Esoteric Christianity - Annie Besant (namjoon book recommendations .TXT) 📗

back and transgress twelve times [even], and then should again repent twelve times, offering prayer in the mystery of the first mystery, he shall be forgiven. But if he should transgress after twelve times, should he turn back and transgress, it shall not be remitted unto him for ever, so that he may turn again unto his mystery, whatever it be. For him there is no means of repentance unless he have received the mysteries of that ineffable, which hath compassion at all times and remitteth sins for ever and ever."[323] These restorations after failure, in which "sin is remitted," meet us in human life, especially in the higher phases of evolution. A man is offered an opportunity, which, taken, would open up to him new possibilities of growth. He fails to grasp it, and falls away from the position he had gained that made the further opportunity possible. For him, for the time, further progress is blocked; he must turn all his efforts wearily to retread the ground he had already trodden, and to regain and make sure his footing on the place from which he had slipped. Only when this is accomplished will he hear the gentle Voice that tells him that the past is out-worn, the weakness turned to strength, and that the gateway is again open for his passage. Here again the "forgiveness" is but the declaration by a proper authority of the true state of affairs, the opening of the gate to the competent, its closure to the incompetent. Where there had been failure, with its accompanying suffering, this declaration would be felt as a "baptism for the remission of sins," re-admitting the aspirant to a privilege lost by his own act; this would certainly give rise to feelings of joy and peace, to a relief from the burden of sorrow, to a feeling that the clog of the past had at last fallen from the feet.

Remains one truth that should never be forgotten: that we are living in an ocean of light, of love, of bliss, that surrounds us at all times, the Life of God. As the sun floods the earth with his radiance so does that Life enlighten all, only that Sun of the world never sets to any part of it. We shut this light out of our consciousness by our selfishness, our heartlessness, our impurity, our intolerance, but it shines on us ever the same, bathing us on every side, pressing against our self-built walls with gentle, strong persistence. When the soul throws down these excluding walls, the light flows in, and the soul finds itself flooded with sunshine, breathing the blissful air of heaven. "For the Son of man is in heaven," though he know it not, and its breezes fan his brow if he bares it to their breaths. God ever respects man's individuality, and will not enter his consciousness until that consciousness opens to give welcome; "Behold I stand at the door and knock"[324] is the attitude of every spiritual Intelligence towards the evolving human soul; not in lack of sympathy is rooted that waiting for the open door, but in deepest wisdom.

Man is not to be compelled; he is to be free. He is not a slave, but a God in the making, and the growth cannot be forced, but must be willed from within. Only when the will consents, as Giordano Bruno teaches, will God influence man, though He be "everywhere present, and ready to come to the aid of whosoever turns to Him through the act of the intelligence, and who unreservedly presents himself with the affection of the will."[325] "The divine potency which is all in all does not proffer or withhold, except through assimilation or rejection by oneself."[326] "It is taken in quickly, as the solar light, without hesitation, and makes itself present to whoever turns himself to it and opens himself to it ... the windows are opened, but the sun enters in a moment, so does it happen similarly in this case."[327]

The sense of "forgiveness," then, is the feeling which fills the heart with joy when the will is tuned to harmony with the Divine, when, the soul having opened its windows, the sunshine of love and light and bliss pours in, when the part feels its oneness with the whole, and the One Life thrills each vein. This is the noble truth that gives vitality to even the crudest presentation of the "forgiveness of sins," and that makes it often, despite its intellectual incompleteness, an inspirer to pure and spiritual living. And this is the truth, as seen in the Lesser Mysteries.

Chapter XII. SACRAMENTS.

In all religions there exist certain ceremonials, or rites, which are regarded as of vital importance by the believers in the religion, and which are held to confer certain benefits on those taking part in them. The word Sacrament, or some equivalent term, has been applied to these ceremonials, and they all have the same character. Little exact exposition has been given as to their nature and meaning, but this is another of the subjects explained of old in the Lesser Mysteries.

