Esoteric Christianity, or The Lesser Mysteries Part 8

What is sometimes called "the modern spirit" is exceedingly antagonistic to prayer, failing to see any causal nexus between the uttering of a pet.i.tion and the happening of an event, whereas the religious spirit is as strongly attached to it, and finds its very life in prayer. Yet even the religious man sometimes feels uneasy as to the rationale of prayer; is he teaching the All-wise, is he urging beneficence on the All-Good, is he altering the will of Him in "whom is no variableness, neither shadow of turning?"[295] Yet he finds in his own experience and in that of others "answers to prayer," a definite sequence of a request and a fulfilment.

Many of these do not refer to subjective experiences, but to hard facts of the so-called objective world. A man has prayed for money, and the post has brought him the required amount; a woman has prayed for food, and food has been brought to her door. In connection with charitable undertakings, especially, there is plenty of evidence of help prayed for in urgent need, and of speedy and liberal response. On the other hand, there is also plenty of evidence of prayers left unanswered; of the hungry starving to death, of the child s.n.a.t.c.hed from its mother's arms by disease, despite the most pa.s.sionate appeals to G.o.d. Any true view of prayer must take into account all these facts.

Nor is this all. There are many facts in this experience which are strange and puzzling. A prayer that perhaps is trivial meets with an answer, while another on an important matter fails; a pa.s.sing trouble is relieved, while a prayer poured out to save a pa.s.sionately beloved life finds no response. It seems almost impossible for the ordinary student to discover the law according to which a prayer is or is not productive.

The first thing necessary in seeking to understand this law is to a.n.a.lyse prayer itself, for the word is used to cover various activities of the consciousness, and prayers cannot be dealt with as though they formed a simple whole. There are prayers which are pet.i.tions for definite worldly advantages, for the supply of physical necessities--prayers for food, clothing, money, employment, success in business, recovery from illness, &c. These may be grouped together as cla.s.s A. Then we have prayers for help in moral and intellectual difficulties and for spiritual growth--for the overcoming of temptations, for strength, for insight, for enlightenment. These may be grouped as Cla.s.s B. Lastly, there are the prayers that ask for nothing, that consist in meditation on and adoration of the divine Perfection, in intense aspiration for union with G.o.d--the ecstasy of the mystic, the meditation of the sage, the soaring rapture of the saint. This is the true "communion between the Divine and the human," when the man pours himself out in love and veneration for THAT which is inherently attractive, that compels the love of the heart. These we will call Cla.s.s C.

In the invisible worlds there exist many kinds of Intelligences, which come into relations.h.i.+p with man, a veritable Jacob's ladder, on which the Angels of G.o.d ascend and descend, and above which stands the Lord Himself.[296] Some of these Intelligences are mighty spiritual Powers, others are exceedingly limited beings, inferior in consciousness to man.

This occult side of Nature--of which more will presently be said[297]--is a fact, recognised by all religions. All the world is filled with living things, invisible to fleshly eyes. The invisible worlds interpenetrate the visible, and crowds of intelligent beings throng round us on every side. Some of these are accessible to human requests, and others are amenable to the human will. Christianity recognises the existence of the higher cla.s.ses of Intelligences under the general name of Angels, and teaches that they are "ministering spirits, sent forth to minister;"[298] but what is their ministry, what the nature of their work, what their relations.h.i.+p to human beings, all that was part of the instruction given in the Lesser Mysteries, as the actual communication with them was enjoyed in the Greater, but in modern days these truths have sunk into the background, except the little that is taught in the Greek and Roman communions. For the Protestant, "the ministry of angels" is little more than a phrase. In addition to all these, man is himself a constant creator of invisible beings, for the vibrations of his thoughts and desires create forms of subtle matter the only life of which is the thought or the desire which ensouls them; he thus creates an army of invisible servants, who range through the invisible worlds seeking to do his will. Yet, again, there are in these worlds human helpers, who work there in their subtle bodies while their physical bodies are sleeping, whose attentive ear may catch a cry for help. And to crown all, there is the ever-present, ever-conscious Life of G.o.d Himself, potent and responsive at every point of His realm, of Him without whose knowledge not a sparrow falleth to the ground,[299]

