Esoteric Christianity, or The Lesser Mysteries by Annie Besant (best 7 inch ereader TXT) 📖

decision made on higher planes, and then "becomes conscious of sin" by this very recognition of the law. The sense of error deepens, remorse preys on the mind; spasmodic efforts are made towards improvement, and, frustrated by old habits, repeatedly fail, till the man, overwhelmed by grief for the past, despair of the present, is plunged into hopeless gloom. At last, the ever-increasing suffering wrings from the Ego a cry for help, answered from the inner depths of his own nature, from the God within as well as around him, the Life of his life. He turns from the lower nature that is thwarting him to the higher which is his innermost being, from the separated self that tortures him to the One Self that is the Heart of all.

But this change of front means that he turns his face from the darkness, that he turns his face to the light. The light was always there, but his back was towards it; now he sees the sun, and its radiance cheers his eyes, and overfloods his being with delight. His heart was closed; it is now flung open, and the ocean of life flows in, in full tide, suffusing him with joy. Wave after wave of new life uplifts him, and the gladness of the dawn surrounds him. He sees his past as past, because his will is set to follow a higher path, and he recks little of the suffering that the past may bequeath to him, since he knows he will not hand on such bitter legacy from his present. This sense of peace, of joy, of freedom, is the feeling spoken of as the result of the forgiveness of sins. The obstacles set up by the lower nature between the God within and the God without are swept away, and that nature scarce recognises that the change is in itself and not in the Oversoul. As a child, having thrust away the mother's guiding hand and hidden its face against the wall, may fancy itself alone and forgotten, until, turning with a cry, it finds around it the protecting mother-arms that were never but a handsbreadth away; so does man in his wilfulness push away the shielding arms of the divine Mother of the worlds, only to find, when he turns back his face, that he has never been outside their protecting shelter, and that wherever he may wander that guarding love is round him still.

The key to this change in the man, that brings about "forgiveness," is given in the verse of the _Bhagavad-Gîtâ_ already partly quoted: "Even if the most sinful worship me, with undivided heart, he too must be accounted righteous, _for he hath rightly resolved_." On that right resolution follows the inevitable result: "Speedily he becometh dutiful and goeth to peace."[321] The essence of sin lies in setting the will of the part against the will of the whole, the human against the Divine. When this is changed, when the Ego puts his separate will into union with the will that works for evolution, then, in the world where to will is to do, in the world where effects are seen as present in causes, the man is "accounted righteous;" the effects on the lower planes must inevitably follow; "speedily he becometh dutiful" in action, having already become dutiful in will. Here we judge by actions, the dead leaves of the past; there they judge by wills, the germinating seeds of the future. Hence the Christ ever says to men in the lower world: "Judge not."[322]

Even after the new direction has been definitely followed, and has become the normal habit of the life, there come times of failure, alluded to in the _Pistis Sophia_, when Jesus is asked whether a man may be again admitted to the Mysteries, after he has fallen away, if he again repents. The answer of Jesus is in the affirmative, but he states that a time comes when re-admission is beyond the power of any save of the highest Mystery, who pardons ever. "Amen, amen, I say unto you, whosoever shall receive the mysteries of the first mystery, and then shall turn 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