Esoteric Christianity, or The Lesser Mysteries Part 10
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The custom of Infant Baptism gradually grew up in the Church, and hence the instruction which in the early days preceded Baptism came to be the preparation for Confirmation, when the awakened mind and intelligence take up and re-affirm the baptismal promises. The reception of the infant into the Church is seen to be rightly done, when man's life is recognised as being lived in the three worlds, and when the Spirit and Soul who have come to inhabit the new-born body are known to be not unconscious and unintelligent, but conscious, intelligent, and potent in the invisible worlds. It is right and just that the "Hidden Man of the heart" should be welcomed to the new stage of his pilgrimage, and that the most helpful influences should be brought to bear upon the vehicle in which he is to dwell, and which he has to mould to his service. If the eyes of men were opened, as were of old those of the servant of Elisha, they would still see the horses and chariots of fire gathered round the mountain where is the prophet of the Lord.
We come to the second of the Sacraments selected for study, that of the Sacrifice of the Eucharist, a symbol of the eternal Sacrifice already explained, the daily sacrifice of the Church Catholic throughout the world imaging that eternal Sacrifice by which the worlds were made, and by which they are evermore sustained. It is to be daily offered, as its archetype is perpetually existent, and men in that act take part in the working of the Law of Sacrifice, identify themselves with it, recognise its binding nature, and voluntarily a.s.sociate themselves with it in its working in the worlds; in such identification, to partake of the material part of the Sacrament is necessary, if the identification is to be complete, but many of the benefits may be shared, and the influence going forth to the worlds may be increased, by devout wors.h.i.+ppers, who a.s.sociate themselves mentally, but not physically, with the act.
This great function of Christian wors.h.i.+p loses its force and meaning when it is regarded as nothing more than a mere commemoration of a past sacrifice, as a pictorial allegory without a deep ensouling truth, as a breaking of bread and a pouring out of wine without a sharing in the eternal Sacrifice. So to see it is to make it a mere sh.e.l.l, a dead picture instead of a living reality. "The cup of blessing which we bless, is it not the communion [the communication of, the sharing in] of the blood of Christ?" asks the apostle. "The bread which we break, is it not the communion of the body of Christ?" And he goes on to point out that all who eat of a sacrifice become partakers of a common nature, and are joined into a single body, which is united to, shares the nature of, that Being who is, present in the sacrifice. A fact of the invisible world is here concerned, and he speaks with the authority of knowledge.
Invisible Beings pour of their essence into the materials used in any sacramental rite, and those who partake of those materials--which become a.s.similated in the body and enter into its ingredients--are thereby united to those whose essence is in it, and they all share a common nature. This is true when we take even ordinary food from the hand of another--part of his nature, his vital magnetism, mingles with our own; how much more true then when the food has been solemnly and purposely impregnated with higher magnetisms, which affect the subtle bodies as well as the physical. If we would understand the meaning and use of the Eucharist we must realise these facts of the invisible worlds, and we must see in it a link between the earthly and the heavenly, as well as an act of the universal wors.h.i.+p, a co-operation, an a.s.sociation, with the Law of Sacrifice, else it loses the greater part of its significance.
The employment of bread and wine as the materials for this Sacrament--like the use of water in the Sacrament of Baptism--is of very ancient and general usage. The Persians offered bread and wine to Mithra, and similar offerings were made in Tibet and Tartary. Jeremiah speaks of the cakes and the drink offered to the Queen of Heaven by the Jews in Egypt, they taking part in the Egyptian wors.h.i.+p. In Genesis we read that Melchisedek, the King-Initiate, used bread and wine in the blessing of Abraham. In the various Greek Mysteries bread and wine were used, and Williamson mentions their use also among the Mexicans, Peruvians, and Druids.
The bread stands as the general symbol for the food that builds up the body, and the wine as symbol of the blood, regarded as the life-fluid, "for the life of the flesh is in the blood." Hence members of a family are said to share the same blood, and to be of the blood of a person is to be of his kin. Hence, also, the old ceremonies of the "blood-covenant"; when a stranger was made one of a family or of a tribe, some drops of blood from a member were transfused into his veins, or he drank them--usually mingled with water--and was thenceforth considered as being a born member of the family or tribe, as being of its blood. Similarly, in the Eucharist, the wors.h.i.+ppers partake of the bread, symbolising the body, the nature, of the Christ, and of the wine symbolising the blood, the life of the Christ, and become of His kin, one with Him.