The peculiar characteristic of a Sacrament resides in two of its properties. First, there is the exoteric ceremony, which is a pictorial allegory, a representation of something by actions and materials—not a verbal allegory, a teaching given in words, conveying a truth; but an acted representation, certain definite material things used in a particular way. The object in choosing these materials, and aimed at in the ceremonies by which their manipulation is accompanied, is to represent, as in a picture, some truth which it is desired to impress upon the minds of the people present. That is the first and obvious property of a Sacrament, differentiating it from other forms of worship and meditation. It appeals to those who without this imagery would fail to catch a subtle truth, and shows to them in a vivid and graphic form the truth which otherwise would escape them. Every Sacrament, when it is studied, should be taken first from this standpoint, that it is a pictorial allegory; the essential things to be studied will therefore be: the material objects which enter into the allegory, the method in which they are employed, and the meaning which the whole is intended to convey.

The second characteristic property of a Sacrament belongs to the facts of the invisible worlds, and is studied by occult science. The person who officiates in the Sacrament should possess this knowledge, as much, though not all, of the operative power of the Sacrament depends on the knowledge of the officiator. A Sacrament links the material world with the subtle and invisible regions to which that world is related; it is a link between the visible and the invisible. And it is not only a link between this world and other worlds, but it is also a method by which the energies of the invisible world are transmuted into action in the physical; an actual method of changing energies of one kind into energies of another, as literally as in the galvanic cell chemical energies are changed into electrical. The essence of all energies is one and the same, whether in the visible or invisible worlds; but the energies differ according to the grades of matter through which they manifest. A Sacrament serves as a kind of crucible in which spiritual alchemy takes place. An energy placed in this crucible and subjected to certain manipulations comes forth different in expression. Thus an energy of a subtle kind, belonging to one of the higher regions of the universe, may be brought into direct relation with people living in the physical world, and may be made to affect them in the physical world as well as in its own realm; the Sacrament forms the last bridge from the invisible to the visible, and enables the energies to be directly applied to those who fulfil the necessary conditions and who take part in the Sacrament.

The Sacraments of the Christian Church lost much of their dignity and of the recognition of their occult power among those who separated from the Roman Catholic Church at the time of the "Reformation." The previous separation between the East and the West, leaving the Greek Orthodox Church on the one side and the Roman Church on the other, in no way affected belief in the Sacraments. They remained in both great communities as the recognised links between the seen and the unseen, and sanctified the life of the believer from cradle to grave. The Seven Sacraments of Christianity cover the whole of life, from the welcome of Baptism to the farewell of Extreme Unction. They were established by Occultists, by men who knew the invisible worlds; and the materials used, the words spoken, the signs made, were all deliberately chosen and arranged with a view to bringing about certain results.

At the time of the Reformation, the seceding Churches, which threw off the yoke of Rome, were not led by Occultists, but by ordinary men of the world, some good and some bad, but all profoundly ignorant of the facts of the invisible worlds, and conscious only of the outer shell of Christianity, its literal dogmas and exoteric worship. The consequence of this was that the Sacraments lost their supreme place in Christian worship, and in most Protestant communities were reduced to two, Baptism and the Eucharist. The sacramental nature of the others was not explicitly denied in the most important of the seceding Churches, but the two were set apart from the five, as of universal obligation, of which every member of the Church must partake in order to be recognised as a full member.

The general definition of a Sacrament is given quite accurately, save for the superfluous words, "ordained by Christ Himself," in the Catechism of the Church of England, and even these words might be retained if the mystic meaning be given to the word "Christ." A Sacrament is there said to be: "An outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ Himself, as a means whereby we receive the same and a pledge to assure us thereof."

In this definition we find laid down the two distinguishing characteristics of a Sacrament as given above. The "outward and visible sign" is the pictorial allegory, and the phrase, the "means whereby we receive the" "inward and spiritual grace" covers the second property. This last phrase should be carefully noted by those members of Protestant Churches who regard Sacraments as mere external forms and outer ceremonies. For it distinctly alleges that the Sacrament is really a means whereby the grace is conveyed, and thus implies that without it the grace does not pass in the same fashion from the spiritual to the physical world. It is the distinct recognition of a Sacrament in its second aspect, as a means whereby spiritual powers are brought into activity on earth.

In order to understand a Sacrament, it is necessary that we should definitely recognise the existence of an occult, or hidden, side of Nature; this is spoken of as the life-side of Nature, the consciousness-side, more accurately the mind in Nature. Underlying all sacramental action there is the belief that the invisible world exercises a potent influence over the visible, and to understand a Sacrament