not a dumb creature thrills in joy or pain, not a child laughs or sobs--that all-pervading, all-embracing, all-sustaining Life and Love, in which we live and move.[300] As nought that can give pleasure or pain can touch the human body without the sensory nerves carrying the message of its impact to the brain-centres, and as there thrills down from those centres through the motor nerves the answer that welcomes or repels, so does every vibration in the universe, which is His body, touch the consciousness of G.o.d, and draw thence responsive action. Nerve-cells, nerve-threads, and muscular fibres may be the agents of feeling and moving, but it is the _man_ that feels and acts; so may myriads of Intelligences be the agents, but it is G.o.d who knows and answers.

Nothing can be so small as not to affect that delicate omnipresent consciousness, nothing so vast as to transcend it. We are so limited that the very idea of such an all-embracing consciousness staggers and confounds us; yet perhaps a gnat might be as hard bestead if he tried to measure the consciousness of Pythagoras. Professor Huxley, in a remarkable pa.s.sage, has imagined the possibility of the existence of beings rising higher and higher in intelligence, the consciousness ever expanding, and the reaching of a stage as much above the human as the human is above that of the blackbeetle.[301] That is not a flight of the scientific imagination, but a description of a fact. There is a Being whose consciousness is present at every point of His universe, and therefore can be affected from any point. That consciousness is not only vast in its field, but inconceivably acute, not diminished in delicate capacity to respond because it stretches its vast area in every direction, but is more responsive than a more limited consciousness, more perfect in understanding than the more restricted. So far from it being the case that the more exalted the Being the more difficult would it be to reach His consciousness, the very reverse is true. The more exalted the Being, the more easily is His consciousness affected.

Now this all-pervading Life is everywhere utilising as channels all the embodied lives to which He has given birth, and any one of them may be used as an agent of that all-conscious Will. In order that that Will may express itself in the outer world, a means of expression must be found, and these beings, in proportion to their receptivity, offer the necessary channels, and become the intermediary workers between one point of the kosmos and another. They act as the motor nerves of His body, and bring about the required action.

Let us now take the cla.s.ses into which we have divided prayers, and see the methods by which they will be answered.

When a man utters a prayer of Cla.s.s A there are several means by which his prayer may be answered. Such a man is simple in his nature, with a conception of G.o.d natural, inevitable, at the stage of evolution in which he is; he regards Him as the supplier of his own needs, in close and immediate touch with his daily necessities, and he turns to Him for his daily bread as naturally as a child turns to his father or mother. A typical instance of this is the case of George Muller, of Bristol, before he was known to the world as a philanthropist, when he was beginning his charitable work, and was without friends or money. He prayed for food for the children who had no resource save his bounty, and money always came sufficient for the immediate needs. What had happened? His prayer was a strong, energetic desire, and that desire creates a form, of which it is the life and directing energy. That vibrating, living creature has but one idea, the idea that ensouls it--help is wanted, food is wanted; and it ranges the subtle world, seeking. A charitable man desires to give help to the needy, is seeking opportunity to give. As the magnet to soft iron, so is such a person to the desire-form, and it is attracted to him. It rouses in his brain vibrations identical with its own--George Muller, his orphanage, its needs--and he sees the outlet for his charitable impulse, draws a cheque, and sends it. Quite naturally, George Muller would say that G.o.d put it into the heart of such a one to give the needed help. In the deepest sense of the words that is true, since there is no life, no energy, in His universe that does not come from G.o.d; but the intermediate agency, according to the divine laws, is the desire-form created by the prayer.

The result could be obtained equally well by a deliberate exercise of the will, without any prayer, by a person who understood the mechanism concerned, and the way to put it in motion. Such a man would think clearly of what he needed, would draw to him the kind of subtle matter best suited to his purpose to clothe the thought, and by a deliberate exercise of his will would either send it to a definite person to represent his need, or to range his neighbourhood and be attracted by a charitably disposed person. There is here no prayer, but a conscious exercise of will and knowledge.

