beings have various degrees of such confidence. And for us, Christianity means complete confidence in Christ. Christianity depends on confidence, one hundred percent. The primary purpose of all knowledge of the Mystery of Golgotha, the resurrection, Pentecost, and much else is to perfect this complete confidence. Knowledge of Christ’s sacrifice—accomplished with confidence in humankind—will become a powerful impulse of conscience that invokes an equally complete confidence to meet it. The measure of Christ’s confidence in humanity is expressed in the promise he left us: “I am with you always, even unto the end of the world" (Matthew 28:20). It tells us that his confidence in humanity will not be withdrawn while the world and time endures. The appropriate human response to this confidence is found in the words of St. Paul: “I live; yet not I, but Christ liveth in me” (Galatians 2:20). These words are the true formula of human confidence in Christ.

Tomberg, Valentin; Bruce, R.H.. Christ and Sophia: Anthroposophic Meditations on the Old Testament, New Testament, and Apocalypse (p. 212). steinerbooks. Kindle Edition.

What we do know about some of the apostles in their latter years is that they preached the gospel throughout the Roman empire and beyond and a few of them died martyr's deaths. Do we have any sources beyond the works of Steiner indicating any form of initiatic transformation?

Another thing that has occurred to me is the emphasis of faith in the gospel accounts. There is a hidden element, something most vital, something that silently abides amid change, the constantly inexpressible within each transitory expression. This hidden aspect has to be taken hold of by faith. Esoteric practice seems diametrically opposed to this, or at least in significant tension. One enters into this holy of holies to take hold of it.

In reference to your quote of Augustine above, today I received a substack article from David Bentley Hart (Orthodox theologian and philosopher) where he reflected on the relationship of Christianity to the other faiths. Here's the introduction:

I have been asked many times about my religiously “syncretistic” habits of thought, and why despite those habits I dissociate myself entirely from the “perennialist” school, and why I choose to speak of a prisca theologia when discussing the commonalities between faiths rather than of a philosophia perennis. I have decided to provide these notes as a kind of answer, if not a wholly systematic one; and I have decided to speak with a certain candor about perennialism.

When I speak of prisca theologia, what I have in mind—to use a musical analogy—is a kind of polyphonic, rather than monodic, understanding of religious difference: a music of interwoven contrapuntal accords, harmonies, and briefly sustained dissonances rather than a music subordinate to a single dominant theme, accompanied by mere chromatic embellishments. At least, as the most fetching metaphor I can summon up.

In his conclusion, he takes a swipe at the esotericists but I don't think he lands on the esotericism spoken of around here.

And this, to return to the beginning, is what I mean by a “polyphonic” understanding of religious differences. Again, I do not believe in the existence of any real esoteric transmissions of privileged wisdom in any of the major traditions. Nothing of significance has ever been learned in hidden caves outside the city walls, where small circles of initiates foregather to intone mystic litanies and pore over secret doctrines. There are no hermetic symbolic economies cunningly woven into the exoteric fabrics of the great faiths, whose deeper meanings are known to only a very few. There are, of course, differing levels of metaphysical sophistication among believers, but that is something very different. But the Buddha taught with open hand; Christ taught daily in the temple; Ramanuja proclaimed the way to truth in the open, even at risk to his own soul. As for the esotericists, leave them in their damned caves.

What I believe in, then, is a kind of contrapuntal complementarity of traditions, interweaving with one another in moments of consonance and moments of dissonance, departing from one another into thematic developments of their own, enriching and ironizing one another, echoing and inverting one another, and all together reaching toward a final resolution—adumbrated in all that has led to it, and yet undoubtedly immeasurably more than any of our traditions can fully foresee.

[AshvinP]

How would one establish that the apostolic line is a line of initiation? I recall listening to a Steiner lecture where he spoke of the apostles and gospel writers being initiates. That's strikes me as a little curious given the gospel accounts, for the most part, present the disciples as a bunch of bumbling fools.

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

They were in the process of being initiated, and in a completely different way than before. I think we all look like bumbling fools on this path at some point, do we not? Certainly we all express frustrations, misunderstandings, fears, doubts, etc. If everything goes smoothly, then we can be sure it isn't initiation.

Absence of evidence is not evidence of absence, especially if we haven't really looked for the evidence! As usual, the issue is if we expect to find the domgatic and flattened understandings of salvation, forgiveness of sins, etc. in the estoeric stream. Then it wouldn't be an esoteric stream, but exoteric. The former penetrates deeper and elucidates why the latter has arisen.

