Theos-Talk Archives (July 1996 Message tl00133)

Jerry
Thank you for reprodution of original texts of Unveiled Isis. Commenting
book iii chapter 3, (start page 116, final page 145) page 141 HPB talk
about meaning of <Christ> as viewed by HPB. Here HPB interpret in a different
meaning the words <Jesus> and <Christ>. She says that <Christ> is the FIRST
CAUSE, and some rare people like Jesus, Buddha and others, in a process
of evolution of knowledge, reached the total union with Christ. HPB also
says that Catholics, think that <Christ> is only another name to <Jesus>,
and so catholics reject this concept of evolution towards FIRST CAUSE.

Did I understand correctly this passage?

As I already said, citing some passages from Catechism, Catholics believe 
that Christ IS NOT only another name to Jesus. And, the concept of evolution can
toward FIRST CAUSE, also be found in Catholicism. The difference here, I think
is the role of Jesus. HPB believe that Jesus ALSO run this way towards
FIRST CAUSE. Catholics believe that Jesus was EVER the incarnation of
FIRST CAUSE, and so, He was not subject to a evolutionary process.

Now I will concentrate my attention to this poitn: every man can be
TOTALLY united to FIRST CAUSE, in a evolutionary process, that only a few
people have success to complete.

Enc. Britannica Macropaedia Christianity page 330
"christian mysticism refers to the human being's direct experience or
consciousness of ultimate reality, understood as God within the context
of christian faith. The essence of mysticism is the sense of some form of
contact with the divine or transcendent,frequently understood IN ITS HIGHER
FORMS AS INVOLVING UNION WITH GOD".

"The mystical aspect of early christianity finds its fullest expression in the
letters of Paul and Gospel according to John. For Paul and John mystical
experience and aspiration are always for union with Christ. It was Paul's 
supreme desire to know Christ and to be UNITED with him. The recurring
phrase <in Chrit>  implies personal union, a PARTICIPATION in Christ's death and
ressurrection. The Christ with whom Paul is united is not the man Jesus
who is known <after the flesh>. He has been exalted and glorified, so that 
he is one with the Spirit."

"Christ mysticism finds renewed embodiment in the Gospel acoording to John,
particularly in the farewell discourse (chapter 14-16), where Jesus speaks
of his impending death and of his return in the Spirit to unite himself with
his followers. In the prayer of Jesus in chapter 17 there is a vision of an
interpenetrating union of souls in which all who are ONE WITH CHRIST SHARE
HIS PERFECT UNION WITH THE FATHER".

Here some passages from Gospels and Paul's writings:
http://ccel.wheaton.edu/wwsb/
Galatians 2.20
20I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in
     the body, I live by faith in the Son of God, who loved me and gave himself for me. 

John 17.20
20"My prayer is not for them alone. I pray also for those who will believe in me through their
     message, 
21that all of them may be one, Father, just as you are in me and I am in you. May they also be
     in us so that the world may believe that you have sent me. 
22I have given them the glory that you gave me, that they may be one as we are one: 
23I in them and you in me. May they be brought to complete unity to let the world know that
     you sent me and have loved them even as you have loved me. 

Rm8.10
9You, however, are controlled not by the sinful nature but by the Spirit, if the
 Spirit of God
     lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. 
10But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of
     righteousness. 

Galatians 3.26
26You are all sons of God through faith in Christ Jesus, 
27for all of you who were baptized into Christ have clothed yourselves with Christ. 
28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ
     Jesus. 

The mysticism was developed by many apostolic fathers as Clement of Alexandria, Origen, Gregory of
Nissa,Pseudo-Dyonisius, Augustine and many others.

Abrantes