In the case of most people, however, ignorant of the forces of the invisible worlds and unaccustomed to exercise their wills, the concentration of mind and the earnest desire which are necessary for successful action are far more easily reached by prayer than by a deliberate mental effort to put forth their own strength. They would doubt their own power, even if they understood the theory, and doubt is fatal to the exercise of the will. That the person who prays does not understand the machinery he sets going in no wise affects the result. A child who stretches out his hand and grasps an object need not understand anything of the working of the muscles, nor of the electrical and chemical changes set up by the movement in muscles and nerves, nor need he elaborately calculate the distance of the object by measuring the angle made by the optic axes; he wills to take hold of the thing he wants, and the apparatus of his body obeys his will though he does not even know of its existence. So is it with the man who prays, unknowing of the creative force of his thought, of the living creature he has sent out to do his bidding. He acts as unconsciously as the child, and like the child grasps what he wants. In both cases G.o.d is equally the primal Agent, all power being from Him; in both cases the actual work is done by the apparatus provided by His laws.

But this is not the only way in which prayers of this cla.s.s are answered. Some one temporarily out of the physical body and at work in the invisible worlds, or a pa.s.sing Angel, may hear the cry for help, and may then put the thought of sending the required aid into the brain of some charitable person. "The thought of so-and-so came into my head this morning," such a person will say. "I daresay a cheque would be useful to him." Very many prayers are answered in this way, the link between the need and the supply being some invisible Intelligence. Herein is part of the ministry of the lower Angels, and they will thus supply personal necessities, as well as bring aid to charitable undertakings.

The failure of prayers of this cla.s.s is due to another hidden cause.

Every man has contracted debts which have to be paid; his wrong thoughts, wrong desires, and wrong actions have built up obstacles in his way, and sometimes even hem him in as the walls of a prison-house. A debt of wrong is discharged by a payment of suffering; a man must bear the consequences of the wrongs he has wrought. A man condemned to die of starvation by his own wrong-doing in the past, may hurl his prayers against that destiny in vain. The desire-form he creates will seek but will not find; it will be met and thrown back by the current of past wrong. Here, as everywhere, we are living in a realm of law, and forces may be modified or entirely frustrated by the play of other forces with which they come into contact. Two exactly similar forces might be applied to two exactly similar b.a.l.l.s; in one case, no other force might be applied to the ball, and it might strike the mark aimed at; in the other, a second force might strike the ball and send it entirely out of its course. And so with two similar prayers; one may go on its way unopposed and effect its object; the other may be flung aside by the far stronger force of a past wrong. One prayer is answered, the other unanswered; but in both cases the result is by law.

Let us consider Cla.s.s B. Prayers for help in moral and intellectual difficulties have a double result; they act directly to attract help, and they react on the person who prays. They draw the attention of the Angels, of the disciples working outside the body, who are ever seeking to help the bewildered mind, and counsel, encouragement, illumination, are thrown into the brain-consciousness, thus giving the answer to prayer in the most direct way. "And he kneeled down and prayed ... and there appeared an Angel unto Him from heaven, strengthening Him."[302]

Ideas are suggested which clear away an intellectual difficulty, or throw light on an obscure moral problem, or the sweetest comfort is poured into the distressed heart, soothing its perturbations and calming its anxieties. And truly if no Angel were pa.s.sing that way, the cry of the distressed would reach the "Hidden Heart of Heaven," and a messenger would be sent to carry comfort, some Angel, ever ready to fly swiftly on feeling the impulse, bearing the divine will to help.