In general, the esoteric streams point to how broader humanity will understand these spiritual realities in the future. Just as the esoteric perceptions of the ancient mysteries became exoteric in the Christ events (mystical fact), the esoteric perceptions of Christian intiation will become exoteric through future events. As our organic constitution evolves, we will begin to recover spiritual perception and understand our entire stream of becoming as concrete relations with spiritual beings which help (or hinder) the fulfilment of Earth's evolution into more spiritualized states. It is through the purifying impulse of Christ, as the Mediator between Cosmic and Earthly relations (just as human individuals mediate between culture and nature), that we are justified in our sinful nature before the higher worlds. He has united his Cosmic karma with the karma of Earth and humanity. Of course we really need to delve into the living details with our minds and hearts if we want to begin discerning the majesty in what such otherwise trite sayings mean. The esoteric dimension only gains as much depth as we are willing to offer it through our own devotion and effort. It is not about preaching doctrines or establishing mechanical routines of worship, but making our entire WFT lives into a dynamic form of worship.

Nonetheless, we must look for the source of Christian confidence in other areas; it flows from the Christ being. As long as Christ has confidence in humanity, human beings will maintain confidence in the heart of the world. The confidence of the heart of the world is boundless. Christ is the one being in the world who completely trusts humankind, whereas other beings have various degrees of such confidence. And for us, Christianity means complete confidence in Christ. Christianity depends on confidence, one hundred percent. The primary purpose of all knowledge of the Mystery of Golgotha, the resurrection, Pentecost, and much else is to perfect this complete confidence. Knowledge of Christ’s sacrifice—accomplished with confidence in humankind—will become a powerful impulse of conscience that invokes an equally complete confidence to meet it. The measure of Christ’s confidence in humanity is expressed in the promise he left us: “I am with you always, even unto the end of the world" (Matthew 28:20). It tells us that his confidence in humanity will not be withdrawn while the world and time endures. The appropriate human response to this confidence is found in the words of St. Paul: “I live; yet not I, but Christ liveth in me” (Galatians 2:20). These words are the true formula of human confidence in Christ.

Tomberg, Valentin; Bruce, R.H.. Christ and Sophia: Anthroposophic Meditations on the Old Testament, New Testament, and Apocalypse (p. 212). steinerbooks. Kindle Edition.

What we do know about some of the apostles in their latter years is that they preached the gospel throughout the Roman empire and beyond and a few of them died martyr's deaths. Do we have any sources beyond the works of Steiner indicating any form of initiatic transformation?

...

In reference to your quote of Augustine above, today I received a substack article from David Bentley Hart (Orthodox theologian and philosopher) where he reflected on the relationship of Christianity to the other faiths. Here's the introduction:

I have been asked many times about my religiously “syncretistic” habits of thought, and why despite those habits I dissociate myself entirely from the “perennialist” school, and why I choose to speak of a prisca theologia when discussing the commonalities between faiths rather than of a philosophia perennis. I have decided to provide these notes as a kind of answer, if not a wholly systematic one; and I have decided to speak with a certain candor about perennialism.

When I speak of prisca theologia, what I have in mind—to use a musical analogy—is a kind of polyphonic, rather than monodic, understanding of religious difference: a music of interwoven contrapuntal accords, harmonies, and briefly sustained dissonances rather than a music subordinate to a single dominant theme, accompanied by mere chromatic embellishments. At least, as the most fetching metaphor I can summon up.

In his conclusion, he takes a swipe at the esotericists but I don't think he lands on the esotericism spoken of around here.

And this, to return to the beginning, is what I mean by a “polyphonic” understanding of religious differences. Again, I do not believe in the existence of any real esoteric transmissions of privileged wisdom in any of the major traditions. Nothing of significance has ever been learned in hidden caves outside the city walls, where small circles of initiates foregather to intone mystic litanies and pore over secret doctrines. There are no hermetic symbolic economies cunningly woven into the exoteric fabrics of the great faiths, whose deeper meanings are known to only a very few. There are, of course, differing levels of metaphysical sophistication among believers, but that is something very different. But the Buddha taught with open hand; Christ taught daily in the temple; Ramanuja proclaimed the way to truth in the open, even at risk to his own soul. As for the esotericists, leave them in their damned caves.

What I believe in, then, is a kind of contrapuntal complementarity of traditions, interweaving with one another in moments of consonance and moments of dissonance, departing from one another into thematic developments of their own, enriching and ironizing one another, echoing and inverting one another, and all together reaching toward a final resolution—adumbrated in all that has led to it, and yet undoubtedly immeasurably more than any of our traditions can fully foresee.

