London Lectures of 1907 - Annie Besant (white hot kiss TXT) 📗

of the world in varied phrase announce the same splendid truth of man's Divinity. It is on that that Theosophy founds its affirmation that the knowledge of God is possible to man; that the foundation, then, of Theosophy, that the essence of its message.

And the value of it at the time when it was re-proclaimed to the world was that it was an affirmation in the face of a denial. Where Science began to cry "agnosticism," Theosophy came to cry out "gnosticism." At the very same time the two schools were born into the modern world, and the re-proclamation of Theosophy, the supreme knowledge, was the answer from the invisible worlds to the nescience of Science. It came at the right time, it came in the right form, as in a few moments we shall see; but the most important thing of all is that it came at the very moment when Science thought itself triumphant in its nescience. This re-proclamation, then, of the most ancient of all truths, was the message of Theosophy to the modern world. And see how the world has changed since that was proclaimed! It is hardly necessary now to make that affirmation, so universal has become the acceptance of it. It is almost difficult to look back to the year 1875, and realise how men were thinking and feeling then. I can remember it, because I was in it. The elder amongst you can remember it, for the same reason. But for the younger of you, who have begun to think and feel in the later times, when this thought was becoming common, you can scarcely realise the change in the intellectual atmosphere which has come about during these last two-and-thirty years. Hardly worth while is it to proclaim it now, it is so commonplace. If now you say: "Man can know God," the answer is: "Of course he can." Thirty-two years ago it was: "Indeed he cannot." And that is to be seen everywhere, all over the world, and not only among those people who were clinging blindly to a blind faith, desperately sticking to it as the only raft which remained for them to save them from being submerged in materialism. It is recognised now on all hands; literature is full of it; and it is not without significance that some months ago _The Hibbert Journal_--which has in it so much of the advanced thought of the day, for which bishops and archbishops and learned clerics write--it is not without significance that that journal drew its readers' attention to "the value of the God-idea in Hinḍuism." And the only value of it was this, for man: that man is God, and therefore can know God; and the writer pointed out that that was the only foundation on which, in modern days, an edifice that could not be shaken could be reared up for the Spirit in man. That is the religion of the future, the religion of the Divine Self; that the common religion, the universal religion, of which all the religions that are living in the world will be recognised as branches, as sects of one mighty religion, universal and supreme. For just as now in Christianity you have many a sect and many a church, just as in Hinḍuism we find many sects and many schools, and as in every other great religion of the world at the present time there are divisions between the believers in the same religion, so shall it be--very likely by the end of this century--with all the religions of the world; there will be only one religion--the knowledge of God--and all religious sects under that one mighty and universal name.

And then, naturally, out of this knowledge there must spring a large number of other knowledges subservient to it, that which you hear so much about in Theosophical literature, of other worlds, the worlds beyond the physical, worlds that are still material, although the matter be of a finer, subtler kind; all that you read about the astral, and mental, and buḍḍhic planes, and so on--all these lower knowledges find their places naturally, as growing out of the one supreme knowledge. And at once you will ask: "Why?" If you are really divine, if your Self is the same Self of which the worlds are a partial expression, then it is not difficult to see that that Self in you, as it unfolds its divine powers, and shapes the matter which it appropriates in order to come in contact with all the different parts of the universe, that that Self, creating for itself bodies, will be able to know every material thing in the universe, just as you know the things of the physical plane through the physical body. For it is all on the same lines: that which enables you to know is not only body--that is the medium between you and the physical world--but the Knower in you is that which enables you to know, the power of perception which is of consciousness, and not of body. When consciousness vanishes, all the organs of consciousness are there, as perfect as ever, but the Knower has left them, and knowledge disappears with him; and so, whether it be in a swoon, in a fainting fit, in sleep, or in death, the perfect instrument of the physical body becomes useless when the hand of the master workman drops it. The body is only his tool, whereby he contacts the things in a universe which is not himself; and the moment he leaves it, it is a mere heap of matter, doomed to decay, to destruction. But just as he has that body for knowledge here, so he has other bodies for knowledge otherwhere, and in every world he can know, he who is the Knower, and every world is made up of objects of knowledge, which he can perceive, examine, and understand.

