Inner Christianity and the "Esoteric" Tradition

I've just finished reading Richard Smoley's book, "Inner Christianity- A Guide to the Esoteric Tradition."

Hmmm. A moment of pause. Smoley provides an interesting overview of esotericism and mysticism both within and outside of Christianity. It deals with the idea that there is a "Hidden or Secret" dimension to Christianity and the Gospel, that is reserved largely for those with a special vocation to higher spiritual realties that are found in conventional Christianity; and have been initiated into these mysteries. I tend to agree more with Carl McColman's view in his "Book of Christian Mysticism", where he states,

“…students of Christian mysticism lose their way when they get too caught up in quests for secret knowledge, or hidden teachings that are supposedly they key to higher realities that somehow have been lost (or suppressed) by Church Authorities. I am willing to go with the idea that many of the key principles of Christian Mysticism have been marginalized, ignored or even ignored…The Keys to Christian Mysticism have been hidden in plain sight” (page 17).

I certainly agree with that people, whether gnostics or even some modern charismatics, and anything in between, can get caught up in quests for secret or hidden knowledge. This may be one of the dangers of mysticism in general and a deficit of not having an experienced teacher or guide on the spiritual journey.

However, there does seem to be a genuine element of secrecy and hiddeness within the earliest stratas of early Christianity. I don’t have time now to cite specific chapter and verse here but would like to offer a few examples. Some of these “secrets” may include- the obscurity (intentional or unintentional) of Jesus’ childhood, Christ telling things in parables to the crowds but explaining the meaning of such parables to the disciples (“Unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables”; or “With many such
parables spake He the word unto them, as they were able to hear it. But without a parable spake He not unto them; and when they were alone He expounded all things to His disciples”[please note the emphasis on "when they were alone" or "them that are without."]); Jesus tells His apostles: “I have yet many things to say to you, but ye cannot bear them now;” “Give not that which is holy to the dogs, neither cast ye your pearls before swine”; or such terms as “The Mystery,” or “The Mysteries,” used to designate the sacred circle of the Initiates or connected with Initiation: “The Kingdom,” “The Kingdom of God,” “The Kingdom of Heaven,” “The Narrow Path,” “The Strait Gate,” “The Perfect,” “The Saved,” “Life Eternal,” “Life,” “The Second Birth,” “A Little One,” “A Little Child” ["Then said one unto Him: Lord, are there few that be saved? And He said unto them: Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in and shall not be able."] The list may go on.

St. Paul also makes similar comments, such as:

“I came to you bearing the divine testimony, not alluring you with human wisdom but with the power of the Spirit. Truly ‘we speak wisdom among them that are perfect,’ but it is no human wisdom. ‘We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world’ began, and which none even of the princes of this world know. The things of that wisdom are beyond men’s thinking, ‘but God hath revealed them unto us by his Spirit … the deep things of God,’ ‘which the Holy Ghost teacheth.’ These are spiritual things, to be discerned only by the spiritual man, in whom is the mind of Christ. ‘And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ…. Ye were not able to bear it, neither yet now are ye able. For ye are yet carnal.’ ‘As a wise master-builder I have laid the foundation,’ and ‘ye are the temple of God, and the Spirit of God dwelleth in you.’ ‘Let a man so account of us, as of the ministers of Christ, and stewards of the Mysteries of God.’”

There are many examples fro Church history, such as St Clement of Alexandria or Origen. One quote from Clement in his Stromata, says, “”The Lord … allowed us to communicate of those divine Mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God. And if one say that it is written, ‘There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,’ let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many shall appear manifest to the few…. The Mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding…. The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the Thyrsus.”

Anyway, I am not trying to make a case to justify gnosticism or secrecy but to question whether there was a genuine aspect of secrecy in the Gospel tradition- a common message of salvation in Christ for all; but also the deeper or more spiritual teachings of Christ for those who had matured in Christ from being babes feeding on the milk of the word to more mature adepts who were then given stronger meet.

If this is so I can certainly see the potential for abuse and elitism; but can also understand from personal experience the problems with sharing even the contemplative/mystical aspect of the Gospel with people who are either not there in their own journey or not yet ready for it, things which may only confuse someone who has not had the foundations in Bible, theology and spiritual formation. Even in the Cloud of Unknowing I seem to recall that the contemplative practices were reserved for monastics who had spent years being educated in these foundations of faith and in practicing the active dimensions of a life of prayer.

There is much to be said about this idea of a hidden or secret side of the Gospel. But its also the stuff heresies and cults are made of, things that can lead a person astray in the world of magic or New Age ideas. There is a need to further elaborate on this concept of a secretive tradition in early Christianity, the benefits and dangers of it, the marginaliation or suppression of such teachings being reserved for more experienced believers; and the dangers and benefits of making the mystical tradition more readily available to the masses today through such things as Centering Prayer and Christian Meditation, and various other forms of Mysticism and contemplative prayer.