There is also what is sometimes called a subjective answer to such prayers, the re-action of the prayer on the utterer. His prayer places his heart and mind in the receptive att.i.tude, and this stills the lower nature, and thus allows the strength and illuminative power of the higher to stream into it unchecked. The currents of energy which normally flow downwards, or outwards, from the Inner Man, are, as a rule, directed to the external world, and are utilised in the ordinary affairs of life by the brain-consciousness, for the carrying on of its daily activities. But when this brain-consciousness turns away from the outer world, and shutting its outward-going doors, directs its gaze inwards; when it deliberately closes itself to the outer and opens itself to the inner; then it becomes a vessel able to receive and to hold, instead of a mere conduit-pipe between the interior and exterior worlds. In the silence obtained by the cessation of the noises of external activities, the "still small voice" of the Spirit can make itself heard, and the concentrated attention of the expectant mind enables it to catch the soft whisper of the Inner Self.

Even more markedly does help come from without and from within, when the prayer is for spiritual enlightenment, for spiritual growth. Not only do all helpers, angelic and human, most eagerly seek to forward spiritual progress, seizing on every opportunity offered by the upward-aspiring soul; but the longing for such growth liberates energy of a high kind, the spiritual longing calling forth an answer from the spiritual realm.

Once more the law of sympathetic vibrations a.s.serts itself, and the note of lofty aspiration is answered by a note of its own order, by a liberation of energy of its own kind, by a vibration synchronous with itself. The divine Life is ever pressing from above against the limits that bind it, and when the upward-rising force strikes against those limits from below, the separating wall is broken through, and the divine Life floods the Soul. When a man feels that inflow of spiritual life, he cries: "My prayer has been answered, and G.o.d has sent down His Spirit into my heart." Truly so; yet he rarely understands that that Spirit is ever seeking entrance, but that coming to His own, His own receive Him not.[303] "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him."[304]

The general principle with regard to all prayers of this cla.s.s is that just in proportion to the submergence of the personality and the intensity of the upward aspiration will be the answer from the wider life within and without us. We separate ourselves. If we cease the separation and make ourselves one with the greater, we find that light and life and strength flow into us. When the separate will is turned away from its own objects and set to serve the divine purpose, then the strength of the Divine pours into it. As a man swims against the stream, he makes slow progress; but with it, he is carried on by all the force of the current. In every department of Nature the divine energies are working, and everything that a man does he does by means of the energies that are working in the line along which he desires to do; his greatest achievements are wrought, not by his own energies, but by the skill with which he selects and combines the forces that aid him, and neutralises those that oppose him by those that are favourable. Forces that would whirl us away as straws in the wind become our most effective servants when we work with them. Is it then any wonder that in prayer, as in everything else, the divine energies become a.s.sociated with the man who, by his prayer, seeks to work as part of the Divine?

This highest form of prayer in Cla.s.s B merges almost imperceptibly into Cla.s.s C, where prayer loses its pet.i.tionary character, and becomes either a meditation on, or a wors.h.i.+p of, G.o.d. Meditation is the steady quiet fixing of the mind on G.o.d, whereby the lower mind is stilled and presently left vacant, so that the Spirit, escaping from it, rises into contemplation of the divine Perfection, and reflects within himself the divine Image. "Meditation is silent or _unuttered_ prayer, or as Plato expressed it: 'the ardent turning of the Soul towards the Divine; not to ask any particular good (as in the common meaning of prayer), but for good itself, for the Universal Supreme Good.'"[305]

This is the prayer that, by thus liberating the Spirit, is the means of union between man and G.o.d. By the working of the laws of thought a man becomes that which he thinks, and when he meditates on the divine perfections he gradually reproduces in himself that on which his mind is fixed. Such a mind, shaped to the higher and not the lower, cannot bind the Spirit, and the freed Spirit leaping upward to his source, prayer is lost in union and separateness is left behind.

Wors.h.i.+p also, the rapt adoration from which all pet.i.tion is absent, and which seeks to pour itself forth in sheer love of the Perfect, dimly sensed, is a means--the easiest means--of union with G.o.d. In this the consciousness, limited by the brain, contemplates in mute exstasy the Image it creates of Him whom it knows to be beyond imagining, and oft, rapt by the intensity of his love beyond the limits of the intellect, the man as a free Spirit soars upwards into realms where these limits are transcended, and feels and knows far more than on his return he can tell in words or clothe in form.