Anhony,

We should really try to put these questions in the context of what Christian esotericism seeks to attain. In contrast to what exoteric Christianity has become (through willful ignorance), it seeks to realize the actual evolutionary process of humanity and the Earth kingdoms, through which they are gradually spiritualized. That can only happen if enough individuals ascend in moral cognition. If the iniatic mysteries of scripture could be revealed simply through historical sources and 'proofs', that would kill much of the incentive for individual ascension. Indeed, the incentive is mostly dead in our intellectual culture and the modern theologians, including the Bentley Harts, have unfortunately been accomplices. The wise guidance is not interested that we have intellectual certainty in esoteric wisdom or the process of Christian initiation, or that we accumulate initiatic knowledge, but that we undertake the inwardly transforming process of initiation and thereby participate in the planned redemption of the World, which we only feign uncertainty over to avoid concrete responsibility towards. Reality is so structured that the only certain proofs for these things come through the adaptive process of evolution itself. Only higher cognition which can read the Akashic record, where all experiences of humanity are impressed, can reach certain knowledge of what happened in the first century AD. 

That is one main reason why the initiatic tradition was purposely kept secret and sacred, away from profane eyes, only hinted to in various indirect ways which become more and more obvious if we ourselves are on the path of initiation. There were also other reasons for protecting the mysteries of reincarnation and karma from permeating the Church, for ex., such as ensuring people would have incentive to fully devote themselves to their immediate spiritual tasks to be fulfilled on Earth. But now we have reached an essentially different stage, as Federica's quote also indicates. Every individual can be initiated through the power of I-consciousness without reliance on finding an external power on the physical plane, whether the latter be a church, guru, master, etc. Christ is still the main initiator but from the spirit worlds which reside within us. We can all undertake the initial stages through a moral and spiritual self-education. It is interesting how cultural relations have evolved alongside individuating spiritual activity to make this possible. Now many people live in situations where we aren't expected to be in constant physical contact with our family, friends, neighbors, etc. We can spend much time in spiritual contemplation without interruption and with access to many resources at our fingertips.

That said, the best source for the clues and hints is scripture itself. Now is a fitting time to look at the following verse.

When the day of Pentecost came, they were all together in one place. 2Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. 3They saw what seemed to be tongues of fire that separated and came to rest on each of them. 4All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

If the spiritual reality pointed to by esotericism is real, what else could the above be but an initiatory experience through the Holy Spirit (or Manas, in Anthroposophic terms)? Modern initiation is the same in essence. But if we are hardened towards the Spirit in our hearts, looking for reasons to be cynical, skeptical, or disbelieve, we can rationalize Pentecost as a collective delusion or some such thing. Even if such an event happened to us, we could write it off as a psychiatric disorder. No amassing of external sources or proofs will force us to believe, because that is a violation of our inner freedom to accept the Spirit into our lives. Christian initiation does not seek slaves or unquestioning soldiers, but willing servants of the Good, Beautiful, and True. The modern theologians will ask for blind faith in some supernatural discontinuity that happened at Pentecost, which effectively places us in a state of (reasonable) disbelief. It all serves to keep us exactly where we are, waiting for some external power to save the Earth while the inner Christ power is neglected. Then we can write books, give talks, make money like Bentley Hart et al., but where does that leave the redemptive force of metanoia through the Christ impulse?

Another thing that has occurred to me is the emphasis of faith in the gospel accounts. There is a hidden element, something most vital, something that silently abides amid change, the constantly inexpressible within each transitory expression. This hidden aspect has to be taken hold of by faith. Esoteric practice seems diametrically opposed to this, or at least in significant tension. One enters into this holy of holies to take hold of it.

It may seem that way from the outside looking in, which is again why we need to ascend and penetrate to the inner reality with more living thinking. The intellect finds diametric oppositions (dualisms) everywhere because that's how it is cognitively structured. That's why the protestants and catholics/orthodox continue to be at each other's throats over their various doctrines about the role of faith and works, free will and predestination, etc. Esoteric science and spirituality spirals the poles together within our thinking consciousness, awakening us to the fact that they are and have always been unified, and thereby heals the various schisms which plague modern culture.

Did you take a look at this quote about faith? I wonder whether it resonates with you?

