Esoteric Christianity by Annie Besant (interesting books to read for teens .txt) 📕

Stretching between the Trinity and humanity are many grades and hierarchies of invisible beings; the highest of these are the seven Spirits of God, the seven Fires, or Flames, that are before the throne of God.[328] Each of these stands at the head of a vast host of Intelligences, all of whom share His nature and act under His direction; these are themselves graded, and are the Thrones, Powers, Princes, Dominations, Archangels, Angels, of whom mention is found in the writings of the Christian Fathers, who were versed in the Mysteries. Thus there are seven great hosts of these Beings, and they represent in their intelligence the divine Mind in Nature. They are found in all regions, and they ensoul the energies of Nature. From the standpoint of occultism there is no dead force and no dead matter. Force and matter alike are living and active, and an energy or a group of energies is the veil of an Intelligence, of a Consciousness, who has that energy as his outer expression, and the matter in which that energy moves yields a form which he guides or ensouls. Unless a man can thus look at Nature all esoteric teaching must remain for him a sealed book. Without these angelic Lives, these countless invisible Intelligences, these Consciousnesses which ensoul the force and matter[329] which is Nature, Nature herself would not only remain unintelligible, but she would be out of relation alike to the divine Life that moves within and around her, and to the human lives that are developing in her midst. These innumerable Angels link the worlds together; they are themselves evolving while helping the evolution of beings lower than themselves, and a new light is shed on evolution when we see that men form grades in these hierarchies of intelligent beings. These angels are the "sons of God" of an earlier birth than ours, who "shouted for joy"[330] when the foundations of the earth were laid amid the choiring of the Morning Stars.

Others beings are below us in evolution—animals, plants, minerals, and elemental lives—as the Angels are above us; and as we thus study, a conception dawns upon us of a vast Wheel of Life, of numberless existences, inter-related and necessary each to each, man as a living Intelligence, as a self-conscious being, having his own place in this Wheel. The Wheel is ever turning by the divine Will, and the living Intelligences who form it learn to co-operate with that Will, and if in the action of those Intelligences there is any break or gap due to neglect or opposition, then the Wheel drags, turning slowly, and the chariot of the evolution of the worlds goes but heavily upon its way.

These numberless Lives, above and below man, come into touch with human consciousness in very definite ways, and among these ways are sounds and colours. Each sound has a form in the invisible world, and combinations of sounds create complicated shapes.[331] In the subtle matter of those worlds all sounds are accompanied by colours, so that they give rise to many-hued shapes, in many cases exceedingly beautiful. The vibrations set up in the visible world when a note is sounded set up vibrations in the worlds invisible, each one with its own specific character, and capable of producing certain effects. In communicating with the sub-human Intelligences connected with the lower invisible world and with the physical, and in controlling and directing these, sounds must be used fitted to bring about the desired results, as language made up of definite sounds is used here. And in communicating with the higher Intelligences certain sounds are useful, to create a harmonious atmosphere, suitable for their activities, and to make our own subtle bodies receptive of their influences.

This effect on the subtle bodies is a most important part of the occult use of sounds. These bodies, like the physical, are in constant vibratory motion, the vibrations changing with every thought or desire. These changing irregular vibrations offer an obstacle to any fresh vibration coming from outside, and, in order to render the bodies susceptible to the higher influences, sounds are used which reduce the irregular vibrations to a steady rhythm, like in its nature to the rhythm of the Intelligence sought to be reached. The object of all often-repeated sentences is to effect this, as a musician sounds the same note over and over again, until all the instruments are in tune. The subtle bodies must be tuned to the note of the Being sought, if his influence is to find free way through the nature of the worshipper, and this was ever done of old by the use of sounds. Hence, music has ever formed an integral part of worship, and certain definite cadences have been preserved with care, handed on from age to age.

