Esoteric Christianity by Annie Besant (good ebook reader txt) 📖

the Supreme Trinity, and this we shall study in the following chapter.[241] The true man, the immortal, who is the Spirit, is the Trinity in man. This is life, consciousness, and to this the spiritual body belongs, each aspect of the Trinity having its own Body. The Soul is dual, and comprises the mind and the emotional nature, with its appropriate garments. And the Body is the material instrument of Spirit and Soul. In one Christian view of man he is a twelve-fold being, six modifications forming the spiritual man, and six the natural man; according to another, he is divisible into fourteen, seven modifications of consciousness and seven corresponding types of form. This latter view is practically identical with that studied by Mystics, and it is usually spoken of as seven-fold, because there are really seven divisions, each being two-fold, having a life-side and a form-side.

These divisions and sub-divisions are somewhat confusing and perplexing to the dull, and hence Origen and Clement, as we have seen,[242] laid great stress on the need for intelligence on the part of all who desired to become Gnostics. After all, those who find them troublesome can leave them on one side, without grudging them to the earnest student, who finds them not only illuminative, but absolutely necessary to any clear understanding of the Mysteries of Life and Man.

The word Body means a vehicle of consciousness, or an instrument of consciousness; that in which consciousness is carried about, as in a vehicle, or which consciousness uses to contact the external world, as a mechanic uses an instrument. Or, we may liken it to a vessel, in which consciousness is held, as a jar holds liquid. It is a form used by a life, and we know nothing of consciousness save as connected with such forms. The form may be of rarest, subtlest, materials, may be so diaphanous that we are only conscious of the indwelling life; still it is there, and it is composed of Matter. It may be so dense, that it hides the indwelling life, and we are conscious only of the form; still the life is there, and it is composed of the opposite of Matter—Spirit. The student must study and re-study this fundamental fact—the duality of all manifested existence, the inseparable co-existence of Spirit and Matter in a grain of dust, in the Logos, the God manifested. The idea must become part of him; else must he give up the study of the Lesser Mysteries. The Christ, as God and Man, only shows out on the kosmic scale the same fact of duality that is repeated everywhere in nature. On that original duality everything in the universe is formed.

Man has a "natural body," and this is made up of four different and separable portions, and is subject to death. Two of these are composed of physical matter, and are never completely separated from each other until death, though a partial separation may be caused by anæsthetics, or by disease. These two may be classed together as the Physical Body. In this the man carries on his conscious activities while he is awake; speaking technically, it is his vehicle of consciousness in the physical world.

The third portion is the Desire Body, so called because man's feeling and passional nature finds in this its special vehicle. In sleep, the man leaves the physical body, and carries on his conscious activities in this, which functions in the invisible world closest to our visible earth. It is therefore his vehicle of consciousness in the lowest of the super-physical worlds, which is also the first world into which men pass at death.

The fourth portion is the Mental Body, so called because man's intellectual nature, so far as it deals with the concrete, functions in this. It is his vehicle of consciousness in the second of the super-physical worlds, which is also the second, or lower heavenly world, into which men pass after death, when freed from the world alluded to in the preceding paragraph.

These four portions of his encircling form, made up of the dual physical body, the desire body, and the mental body, form the natural body of which S. Paul speaks.

This scientific analysis has fallen out of the ordinary Christian teaching, which is vague and confused on this matter. It is not that the churches have never possessed it; on the contrary, this knowledge of the constitution of man formed part of the teachings in the Lesser Mysteries; the simple division into Spirit, Soul, and Body was exoteric, the first rough and ready division given as a foundation. The subdivision as regards the "Body" was made in the course of later instruction, as a preliminary to the training by which the instructor enabled his pupil to separate one vehicle from another, and to use each as a vehicle of consciousness in its appropriate region.

