great Sun-Myth is the popular teaching of this sublime truth. As in previous cases, the Divine Teacher, who brought the Ancient Wisdom and republished it in the world, was regarded as a special manifestation of the Logos, and the Jesus of the Churches was gradually draped with the stories which belonged to this great One; thus He became identified, in Christian nomenclature, with the Second Person in the Trinity, the Logos, or Word of God,[188] and the salient events recounted in the myth of the Sun-God became the salient events of the story of Jesus, regarded as the incarnate Deity, the "mythic Christ." As in the macrocosm, the kosmos, the Christ of the Mysteries represents the Logos, the Second Person in the Trinity, so in the microcosm, man, does He represent the second aspect of the Divine Spirit in man—hence called in man "the
Christ."[189] The second aspect of the Christ of the Mysteries is then the life of the Initiate, the life which is entered on at the first great Initiation, at which the Christ is born in man, and after which He develops in man. To make this quite intelligible, we must consider the conditions imposed on the candidate for Initiation, and the nature of the Spirit in man.
Only those could be recognised as candidates for Initiation who were already good as men count goodness, according to the strict measure of the law. Pure, holy, without defilement, clean from sin, living without transgression—such were some of the descriptive phrases used of them.[190] Intelligent also must they be, of well-developed and well-trained minds.[191] The evolution carried on in the world life after life, developing and mastering the powers of the mind, the emotions, and the moral sense, learning through exoteric religions, practising the discharge of duties, seeking to help and lift others—all this belongs to the ordinary life of an evolving
man. When all this is done, the man has become "a good man," the Chrêstos of the Greeks, and this he must be ere he can become the Christos, the Anointed. Having accomplished the exoteric good life, he becomes a candidate for the esoteric life, and enters on the preparation for Initiation, which consists in the fulfilment of certain conditions.
These conditions mark out the attributes he is to acquire, and while he is labouring to create these, he is sometimes said to be treading the Probationary Path, the Path which leads up to the "Strait Gate," beyond which is the "Narrow Way," or the "Path of Holiness," the "Way of the Cross." He is not expected to develop these attributes perfectly, but he must have made some progress in all of them, ere the Christ can be born in him. He must prepare a pure home for that Divine Child who is to develop within him.
The first of these attributes—they are all mental and moral—is Discrimination; this means that the aspirant must begin to separate in his mind the Eternal from the
Temporary, the Real from the Unreal, the True from the False, the Heavenly from the Earthly. "The things which are seen are temporal," says the Apostle; "but the things which are not seen are eternal."[192] Men are constantly living under the glamour of the seen, and are blinded by it to the unseen. The aspirant must learn to discriminate between them, so that what is unreal to the world may become real to him, and that which is real to the world may to him become unreal, for thus only is it possible to "walk by faith, not by sight."[193] And thus also must a man become one of those of whom the Apostle says that they "are of full age, even those who by reason of use have their senses exercised to discern both good and evil."[194] Next, this sense of unreality must breed in him Disgust with the unreal and the fleeting, the mere husks of life, unfit to satisfy hunger, save the hunger of swine.[195] This stage is described in the emphatic language of Jesus: "If any man come to me, and hate not his father, and mother,
and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."[196] Truly a "hard saying," and yet out of this hatred will spring a deeper, truer, love, and the stage may not be escaped on the way to the Strait Gate. Then the aspirant must learn Control of thoughts, and this will lead to Control of actions, the thought being, to the inner eye, the same as the action: "Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart."[197] He must acquire Endurance, for they who aspire to tread "the Way of the Cross" will have to brave long and bitter sufferings, and they must be able to endure, "as seeing Him who is invisible."[198] He must add to these Tolerance, if he would be the child of Him who "maketh His sun to rise on the evil, and on the good, and sendeth rain on the just and on the unjust,"[199] the disciple of Him who bade His apostles not to forbid a man to use His name because he did not follow with them.[200]
Further, he must acquire the Faith to which nothing is impossible,[201] and the Balance which is described by the Apostle.[202] Lastly, he must seek only "those things which are above,"[203] and long to reach the beatitude of the vision of and union with God.[204] When a man has wrought these qualities into his character he is regarded as fit for Initiation, and the Guardians of the Mysteries will open for him the Strait Gate. Thus, but thus only, he becomes the prepared candidate.
Now, the Spirit in man is the gift of the Supreme God, and contains within itself the three aspects of the Divine Life—Intelligence, Love, Will—being the Image of God. As it evolves, it first develops the aspect of Intelligence, develops the intellect, and this evolution is effected in the ordinary life in the world. To have done this to a high point, accompanying it with moral development, brings the evolving man to the condition of the candidate. The second