Esoteric Christianity, or The Lesser Mysteries - Annie Besant (ebook reader that looks like a book .TXT) 📗

consciousness affected.

Now this all-pervading Life is everywhere utilising as channels all the embodied lives to which He has given birth, and any one of them may be used as an agent of that all-conscious Will. In order that that Will may express itself in the outer world, a means of expression must be found, and these beings, in proportion to their receptivity, offer the necessary channels, and become the intermediary workers between one point of the kosmos and another. They act as the motor nerves of His body, and bring about the required action.

Let us now take the classes into which we have divided prayers, and see the methods by which they will be answered.

When a man utters a prayer of Class A there are several means by which his prayer may be answered. Such a man is simple in his nature, with a conception of God natural, inevitable, at the stage of evolution in which he is; he regards Him as the supplier of his own needs, in close and immediate touch with his daily necessities, and he turns to Him for his daily bread as naturally as a child turns to his father or mother. A typical instance of this is the case of George Müller, of Bristol, before he was known to the world as a philanthropist, when he was beginning his charitable work, and was without friends or money. He prayed for food for the children who had no resource save his bounty, and money always came sufficient for the immediate needs. What had happened? His prayer was a strong, energetic desire, and that desire creates a form, of which it is the life and directing energy. That vibrating, living creature has but one idea, the idea that ensouls it--help is wanted, food is wanted; and it ranges the subtle world, seeking. A charitable man desires to give help to the needy, is seeking opportunity to give. As the magnet to soft iron, so is such a person to the desire-form, and it is attracted to him. It rouses in his brain vibrations identical with its own--George Müller, his orphanage, its needs--and he sees the outlet for his charitable impulse, draws a cheque, and sends it. Quite naturally, George Müller would say that God put it into the heart of such a one to give the needed help. In the deepest sense of the words that is true, since there is no life, no energy, in His universe that does not come from God; but the intermediate agency, according to the divine laws, is the desire-form created by the prayer.

The result could be obtained equally well by a deliberate exercise of the will, without any prayer, by a person who understood the mechanism concerned, and the way to put it in motion. Such a man would think clearly of what he needed, would draw to him the kind of subtle matter best suited to his purpose to clothe the thought, and by a deliberate exercise of his will would either send it to a definite person to represent his need, or to range his neighbourhood and be attracted by a charitably disposed person. There is here no prayer, but a conscious exercise of will and knowledge.

In the case of most people, however, ignorant of the forces of the invisible worlds and unaccustomed to exercise their wills, the concentration of mind and the earnest desire which are necessary for successful action are far more easily reached by prayer than by a deliberate mental effort to put forth their own strength. They would doubt their own power, even if they understood the theory, and doubt is fatal to the exercise of the will. That the person who prays does not understand the machinery he sets going in no wise affects the result. A child who stretches out his hand and grasps an object need not understand anything of the working of the muscles, nor of the electrical and chemical changes set up by the movement in muscles and nerves, nor need he elaborately calculate the distance of the object by measuring the angle made by the optic axes; he wills to take hold of the thing he wants, and the apparatus of his body obeys his will though he does not even know of its existence. So is it with the man who prays, unknowing of the creative force of his thought, of the living creature he has sent out to do his bidding. He acts as unconsciously as the child, and like the child grasps what he wants. In both cases God is equally the primal Agent, all power being from Him; in both cases the actual work is done by the apparatus provided by His laws.

But this is not the only way in which prayers of this class are answered. Some one temporarily out of the physical body and at work in the invisible worlds, or a passing Angel, may hear the cry for help, and may then put the thought of sending the required aid into the brain of some charitable person. "The thought of so-and-so came into my head this morning," such a person will say. "I daresay a cheque would be useful to him." Very many prayers are answered in this way, the link between the need and the supply being some invisible Intelligence. Herein is part of the ministry of the lower Angels, and they will thus supply personal necessities, as well as bring aid to charitable undertakings.