The Word of Power is the formula "This is My Body," "This is My Blood."
This it is which works the change which we shall consider in a moment, and transforms the materials into vehicles of spiritual energies. The Sign of Power is the hand extended over the bread and the wine, and the Sign of the Cross should be made upon them, though this is not always done among Protestants. These are the outer essentials of the Sacrament of the Eucharist.
It is important to understand the change which takes place in this Sacrament, for it is more than the magnetisation previously explained, though this also is wrought. We have here a special instance of a general law.
By the occultist, a visible thing is regarded as the last, the physical, expression of an invisible truth. Everything is the physical expression of a thought. An object is but an idea externalised and densified. All the objects in the world are Divine ideas expressed in physical matter.
That being so, the reality of the object does not lie in the outer form but in the inner life, in the idea that has shaped and moulded the matter into an expression of itself. In the higher worlds, the matter being very subtle and plastic, shapes itself very swiftly to the idea, and changes form as the thought changes. As matter becomes denser, heavier, it changes form less readily, more slowly, until, in the physical world, the changes are at their slowest in consequence of the resistance of the dense matter of which the physical world is composed.
Let sufficient time be given, however, and even this heavy matter changes under the pressure of the ensouling idea, as may be seen by the graving on the face of the expressions of habitual thoughts and emotions.
This is the truth which underlies what is called the doctrine of Transubstantiation, so extraordinarily misunderstood by the ordinary Protestant. But such is the fate of occult truths when they are presented to the ignorant. The "substance" that is changed is the idea which makes a thing to be what it is; "bread" is not mere flour and water; the idea which governs the mixing, the manipulation, of the flour and water, that is the "substance" which makes it "bread," and the flour and the water are what are technically called the "accidents," the arrangements of matter that give form to the idea. With a different idea, or substance, flour and water would take a different form, as indeed they do when a.s.similated by the body. So also chemists have discovered that the same kind and the same number of chemical atoms may be arranged in different ways and thus become entirely different things in their properties, though the materials are unchanged; such "isomeric compounds" are among the most interesting of modern chemical discoveries; the arrangement of similar atoms under different ideas gives different bodies.
What, then, is this change of substance in the materials used in the Eucharist? The idea that makes the object has been changed; in their normal condition bread and wine are food-stuffs, expressive of the divine ideas of nutritive objects, objects fitted for the building up of bodies. The new idea is that of the Christ nature and life, fitted for the building up of the spiritual nature and life of man. That is the change of substance; the object remains unchanged in its "accidents,"
its physical material, but the subtle matter connected with it has changed under the pressure of the changed idea, and new properties are imparted by this change. They affect the subtle bodies of the partic.i.p.ants, and attune them to the nature and life of the Christ. On the "worthiness" of the partic.i.p.ant depends the extent to which he can be thus attuned.
The unworthy partic.i.p.ant, subjected to the same process, is injuriously affected by it, for his nature, resisting the pressure, is bruised and rent by the forces to which it is unable to respond, as an object may be broken into pieces by vibrations which it is unable to reproduce.
The worthy partaker, then, becomes one with the Sacrifice, with the Christ, and so becomes at one with also, united to, the divine Life, which is the Father of the Christ. Inasmuch as the act of Sacrifice on the side of form is the yielding up of the life it separates from others to be part of the common Life, the offering of the separated channel to be a channel of the one Life, so by that surrender the sacrificer becomes one with G.o.d. It is the giving itself of the lower to be a part of the higher, the yielding of the body as an instrument of the separated will to be an instrument of the divine Will, the presenting of men's "bodies as a living sacrifice, holy, acceptable unto G.o.d."
Thus it has been truly taught in the Church that those who rightly take part in the Eucharist enjoy a partaking of the Christ-life poured out for men. The trans.m.u.ting of the lower into the higher is the object of this, as of all, Sacraments. The changing of the lower force by its union with the loftier is what is sought by those who partic.i.p.ate in it; and those who know the inner truth, and realise the fact of the higher life, may in any religion, by means of its sacraments, come into fuller, completer touch with the divine Life that upholds the worlds, if they bring to the rite the receptive nature, the act of faith, the opened heart, which are necessary for the possibilities of the Sacrament to be realised.