Thus the Mystic gazes on the Beatific Vision; thus the Sage rests in the calm of the Wisdom that is beyond knowledge; thus the Saint reaches the purity wherein G.o.d is seen. Such prayer irradiates the wors.h.i.+pper, and from the mount of such high communion descending to the plains of earth, the very face of flesh s.h.i.+nes with supernal glory, translucent to the flame that burns within. Happy they who know the reality which no words may convey to those who know it not. Those whose eyes have seen "the King in His beauty"[306] will remember, and they will understand.

When prayer is thus understood, its perennial necessity for all who believe in religion will be patent, and we see why its practice has been so much advocated by all who study the higher life. For the student of the Lesser Mysteries prayer should be of the kinds grouped under Cla.s.s B, and he should endeavour to rise to the pure meditation and wors.h.i.+p of the last cla.s.s, eschewing altogether the lower kinds. For him the teaching of Iamblichus on this subject is useful. Iamblichus says that prayers "produce an indissoluble and sacred communion with the G.o.ds," and then proceeds to give some interesting details on prayer, as considered by the practical Occultist. "For this is of itself a thing worthy to be known, and renders more perfect the science concerning the G.o.ds. I say, therefore, that the first species of prayer is Collective; and that it is also the leader of contact with, and a knowledge of, divinity. The second species is the bond of concordant Communion, calling forth, prior to the energy of speech, the gifts imparted by the G.o.ds, and perfecting the whole of our operations prior to our intellectual conceptions. And the third and most perfect species of prayer is the seal of ineffable Union with the divinities, in whom it establishes all the power and authority of prayer; and thus causes the soul to repose in the G.o.ds, as in a never failing port. But from these three terms, in which all the divine measures are contained, suppliant adoration not only conciliates to us the friends.h.i.+p of the G.o.ds, but supernally extends to us three fruits, being as it were three Hesperian apples of gold. The first of these pertains to illumination; the second to a communion of operation; but through the energy of the third we receive a perfect plenitude of divine fire.... No operation, however, in sacred concerns, can succeed without the intervention of prayer. Lastly, the continual exercise of prayer nourishes the vigour of our intellect, and renders the receptacle of the soul far more capacious for the communications of the G.o.ds. It likewise is the divine key, which opens to men the penetralia of the G.o.ds; accustoms us to the splendid rivers of supernal light; in a short time perfects our inmost recesses, and disposes them for the ineffable embrace and contact of the G.o.ds; and does not desist till it raises us to the summit of all. It also gradually and silently draws upward the manners of our soul, by divesting them of everything foreign to a divine nature, and clothes us with the perfections of the G.o.ds. Besides this, it produces an indissoluble communion and friends.h.i.+p with divinity, nourishes a divine love, and inflames the divine part of the soul. Whatever is of an opposing and contrary nature in the soul, it expiates and purifies; expels whatever is p.r.o.ne to generation and retains anything of the dregs of mortality in its ethereal and splendid spirit; perfects a good hope and faith concerning the reception of divine light; and in one word, renders those by whom it is employed the familiars and domestics of the G.o.ds."[307]

Out of such study and practice one inevitable result arises, as a man begins to understand, and as the wider range of human life unfolds before him. He sees that by knowledge his strength is much increased, that there are forces around him that he can understand and control, and that in proportion to his knowledge is his power. Then he learns that Divinity lies hidden within himself, and that nothing that is fleeting can satisfy that G.o.d within; that only union with the One, the Perfect, can still his cravings. Then there gradually arises within him the will to set himself at one with the Divine; he ceases to vehemently seek to change circ.u.mstances, and to throw fresh causes into the stream of effects. He recognises himself as an agent rather than an actor, a channel rather than a source, a servant rather than a master, and seeks to discover the divine purposes and to work in harmony therewith.