The failure of prayers of this class is due to another hidden cause. Every man has contracted debts which have to be paid; his wrong thoughts, wrong desires, and wrong actions have built up obstacles in his way, and sometimes even hem him in as the walls of a prison-house. A debt of wrong is discharged by a payment of suffering; a man must bear the consequences of the wrongs he has wrought. A man condemned to die of starvation by his own wrong-doing in the past, may hurl his prayers against that destiny in vain. The desire-form he creates will seek but will not find; it will be met and thrown back by the current of past wrong. Here, as everywhere, we are living in a realm of law, and forces may be modified or entirely frustrated by the play of other forces with which they come into contact. Two exactly similar forces might be applied to two exactly similar balls; in one case, no other force might be applied to the ball, and it might strike the mark aimed at; in the other, a second force might strike the ball and send it entirely out of its course. And so with two similar prayers; one may go on its way unopposed and effect its object; the other may be flung aside by the far stronger force of a past wrong. One prayer is answered, the other unanswered; but in both cases the result is by law.

Let us consider Class B. Prayers for help in moral and intellectual difficulties have a double result; they act directly to attract help, and they react on the person who prays. They draw the attention of the Angels, of the disciples working outside the body, who are ever seeking to help the bewildered mind, and counsel, encouragement, illumination, are thrown into the brain-consciousness, thus giving the answer to prayer in the most direct way. "And he kneeled down and prayed ... and there appeared an Angel unto Him from heaven, strengthening Him."[302] Ideas are suggested which clear away an intellectual difficulty, or throw light on an obscure moral problem, or the sweetest comfort is poured into the distressed heart, soothing its perturbations and calming its anxieties. And truly if no Angel were passing that way, the cry of the distressed would reach the "Hidden Heart of Heaven," and a messenger would be sent to carry comfort, some Angel, ever ready to fly swiftly on feeling the impulse, bearing the divine will to help.

There is also what is sometimes called a subjective answer to such prayers, the re-action of the prayer on the utterer. His prayer places his heart and mind in the receptive attitude, and this stills the lower nature, and thus allows the strength and illuminative power of the higher to stream into it unchecked. The currents of energy which normally flow downwards, or outwards, from the Inner Man, are, as a rule, directed to the external world, and are utilised in the ordinary affairs of life by the brain-consciousness, for the carrying on of its daily activities. But when this brain-consciousness turns away from the outer world, and shutting its outward-going doors, directs its gaze inwards; when it deliberately closes itself to the outer and opens itself to the inner; then it becomes a vessel able to receive and to hold, instead of a mere conduit-pipe between the interior and exterior worlds. In the silence obtained by the cessation of the noises of external activities, the "still small voice" of the Spirit can make itself heard, and the concentrated attention of the expectant mind enables it to catch the soft whisper of the Inner Self.

Even more markedly does help come from without and from within, when the prayer is for spiritual enlightenment, for spiritual growth. Not only do all helpers, angelic and human, most eagerly seek to forward spiritual progress, seizing on every opportunity offered by the upward-aspiring soul; but the longing for such growth liberates energy of a high kind, the spiritual longing calling forth an answer from the spiritual realm. Once more the law of sympathetic vibrations asserts itself, and the note of lofty aspiration is answered by a note of its own order, by a liberation of energy of its own kind, by a vibration synchronous with itself. The divine Life is ever pressing from above against the limits that bind it, and when the upward-rising force strikes against those limits from below, the separating wall is broken through, and the divine Life floods the Soul. When a man feels that inflow of spiritual life, he cries: "My prayer has been answered, and God has sent down His Spirit into my heart." Truly so; yet he rarely understands that that Spirit is ever seeking entrance, but that coming to His own, His own receive Him not.[303] "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him."[304]

The general principle with regard to all prayers of this class is that just in proportion to the submergence of the personality and the intensity of the upward aspiration will be the answer from the wider life within and without us. We separate ourselves. If we cease the separation and make ourselves one with the greater, we find that light and life and strength flow into us. When the separate will is turned away from its own objects and set to serve the divine purpose, then the strength of the Divine pours into it. As a man swims against the stream, he makes slow progress; but with it, he is carried on by all the force of the current. In every department of Nature the divine energies are working, and everything that a man does he does by means of the energies that are working in the line along which he desires to do; his greatest achievements are wrought, not by his own energies, but by the skill with which he selects and combines the forces that aid him, and neutralises those that oppose him by those that are favourable. Forces that would whirl us away as straws in the wind become our most effective servants when we work with them. Is it then any wonder that in prayer, as in everything else, the divine energies become associated with the man who,