The Sacrament of Marriage shows out the marks of a Sacrament as clearly and as definitely as do Baptism and the Eucharist. Both the outer sign and the inward grace are there. The material is the Ring--the circle which is the symbol of the everlasting. The Word of Power is the ancient formula, "In the Name of the Father, and of the Son, and of the Holy Ghost." The Sign of Power is the joining of hands, symbolising the joining of the lives. These make up the outer essentials of the Sacrament.
The inner grace is the union of mind with mind, of heart with heart, which makes possible the realisation of the unity of spirit, without which Marriage is no Marriage, but a mere temporary conjunction of bodies. The giving and receiving of the ring, the p.r.o.nouncing of the formula, the joining of hands, these form the pictorial allegory; if the inner grace be not received, if the partic.i.p.ants do not open themselves to it by their wish for the union of their whole natures, the Sacrament for them loses its beneficent properties, and becomes a mere form.
But Marriage has a yet deeper meaning; religions with one voice have proclaimed it to be the image on earth of the union between the earthly and the heavenly, the union between G.o.d and man. And even then its significance is not exhausted, for it is the image of the relation between Spirit and Matter, between the Trinity and the Universe. So deep, so far-reaching, is the meaning of the joining of man and woman in Marriage.
Herein the man stands as representing the Spirit, the Trinity of Life, and the woman as representing the Matter, the Trinity of formative material. One gives life, the other receives and nourishes it. They are complementary to each other, two inseparable halves of one whole, neither existing apart from the other. As Spirit implies Matter and Matter Spirit, so husband implies wife and wife husband. As the abstract Existence manifests in two aspects, as a duality of Spirit and Matter, neither independent of the other, but each coming into manifestation with the other, so is humanity manifested in two aspects--husband and wife, neither able to exist apart, and appearing together. They are not twain but one, a dual-faced unity. G.o.d and the Universe are imaged in Marriage; thus closely linked are husband and wife.
It is said above that Marriage is also an image of the union between G.o.d and man, between the universal and the individualised Spirits. This symbolism is used in all the great scriptures of the world--Hindu, Hebrew, Christian. And it has been extended by taking the individualised Spirit as a Nation or a Church, a collection of such Spirits knit into a unity. So Isaiah declared to Israel: "Thy Maker is thine Husband; the Lord of hosts is His name.... As the bridegroom rejoiceth over the bride, so shall thy G.o.d rejoice over thee." So S. Paul wrote that the mystery of Marriage represented Christ and the Church.
If we think of Spirit and Matter as latent, unmanifested, then we see no production; manifested together, there is evolution. And so when the halves of humanity are not manifested as husband and wife, there is no production of fresh life. Moreover, they should be united in order that there may be a growth of life in each, a swifter evolution, a more rapid progress, by the half that each can give to each, each supplying what the other lacks. The twain should be blended into one, setting forth the spiritual possibilities of man. And they show forth also the perfect Man, in whose nature Spirit and Matter are both completely developed and perfectly balanced, the divine Man who unites in his own person husband and wife, the male and female elements in nature, as "G.o.d and Man are one Christ."
Those who thus study the Sacrament of Marriage will understand why religions have ever regarded Marriage as indissoluble, and have thought it better that a few ill-matched pairs should suffer for a few years than that the ideal of true Marriage should be permanently lowered for all. A nation must choose whether it will adopt as its national ideal a spiritual or an earthly bond in Marriage, the seeking in it of a spiritual unity, or the regarding it as merely a physical union. The one is the religious idea of Marriage as a Sacrament; the other the materialistic idea of it as an ordinary terminable contract. The student of the Lesser Mysteries must ever see in it a sacramental rite.