In every religion there exist sounds of a peculiar character, called "Words of Power," consisting of sentences in a particular language chanted in a particular way; each religion possesses a stock of such sentences, special successions of sounds, now very generally called "mantras," that being the name given to them in the East, where the science of mantras has been much studied and elaborated. It is not necessary that a mantra—a succession of sounds arranged in a particular manner to bring about a definite result—should be in any one particular language. Any language can be used for the purpose, though some are more suitable than others, provided that the person who makes the mantra possesses the requisite occult knowledge. There are hundreds of mantras in the Samskrit tongue, made by Occultists of the past, who were familiar with the laws of the invisible worlds. These have been handed down from generation to generation, definite words in a definite order chanted in a definite way. The effect of the chanting is to create vibrations, hence forms, in the physical and super-physical worlds, and according to the knowledge and purity of the singer will be the worlds his song is able to affect If his knowledge be wide and deep, if his will be strong and his heart pure, there is scarcely any limit to the powers he may exercise in using some of these ancient mantras.

As said, it is not necessary that any one particular language should be used. They may be in Samskrit, or in any one of the languages of the world, in which men of knowledge have put them together.

This is the reason why, in the Roman Catholic Church, the Latin language is always used in important acts of worship. It is not used as a dead language here, a tongue "not understanded of the people," but as a living force in the invisible worlds. It is not used to hide knowledge from the people, but in order that certain vibrations may be set up in the invisible worlds which cannot be set up in the ordinary languages of Europe, unless a great Occultist should compose in them the necessary successions of sounds. To translate a mantra is to change it from a "Word of Power" into an ordinary sentence; the sounds being changed, other sound-forms are created.

Some of the arrangements of Latin words, with the music wedded to them in Christian worship, cause the most marked effects in the supra-physical worlds, and any one who is at all sensitive will be conscious of peculiar effects caused by the chanting of some of the most sacred sentences, especially in the Mass. Vibratory effects may be felt by any one who will sit quiet and receptive as some of these sentences are uttered by priest or choristers. And at the same time effects are caused in the higher worlds directly affecting the subtle bodies of the worshippers in the way above described, and also appealing to the Intelligences in those worlds with a meaning as definite as the words addressed by one person to another on the physical plane, whether as prayer or, in some cases, as command. The sounds, causing active flashing forms, rise through the worlds, affecting the consciousness of the Intelligences residing in them, and bringing some of them to render the definite services required by those who are taking part in the church office.

Such mantras form an essential part of every Sacrament.

The next essential part of the Sacrament, in its outward and visible form, are certain gestures. These are called Signs, or Seals, or Sigils—the three words meaning the same thing in a Sacrament. Each sign has its own particular meaning, and marks the direction imposed on the invisible forces with which the celebrant is dealing, whether those forces be his own or poured through him. In any case, they are needed to bring about the desired result, and they are an essential portion of the sacramental rite. Such a sign is called a "Sign of Power," as the mantra is a "Word of Power."

It is interesting to read in occult works of the past references to these facts, true then as now, true now as then. In the Egyptian Book of the Dead is described the post-mortem journey of the Soul, and we read how he is stopped and challenged at various stages of that journey. He is stopped and challenged by the Guardians of the Gate of each successive world, and the Soul cannot pass through the Gate and go on his way unless he knows two things: he must pronounce a word, the Word of Power: he must make a sign, the Sign of Power. When that Word is spoken, when that Sign is given, the bars of the Gate fall down, and the Guardians stand aside to let the Soul pass through. A similar account is given in the great mystic Christian Gospel, the Pistis Sophia, before mentioned.[332] Here the passage through the worlds is not of a Soul set free from the body by death, but of one who has voluntarily left it in the course of Initiation. There are great Powers, the Powers of Nature, that bar his way, and till the Initiate gives the Word and the Sign, they will not allow him to pass through the portals of their realms. This double knowledge, then, was necessary—to speak the Word of Power, to make the Sign of Power. Without these progress was blocked, and without these a Sacrament is no Sacrament.

Further, in all Sacraments some physical material is used, or should be used.[333] This is ever a symbol of that which is to be gained by the Sacrament, and points to the nature of the "inward and spiritual grace" received through it. This is also the material means of conveying the grace, not symbolically, but actually, and a subtle change in this material adapts it for high ends.

Now a physical object consists of the solid, liquid, and gaseous particles into which a chemist would resolve it by analysis, and further of ether, which interpenetrates the grosser stuffs. In