And the world into which you shall pass when you go through the portal of death, that is around you at every moment of your life here, and you only do not know it because your instrument of knowledge there is not yet perfected, and ready there to your hand; and the heavenly world into which you will pass out of the intermediate world next to this, that is around you now, and you only do not know it because your instrument of knowledge there has not yet been fashioned. And so with worlds yet higher, knowledge of them is possible, because the Knower is yourself and is God, and you can create your instruments of knowledge according to your wisdom and your will.

Hence Theosophy includes the whole of this vast scheme or field of knowledge; and the whole of it is yours, yours to possess at your will. Hence Theosophy should be to you a proclamation of your own Divinity, with everything that flows therefrom; and all the knowledge that may be gathered, all the investigations that may be made, they are all part of this great scheme. And the reason why all the religions of the world teach the same, when you come to disentangle the essence of their teaching from the shape in which they put it, the reason that they all teach the same is that they are all giving you fragments of knowledge of the other worlds, and these worlds are all more real than the world in which you are; and they all teach the same fundamental truths, the same fundamental moral principles, the same religious doctrines, and use the same methods in order that men may come into touch with the other worlds. The sacraments do not belong to Christianity alone, as sometimes Christians think; every religion has its sacraments, some more numerous than others, but all have some. For what is a sacrament? It is the earthly, the physical representative of a real correspondence in nature; as the catechism of the Church of England phrases it: "An outward and visible sign of an inward and spiritual grace." It is a true definition. A sacrament is made up of the outer and inner, and you cannot do without either. The outer thing is correlated to the inner, and is a real means of coming into touch with the higher, and is not only a symbol, as some imagine. The great churches and religions of the past always cling to that reality of the sacrament, and they do well. It is only in very modern times, and among a comparatively small number of Christian people, that the sacrament has become only a symbol, instead of a channel of living and divine power. And much is lost to the man who loses out of his religion the essential idea of the sacrament; for it is the link between the spiritual and the physical, the channel whereby the spiritual pours down into the physical vehicle. Hence the value that all religions put upon sacraments, and their recognition of their reality, and their priceless service to mankind. And so with many other things in ceremonies and rites, common to all the different faiths--the use of musical sounds, a use which tunes the bodies so that the spiritual power may be able to manifest through them and by them. For just as in your orchestra you must tune the instruments to a single note, so must you tune your various bodies in order that harmoniously they may allow the spiritual force to come through from the higher to the lower plane. It is a real tuning, a real making of harmonious vibrations; and the difference between the vibrations that are harmonious and the vibrations that are discordant, from this point of view, is this: when all the bodies vibrate together, all the particles and their spaces correspond, so that you get solid particles, then spaces, and then solid particles, and spaces again, corresponding through all the bodies; whereas in the normal condition the bodies do not match in that way, and the spaces of one come against the solid parts of the other, and so you get a block. When sounds are used, the mystical sounds called manṭras in Hinḍuism, the effect of those is to change the bodies from this condition to that, and so the forces from without can come into the man, and the forces in him may flow out to others. That is the value of it. You are able to produce mechanically a result which otherwise has to be produced by a tremendous exertion of the will; and the man of knowledge never uses more force than is necessary in order to bring about what he desires, and the Occultist--who is the wise man on many planes--he uses the easiest way always to gain his object. Hence the use of music, or manṭras, in every faith. Pythagoras used music in order to prepare his disciples to receive his teachings. The Greek and the Roman Catholic Churches use special forms of music to produce a definite effect upon the worshippers who hear them. All of you must be aware that there are some kinds of music which have the remarkable effect upon you, of lifting you higher than you can rise by your own unassisted effort. Even the songs of illiterate Christian bodies do have some effect upon them, in raising them to a higher level, although they possess little of the true quality of the manṭra. In Theosophy you find all these things dealt with scientifically--a mass of knowledge, but all growing out of the original statement that man can know God.

Now it is clear that in all that, there is nothing which a man of any faith cannot accept, cannot study. I do not mean that he will accept everything that a Theosophist would say; but I mean that the knowledge is knowledge of a kind which he will be wise to study, and to appropriate