When a man has reached that point, he has risen above all prayer, save that which is meditation and wors.h.i.+p; he has nothing to ask for, in this world or in any other; he remains in a steadfast serenity, seeking but to serve G.o.d. That is the state of Sons.h.i.+p, where the will of the Son is one with the will of the Father, where the one calm surrender is made, "Lo, I come to do Thy will, O G.o.d. I am content to do it; yea, Thy law is within my heart."[308] Then all prayer is seen to be unnecessary; all asking is felt as an impertinence; nothing can be longed for that is not already in the purposes of that Will, and all will be brought into active manifestation as the agents of that Will perfect themselves in the work.

CHAPTER XI.

THE FORGIVENESS OF SINS.

"I believe in ... the forgiveness of sins." "I acknowledge one baptism for the remission of sins." The words fall facilely from the lips of wors.h.i.+ppers in every Christian church throughout the world, as they repeat the familiar creeds called those of the Apostles and the Nicene.

Among the sayings of Jesus the words frequently recur: "Thy sins are forgiven thee," and it is noteworthy that this phrase constantly accompanies the exercise of His healing powers, the release from physical and moral disease being thus marked as simultaneous. In fact, on one occasion He pointed to the healing of a palsy-stricken man as a sign that he had a right to declare to a man that his sins were forgiven.[309] So also of one woman it was said: "Her sins, which are many, are forgiven, for she loved much."[310] In the famous Gnostic treatise, the _Pistis Sophia_, the very purpose of the Mysteries is said to be the remission of sins. "Should they have been sinners, should they have been in all the sins and all the iniquities of the world, of which I have spoken unto you, nevertheless if they turn themselves and repent, and have made the renunciation which I have just described unto you, give ye unto them the mysteries of the kingdom of light; hide them not from them at all. It is because of sin that I have brought these mysteries into the world, for the remission of all the sins which they have committed from the beginning. Wherefore have I said unto you aforetime, 'I came not to call the righteous.' Now, therefore, I have brought the mysteries, that the sins of all men may be remitted, and they be brought into the kingdom of light. For these mysteries are the boon of the first mystery of the destruction of the sins and iniquities of all sinners."[311]

In these Mysteries, the remission of sin is by baptism, as in the acknowledgment in the Nicene Creed. Jesus says: "Hearken, again, that I may tell you the word in truth, of what type is the mystery of baptism which remitteth sins.... When a man receiveth the mysteries of the baptisms, those mysteries become a mighty fire, exceedingly fierce, wise, which burneth up all sins; they enter into the soul occultly, and devour all the sins which the spiritual counterfeit hath implanted in it." And after describing further the process of purification, Jesus adds: "This is the way in which the mysteries of the baptisms remit sins and every iniquity."[312]

In one form or another the "forgiveness of sins" appears in most, if not in all, religions; and wherever this consensus of opinion is found, we may safely conclude, according to the principle already laid down, that some fact in nature underlies it. Moreover, there is a response in human nature to this idea that sins are forgiven; we notice that people suffer under a consciousness of wrong-doing, and that when they shake themselves clear of their past, and free themselves from the shackling fetters of remorse, they go forward with glad heart and sunlit eyes, though erstwhile enclouded by darkness. They feel as though a burden were lifted off them, a clog removed. The "sense of sin" has disappeared, and with it the gnawing pain. They know the springtime of the soul, the word of power which makes all things new. A song of grat.i.tude wells up as the natural outburst of the heart, the time for the singing of birds is come, there is "joy among the Angels." This not uncommon experience is one that becomes puzzling, when the person experiencing it, or seeing it in another, begins to ask himself what has really taken place, what has brought about the change in consciousness, the effects of which are so manifest.

Modern thinkers, who have thoroughly a.s.similated the idea of changeless laws underlying all phenomena, and who have studied the workings of these laws, are at first apt to reject any and every theory of the forgiveness of sins as being inconsistent with that fundamental truth, just as the scientist, penetrated with the idea of the inviolability of law, repels all thought which is inconsistent with it. And both are right in founding themselves on the unfaltering working of law, for law is but the expression of the divine Nature, in which there is no variableness, neither shadow of turning. Any view of the forgiveness of sins that we may adopt must not clash with this fundamental idea, as necessary to ethical as to physical science. "The bottom would fall out of everything" if we could not rest securely in the everlasting arms of the Good Law.