All the religions known to us are the custodians of Sacred Books, and appeal to these books for the settlement of disputed questions. They always contain the teachings given by the founder of the religion, or by later teachers regarded as possessing super-human knowledge. Even when a religion gives birth to many discordant sects, each sect will cling to the Sacred Canon, and will put upon its word the interpretation which best fits in with its own peculiar doctrines. However widely may be separated in belief the extreme Roman Catholic and the extreme Protestant, they both appeal to the same _Bible_. However far apart may be the philosophic Vedantin and the most illiterate Vallabhacharya, they both regard the same _Vedas_ as supreme. However bitterly opposed to each other may be the s.h.i.+as and the Sunnis, they both regard as sacred the same _Kuran_. Controversies and quarrels may arise as to the meaning of texts, but the Book itself, in every case, is looked on with the utmost reverence. And rightly so; for all such books contain fragments of The Revelation, selected by One of the great Ones who hold it in trust; such a fragment is embodied in what down here we call a Revelation, or a Scripture, and some part of the world rejoices in it as in a treasure of vast value. The fragment is chosen according to the needs of the time, the capacity of the people to whom it is given, the type of the race whom it is intended to instruct. It is generally given in a peculiar form, in which the outer history, or story, or song, or psalm, or prophecy, appears to the superficial or ignorant reader to be the whole book; but in these deeper meanings lie concealed, sometimes in numbers, sometimes in words constructed on a hidden plan--a cypher, in fact--sometimes in symbols, recognisable by the instructed, sometimes in allegories written as histories, and in many other ways. These Books, indeed, have something of a sacramental character about them, an outer form and an inner life, an outer symbol and an inner truth. Those only can explain the hidden meaning who have been trained by those instructed in it; hence the dictum of S. Peter that "no prophecy of the Scripture is of any private interpretation." The elaborate explanations of texts of the Bible, with which the volumes of patristic literature abound, seem fanciful and overstrained to the prosaic modern mind. The play upon numbers, upon letters, the apparently fantastic interpretations of paragraphs that, on the face of them, are ordinary historical statements of a simple character, exasperate the modern reader, who demands to have his facts presented clearly and coherently, and above all, requires what he feels to be solid ground under his feet.
He declines absolutely to follow the light-footed mystic over what seem to him to be quaking mora.s.ses, in a wild chase after dancing will-o'-the-wisps, which appear and disappear with bewildering and irrational caprice. Yet the men who wrote these exasperating treatises were men of brilliant intellect and calm judgment, the master-builders of the Church. And to those who read them aright they are still full of hints and suggestions, and indicate many an obscure pathway that leads to the goal of knowledge, and that might otherwise be missed.
We have already seen that Origen, one of the sanest of men, and versed in occult knowledge, teaches that the Scriptures are three-fold, consisting of Body, Soul, and Spirit. He says that the Body of the Scriptures is made up of the outer words of the histories and the stories, and he does not hesitate to say that these are not literally true, but are only stories for the instruction of the ignorant. He even goes so far as to remark that statements are made in those stories that are obviously untrue, in order that the glaring contradictions that lie on the surface may stir people up to inquire as to the real meaning of these impossible relations. He says that so long as men are ignorant, the Body is enough for them; it conveys teaching, it gives instruction, and they do not see the self-contradictions and impossibilities involved in the literal statements, and therefore are not disturbed by them. As the mind grows, as the intellect develops, these contradictions and impossibilities strike the attention, and bewilder the student; then he is stirred up to seek for a deeper meaning, and he begins to find the Soul of the Scriptures. That Soul is the reward of the intelligent seeker, and he escapes from the bonds of the letter that killeth.
The Spirit of the Scriptures may only be seen by the spiritually enlightened man; only those in whom the Spirit is evolved can understand the spiritual meaning: "the things of G.o.d knoweth no man but the Spirit of G.o.d ... which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth."
The reason for this method of Revelation is not far to seek; it is the only way in which one teaching can be made available for minds at different stages of evolution, and thus train not only those to whom it is immediately given, but also those who, later in time, shall have progressed beyond those to whom the Revelation was first made. Man is progressive; the outer meaning given long ago to unevolved men must needs be very limited, and unless something deeper and fuller than this outer meaning were hidden within it, the value of the Scripture would perish when a few millennia had pa.s.sed away. Whereas by this method of successive meanings it is given a perennial value, and evolved men may find in it hidden treasures, until the day when, possessing the whole, they no longer need the part.
The world-Bibles, then, are fragments--fragments of Revelation, and therefore are rightly described as Revelation.
The next deeper sense of the word describes the ma.s.s of teaching held by the great Brotherhood of spiritual Teachers in trust for men; this teaching is embodied in books, written in symbols, and in these is contained an account of kosmic laws, of the principles on which the kosmos is founded, of the methods by which it is evolved, of all the beings that compose it, of its past, its present, its future; this is The Revelation. This is the priceless treasure which the Guardians of humanity hold in charge, and from which they select, from time to time, fragments to form the Bibles of the world.