This conception should be readily enough grasped. If a man wants to travel on the solid earth, he uses as his vehicle a carriage or a train. If he wants to travel on the liquid seas, he changes his vehicle, and takes a ship. If he wants to travel in the air, he changes his vehicle again and uses a balloon. He is the same man throughout, but he is using three different vehicles, according to the kind of matter he wants to travel in. The analogy is rough and inadequate, but it is not misleading. When a man is busy in the physical world, his vehicle is the physical body, and his consciousness works in and through that body. When he passes into the world beyond the physical, in sleep and at death, his vehicle is the desire body, and he may learn to use this consciously, as he uses the physical consciously. He already uses it unconsciously every day of his life when he is feeling and desiring, as well as every night of his life. When he goes on into the heavenly world after death, his vehicle is the mental body, and this also he is daily using, when he is thinking, and there would be no thought in the brain were there none in the mental body.

Man has further "a spiritual body." This is made up of three separable portions, each portion belonging to one of, and separating off, the three Persons in the Trinity of the human Spirit. S. Paul speaks of being "caught up to the third heaven," and of there hearing "unspeakable words which it is not lawful for a man to utter."[243] These different regions of the invisible supernal worlds are known to Initiates, and they are well aware that those who pass beyond the first heaven need the truly spiritual body as their vehicle, and that according to the development of its three divisions is the heaven into which they can penetrate.

The lowest of these three divisions is usually called the Causal Body, for a reason that will be only fully assimilable by those who have studied the teaching of Reincarnation—taught in the Early Church—and who understand that human evolution needs very many successive lives on earth, ere the germinal soul of the savage can become the perfected soul of the Christ, and then, becoming perfect as the Father in Heaven,[244] can realise the union of the Son with the Father.[245] It is a body that lasts from life to life, and in it all memory of the past is stored. From it come forth the causes that build up the lower bodies. It is the receptacle of human experience, the treasure-house in which all we gather in our lives is stored up, the seat of Conscience, the wielder of the Will.

The second of the three divisions of the spiritual body is spoken of by S. Paul in the significant words: "We have a building of God, an house not made with hands, eternal in the heavens."[246] That is the Bliss Body, the glorified body of the Christ, "the Resurrection Body." It is not a body which is "made with hands," by the working of consciousness in the the lower vehicles; it is not formed by experience, not builded out of the materials gathered by man in his long pilgrimage. It is a body which belongs to the Christ-life, the life of Initiation; to the divine unfoldment in man; it is builded of God, by the activity of the Spirit, and grows during the whole life or lives of the Initiate, only reaching its perfection at "the Resurrection."

The third division of the spiritual body is the fine film of subtle matter that separates off the individual Spirit as a Being, and yet permits the interpenetration of all by all, and is thus the expression of the fundamental unity. In the day when the Son Himself shall "be subject unto Him that put all things under Him, that God may be all in all,"[247] this film will be transcended, but for us it remains the highest division of the spiritual body, in which we ascend to the Father, and are united with Him.

Christianity has always recognised the existence of three worlds, or regions, through which a man passes; first, the physical world; secondly, an intermediate state into which he passes at death; thirdly, the heavenly world. These three worlds are universally believed in by educated Christians; only the uninstructed imagine that a man passes from his death-bed into the final state of beatitude. But there is some difference of opinion as to the nature of the intermediate world. The Roman Catholic names it Purgatory, and believes that every soul passes into it, save that of the Saint, the man who has reached perfection, or that of a man who has died in "mortal sin." The great mass of humanity pass into a purifying region, wherein a man remains for a period varying in length according to the sins he has committed, only passing out of it into the heavenly world when he has become pure. The various communities that are called Protestant vary in their teachings as to details, and mostly repudiate the idea of post mortem purification; but they agree broadly that there is an intermediate state, sometimes spoken of as "Paradise," or as a "waiting period." The heavenly world is almost universally, in modern Christendom, regarded as a final state, with no very definite or general idea as to its nature, or as to the progress or stationary condition of those attaining to it. In early Christianity this heaven was considered to be, as it really is, a stage in the progress of the soul, re-incarnation in one form or another, the pre-existence of the soul, being then very generally taught. The result was, of course, that the heavenly state was a temporary condition, though often a very prolonged one, lasting for "an age"—as stated in the Greek of the New Testament, the age being ended by the return of the man for the next stage of his continuing life and progress—and not "everlasting," as in the mistranslation of the English authorised version.[248]

In order to complete the outline necessary for the understanding of the Resurrection and Ascension, we must see how these various bodies are developed in the higher evolution.

The physical body is in a constant state of flux, its minute particles being