A closer study shall be reserved for later, but here the point is to express the basic thought that the Word of Jesus Christ contains the impulse to the spiritual transformation of toil. This transformed toil is called pistis, or faith, in the Gospels. Faith here does not mean upholding the verity of one’s own (much less others’) ideas, but one’s grasp of a growing reality of the suprasensory world, making it the focus of one’s volition. What is already present can be either known or not known, but what lives as possibility in this world and reality in a higher realm can be (in terms of the Gospels) only believed or not believed. For example, we cannot know whether the Michael impulse will be victorious in the current spiritual conflict; we cannot know this, because the outcome of the conflict depends precisely upon whether the necessary faith in Michael’s work exists among human beings—that is, whether both an observant and a cooperative current of volition flows in from the human side. By simply recognizing the fact of that conflict, we are at least aware that it is happening; by making its outcome our personal concern, however, we develop a spiritual force that goes beyond merely witnessing the events to where we also help determine them. Such a purposeful grasp of the future is called “faith” by Jesus Christ.

Tomberg, Valentin; Bruce, R.H.. Christ and Sophia: Anthroposophic Meditations on the Old Testament, New Testament, and Apocalypse (p. 187). steinerbooks. Kindle Edition.

[AshvinP]

Another thing that strikes me at this point is the absence of some major exoteric themes in the esoteric stream - salvation, forgiveness of sins, justification, and worship.

Surely a neophyte's question, but what is justification?
For the other themes - salvation, forgiveness of sins, and worship - I believe they are addressed?
Salvation is the spiritual scientific path. Forgiveness of sins is gifted through the righteousness of karma, and worship is an individual encounter to initiate every time anew. The act of meditation-prayer is the building of the temple, the imaginative bloom is the language of warship, and the faith (in the sense described by Tomberg in this quote) is its quality and intensity.

Justification is a process or state wherein sinners are made or declared to be righteous in the sight of God. In Protestant circles this is typically understood as a declarative act of God as a consequence of being covered with the righteousness of Christ despite one being intrinsically sinful. In Roman Catholic and Orthodox teaching, this is more a result of the infusion of Christ's righteousness - the sinner is declared righteous on the basis of their actual righteousness.

Salvation as the spiritual scientific path certainly places a lot more responsibility on the individual compared to particularly the Protestant understanding of salvation by grace apart from works. The former presents a long path through eons of time compared to the latter's simple "come to Jesus moment".

As I write and ponder these words I am struck by how the theological concepts are very abstracted.

I think it helpful in these comparisons to also consider how the intellect is operating in any domain of inquiry, secular or religious, scientific or theological. Let's take the enigma of black holes as an example. We infer from certain deviations in physical phenomena that the normal laws of physics, particularly gravitational laws, do not operate as we are used to in certain regions of space. So the intellect spreads its concepts through such inferences of observation and says there are collapsed stars which have developed such a strong center of gravity that they suck in all surrounding matter/light. These areas cannot be directly perceived because the very thing needed for perception, the light, is destroyed or otherwise veiled beyond the threshold ('event horizon'). Our coarse and 'impure' material perception cannot penetrate beyond this veil because it destroys all matter. One could even say that our physical cognition is not justified in its erroneous (sinful) nature to peer into the secrets beyond the event horizon threshold. 

The theologians do a similar thing with respect to the moral order. They are not incorrect to speak of our sinful nature and our need for justification before the Godhead (or higher worlds) through the intercession of Christ. These intuitions of deviations within the phenomenal processes of the moral order emanate from the Word of God himself, which flows through our thinking I-consciousness. It is clear that there is a 'black hole' at the center of human history, i.e. the Christ event horizon, which has inverted the degenerating stream of becoming and given the force for the animalistic, tribalized group-consciousness to be spiritualized and for Love to be universalized through the freed I-consciousness. The inner nature of that event is still veiled to our coarse physical cognition-perception, but its effects are clearly propagating through human culture and individual consciousness for the last 2,000 years. Anyone can see this clearly with ordinary reasoning if they so choose. But we should remember that, in the process of understanding the intuitions which are thus flowing through, we are overlaying our coarse feelings-concepts onto them, just like the secular scientists. The exoteric religious streams have simply lost sight of that overlaying process, so they idolize the religious theories of the Christ event like the secular scientists idolize material theories of black holes.

The intuitive thinking path prompts us to become conscious of this overlaying process and simply investigates how and why these intuitions are correct, how and why they are all pointing to deeper truths from various limited conceptual perspectives. It doesn't seek to develop creeds, models, theories, etc. which freeze our understanding of existential mysteries in time. It reveals to us that the spirits who inspired the heartfelt ideas of scripture thousands of years ago and are still active today inspiring our inner streams of willing-feeling-thinking. What better way to gain insights into the historical records and the 'doctrines' revealed by those records than to commune with the beings responsible for them? We only need to sacrifice all those rigid beliefs, opinions, dogmas, etc. that we have accumulated in the meantime, so that their inner nature can shine forth free of the outer husks.