Thirdly, the Revelation, highest, fullest, best, is the Self-unveiling of Deity in the kosmos, the revealing of attribute after attribute, power after power, beauty after beauty, in all the various forms which in their totality compose the universe. He shows His splendour in the sun, His infinity in the star-flecked fields of s.p.a.ce, His strength in mountains, His purity in snow-clad peaks and translucent air, His energy in rolling ocean-billows, His beauty in tumbling mountain-torrent, in smooth, clear lake, in cool, deep forest and in sunlit plain, His fearlessness in the hero, His patience in the saint, His tenderness in mother-love, His protecting care in father and in king, His wisdom in the philosopher, His knowledge in the scientist, His healing power in the physician, His justice in the judge, His wealth in the merchant, His teaching power in the priest, His industry in the artisan. He whispers to us in the breeze, He smiles on us in the suns.h.i.+ne, He chides us in disease, He stimulates us, now by success and now by failure. Everywhere and in everything He gives us glimpses of Himself to lure us on to love Him, and He hides Himself that we may learn to stand alone. To know Him everywhere is the true Wisdom; to love Him everywhere is the true Desire; to serve Him everywhere is the true Action. This Self-revealing of G.o.d is the highest Revelation; all others are subsidiary and partial.
The inspired man is the man to whom some of this Revelation has come by the direct action of the universal Spirit on the separated Spirit that is His offspring, who has felt the illuminating influence of Spirit on Spirit. No man knows the truth so that he can never lose it, no man knows the truth so that he can never doubt it, until the Revelation has come to him as though he stood alone on earth, until the Divine without has spoken to the Divine within, in the temple of the human heart, and the man thus knows by himself and not by another.
In a lesser degree a man is inspired when one greater than he stimulates within him powers which as yet are normally inactive, or even takes possession of him, temporarily using his body as a vehicle. Such an illuminated man, at the time of his inspiration, can speak that which is beyond his knowledge, and utter truths till then unguessed. Truths are sometimes thus poured out through a human channel for the helping of the world, and some One greater than the speaker sends down his life into the human vehicle, and they rush forth from human lips; then a great teacher speaks yet more greatly than he knows, the Angel of the Lord having touched his lips with fire. Such are the Prophets of the race, who at some periods have spoken with overwhelming conviction, with clear insight, with complete understanding of the spiritual needs of man. Then the words live with a life immortal, and the speaker is truly a messenger from G.o.d. The man who has thus known can never again quite lose the memory of the knowledge, and he carries within his heart a certainty which can never quite disappear. The light may vanish and the darkness come down upon him; the gleam from heaven may fade and clouds may surround him; threat, question, challenge, may a.s.sail him; but within his heart there nestles the Secret of Peace--he knows, or knows that he has known.
That remembrance of true inspiration, that reality of the hidden life, has been put into beautiful and true words by Frederick Myers, in his well-known poem, _S. Paul_. The apostle is speaking of his own experience, and is trying to give articulate expression to that which he remembers; he is figured as unable to thoroughly reproduce his knowledge, although he knows and his certainty does not waver:
So, even I, athirst for His inspiring, I, who have talked with Him, forget again; Yes, many days with sobs and with desiring, Offer to G.o.d a patience and a pain.
Then through the mid complaint of my confession, Then through the pang and pa.s.sion of my prayer, Leaps with a start the shock of His possession, Thrills me and touches, and the Lord is there.
Lo, if some pen should write upon your rafter Mene and Mene in the folds of flame, Think ye could any memories thereafter Wholly retrace the couplet as it came?
Lo, if some strange intelligible thunder Sang to the earth the secret of a star, Scarce should ye catch, for terror and for wonder, Shreds of the story that was pealed so far!
Scarcely I catch the words of His revealing, Hardly I hear Him, dimly understand.
Only the power that is within me pealing Lives on my lips, and beckons to my hand.
Whoso hath felt the Spirit of the Highest Cannot confound, nor doubt Him, nor deny; Yea, with one voice, O world, though thou deniest, Stand thou on that side, for on this am I.
Rather the world shall doubt when her retrieving Pours in the rain and rushes from the sod; Rather than he in whom the great conceiving Stirs in his soul to quicken into G.o.d.
Nay, though thou then shouldst strike him from his glory, Blind and tormented, maddened and alone, E'en on the cross would he maintain his story, Yes, and in h.e.l.l would whisper, "I have known."
