They took ancient myths that were conveying profound truths and turned them into a historical figure. Why? If we should look within for the Christ and follow Jesus' path in dying on the cross (eliminating egos), we ourselves become Christs. That wouldn't be good for the so-called shepherds if the sheep found out they were potential gods and could read the Bible on their own with the proper wisdom and understanding, to awaken consciousness and become gods. So they twisted the story to say that the mere belief in the sacrifice of a historical figure was enough to "save" you. What they don't want us to know is that when we die we all go to the same place, it's just a matter of how much we have progressed in our life experience that determines where we go from there. In other words, if you screw up, you get left back, and have to do the grade all over again. A bit of a disappointment, but life goes on and there's no "eternal destruction", except for your egos that you really don't want anyway. It can be a bit painful to get rid of them, but that's what Jesus meant when he said to pick up your cross and deny yourself. Loving others and loving yourself equates to a higher vibration and they key to ascension.
Here's an excerpt from the last chapter I read in Blavatsky's "The Christian Scheme".....
http://www.blavatsky.net/magazine/theosophy/ww/additional/christianity/Jesus-Logos-Christos.html
IT is a most suggestive fact that there is not a word in the so-called sacred Scriptures to show that Jesus was actually regarded as a God by his disciples. Neither before nor after his death did they pay him divine honors. Their relation to him was only that of disciples and "master;" by which name they addressed him, as the followers of Pythagoras and Plato addressed their respective masters before them. Whatever words may have been put into the mouths of Jesus, Peter, John, Paul, and others, there is not a single act of adoration recorded on their part, nor did Jesus himself ever declare his identity with his Father. He accused the Pharisees of stoning their prophets, not of deicide. He termed himself the son of God, but took care to assert repeatedly that they were all the children of God, who was the Heavenly Father of all. In preaching this, he but repeated a doctrine taught ages earlier by Hermes, Plato, and other philosophers. Strange contradiction! Jesus, whom we are asked to worship as the one living God, is found, immediately after his Resurrection, saying to Mary Magdalene: "I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God!" (John 20:17.)
Does this look like identifying with his Father? "My Father and your Father, my God and your God" implies, on his part, a desire to be considered on a perfect equality with his brethren -- nothing more. Theodoret writes: "The hæretics agree with us respecting the beginning of all things.... But they say there is not one Christ (God), but one above, and the other below. And this last formerly dwelt in many; but the Jesus, they at one time say is from God, at another they call him a SPIRIT." This Spirit is the Christos, the messenger of life, who is sometimescalled the Angel Gabriel (in Hebrew, the mighty one of God), and who took with the Gnostics the place of the Logos, while the Holy Spirit was considered Life. With the sect of the Nazarenes, though, the Spiritus, or Holy Ghost, had less honor. While nearly every Gnostic sect considered it a Female Power, whether they called it Binah, Sophia, the Divine Intellect, with the Nazarene sect it was the Female Spiritus, the astral light, the genetrix of all things of matter, the chaos in its evil aspect, made turbido by the Demiurge. At the creation of man, "it was light on the side of the FATHER, and it was light (material light) on the side of the MOTHER. And this is the 'two-fold man,'" says the Sohar. "That day (the last one) will perish the seven badly-disposed stellars, also the sons of man, who have confessed the Spiritus, the Messias (false), the Deus, and the MOTHER of the SPIRITUS shall perish."
Jesus enforced and illustrated his doctrines with signs and wonders; and if we lay aside the claims advanced on his behalf by his deifiers, he did but what other kabalists did; and only they at that epoch, when, for two centuries the sources of prophecy had been completely dried up, and from this stagnation of public "miracles" had originated the skepticism of the unbelieving sect of the Sadducees. Describing the "heresies" of those days, Theodoret, who has no idea of the hidden meaning of the word Christos, the anointed messenger, complains that they (the Gnostics) assert that this Messenger or Delegatus changes his body from time to time, "and goes into other bodies, and at each time is differently manifested. And these (the overshadowed prophets) use incantations and invocations of various demons and baptisms in the confession of their principles."
Neither in the Homilies nor any other early work of the apostles, is there anything to show that either of his friends and followers regarded Jesus as anything more than a prophet. The idea is as clearly established in the Clementines. Except that too much room is afforded to Peter to establish the identity of the Mosaic God with the Father of Jesus, the whole work is devoted to Monotheism. The author seems as bitter against Polytheism as against the claim to the divinity of Christ. He seems to be utterly ignorant of the Logos, and his speculation is confined to Sophia, the Gnostic wisdom. There is no trace in it of a hypostatic trinity, but the same overshadowing of the Gnostic "wisdom (Christos and Sophia) is attributed in the case of Jesus as it is in those of Adam, Enoch, Noah, Abraham, Isaac, Jacob, and Moses. These personages are all placed on one level, called 'true prophets,' and the seven pillars of the world." More than that, Peter vehemently denies the fall of Adam, and with him, the doctrine of atonement, as taught by Christian theology, utterly falls to the ground, for he combats it as a blasphemy. Peter's theory of sin is that of the Jewish kabalists, and even, in a certain way, Platonic. Adam not only never sinned, but, "as a true prophet, possessed of the Spirit of God, which afterwards was in Jesus, could not sin." In short, the whole of the work exhibits the belief of the author in the kabalistic doctrine of permutation. The Kabala teaches the doctrine of transmigration of the spirit.
"God's son" is the immortal spirit assigned to every human being. It is this divine entity which is the "only man," for the casket which contains our soul, and the soul itself, are but half-entities, and without its overshadowing both body and astral soul, the two are but an animal duad. It requires a trinity to form the complete "man," and allow him to remain immortal at every "re-birth," or revolutio, throughout the subsequent and ascending spheres, every one of which brings him nearer to the refulgent realm of eternal and absolute light.