Those who have in any sense realised that G.o.d is around them, in them, and in everything, will be able to understand how a place or an object may become "sacred" by a slight objectivisation of this perennial universal Presence, so that those become able to sense Him who do not normally feel His omnipresence. This is generally effected by some highly advanced man, in whom the inner Divinity is largely unfolded, and whose subtle bodies are therefore responsive to the subtler vibrations of consciousness. Through such a man, or by such a man, spiritual energies may be poured forth, and these will unite themselves with his pure vital magnetism. He can then pour them forth on any object, and its ether and bodies of subtler matter will become attuned to his vibrations, as before explained, and further, the Divinity within it can more easily manifest. Such an object becomes "magnetised," and, if this be strongly done, the object will itself become a magnetic centre, capable in turn of magnetising those who approach it. Thus a body electrified by an electric machine will affect other bodies near which it may be placed.
An object thus rendered "sacred" is a very useful adjunct to prayer and meditation. The subtle bodies of the wors.h.i.+pper are attuned to its high vibrations, and he finds himself quieted, soothed, pacified, without effort on his own part. He is thrown into a condition in which prayer and meditation are easy and fruitful instead of difficult and barren, and an irksome exercise becomes insensibly delightful. If the object be a representation of some sacred Person--a Crucifix, a Madonna and Child, an Angel, a Saint--there is a yet further gain. The Being represented, if his magnetism has been thrown into the image by the appropriate Word and Sign of Power, can re-inforce that magnetism with a very slight expenditure of spiritual energy, and may thus influence the devotee, or even show himself through the image, when otherwise he would not have done so. For in the spiritual world economy of forces is observed, and a small amount of energy will be expended where a larger would be withheld.
An application of these same occult laws may be made to explain the use of all consecrated objects--relics, amulets, &c. They are all magnetised objects, more or less powerful, or useless, according to the knowledge, purity, and spirituality of the person who magnetises them.
Places may similarly be made sacred, by the living in them of saints, whose pure magnetism, radiating from them, attunes the whole atmosphere to peace-giving vibrations. Sometimes holy men, or Beings from the higher worlds, will directly magnetise a certain place, as in the case mentioned in the Fourth Gospel, where an Angel came at a certain season and touched the water, giving it healing qualities. In such places even careless worldly men will sometimes feel the blessed influence, and will be temporarily softened and inclined toward higher things. The divine Life in each man is ever trying to subdue the form, and mould it into an expression of itself; and it is easy to see how that Life will be aided by the form being thrown into vibrations sympathetic with those of a more highly evolved Being, its own efforts being reinforced by a stronger power. The outer recognition of this effect is a sense of quiet, calm, and peace; the mind loses its restlessness, the heart its anxiety. Any one who observes himself will find that some places are more conducive to calm, to meditation, to religious thought, to wors.h.i.+p, than others. In a room, a building, where there has been a great deal of worldly thought, of frivolous conversation, of mere rush of ordinary worldly life, it is far harder to quiet the mind and to concentrate the thought, than in a place where religious thought has been carried on year after year, century after century; there the mind becomes calm and tranquillised insensibly, and that which would have demanded serious effort in the first place is done without effort in the second.
This is the rationale of places of pilgrimage, of temporary retreats into seclusion; the man turns inward to seek the G.o.d within him, and is aided by the atmosphere created by thousands of others, who before him have sought the same in the same place. For in such a place there is not only the magnetisation produced by a single saint, or by the visit of some great Being of the invisible world; each person, who visits the spot with a heart full of reverence and devotion, and is attuned to its vibrations, reinforces those vibrations with his own life, and leaves the spot better than it was when he came to it. Magnetic energy slowly disperses, and a sacred object or place becomes gradually demagnetised if put aside or deserted. It becomes more magnetised as it is used or frequented. But the presence of the ignorant scoffer injures such objects and places, by setting up antagonistic vibrations which weaken those already existing there. As a wave of sound may be met by another which extinguishes it, and the result is silence, so do the vibrations of the scoffing thought weaken or extinguish the vibrations of the reverent and loving one. The effect produced will, of course, vary with the relative strengths of the vibrations, but the mischievous one cannot be without result, for the laws of vibration are the same in the higher worlds as in the physical, and thought vibrations are the expression of real energies.
The reason and the effect of the consecration of churches, chapels, cemeteries, will now be apparent. The act of consecration is not the mere public setting aside of a place for a particular purpose; it is the magnetisation of the place for the benefit of all those who frequent it.
Esoteric Christianity, or The Lesser Mysteries Part 10
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