But in pursuing our investigations, we are struck with the fact that the very Teachers who are most insistent on the changeless working of law are also those who emphatically proclaim the forgiveness of sins. At one time Jesus is saying: "That every idle word that men shall speak, they shall give account thereof in the day of judgment,"[313] and at another: "Son, be of good cheer, thy sins be forgiven thee."[314] So in the _Bhagavad Gita_ we read constantly of the bonds of action, that "the world is bound by action,"[315] and that a man "recovereth the characteristics of his former body;"[316] and yet it is said that "even if the most sinful wors.h.i.+p me, with undivided heart, he, too, must be accounted righteous."[317] It would seem, then, that whatever may have been intended in the world's Scriptures by the phrase, "the forgiveness of sins," it was not thought, by Those who best know the law, to clash with the inviolable sequence of cause and effect.

If we examine even the crudest idea of the forgiveness of sins prevalent in our own day, we find that the believer in it does not mean that the forgiven sinner is to escape from the consequences of his sin in this world; the drunkard, whose sins are forgiven on his repentance, is still seen to suffer from shaken nerves, impaired digestion, and the lack of confidence shown towards him by his fellow-men. The statements made as to forgiveness, when they are examined, are ultimately found to refer to the relations between the repentant sinner and G.o.d, and to the _post-mortem_ penalties attached to unforgiven sin in the creed of the speaker, and not to any escape from the mundane consequences of sin. The loss of belief in reincarnation, and of a sane view as to the continuity of life, whether it were spent in this or in the next two worlds,[318]

brought with it various incongruities and indefensible a.s.sertions, among them the blasphemous and terrible idea of the eternal torture of the human soul for sins committed during the brief span of one life spent on earth. In order to escape from this nightmare, theologians posited a forgiveness which should release the sinner from this dread imprisonment in an eternal h.e.l.l. It did not, and was never supposed to, set him free in this world from the natural consequences of his ill-doings, nor--except in modern Protestant communities--was it held to deliver him from prolonged purgatorial sufferings, the direct results of sin, after the death of the physical body. The law had its course, both in this world and in purgatory, and in each world sorrow followed on the heels of sin, even as the wheels follow the ox. It was but eternal torture--which existed only in the clouded imagination of the believer--that was escaped by the forgiveness of sins; and we may perhaps go so far as to suggest that the dogmatist, having postulated an eternal h.e.l.l as the monstrous result of transient errors, felt compelled to provide a way of escape from an incredible and unjust fate, and therefore further postulated an incredible and unjust forgiveness.

Schemes that are elaborated by human speculation, without regard to the facts of life, are apt to land the speculator in thought-mora.s.ses, whence he can only extricate himself by blundering through the mire in an opposite direction. A superfluous eternal h.e.l.l was balanced by a superfluous forgiveness, and thus the uneven scales of justice were again rendered level. Leaving these aberrations of the unenlightened, let us return into the realm of fact and right reason.

When a man has committed an evil action he has attached himself to a sorrow, for sorrow is ever the plant that springs from the seed of sin.

It may be said, even more accurately, that sin and sorrow are but the two sides of one act, not two separate events. As every object has two sides, one of which is behind, out of sight, when the other is in front, in sight, so every act has two sides, which cannot both be seen at once in the physical world. In other worlds, good and happiness, evil and sorrow, are seen as the two sides of the same thing. This is what is called karma--a convenient and now widely-used term, originally Samskrit, expressing this connection or ident.i.ty, literally meaning "action"--and the suffering is therefore called the karmic result of the wrong. The result, the "other side," may not follow immediately, may not even accrue during the present incarnation, but sooner or later it will appear and clasp the sinner with its arms of pain. Now a result in the physical world, an effect experienced through our physical consciousness, is the final outcome of a cause set going in the past; it is the ripened fruit; in it a particular force becomes manifest and exhausts itself. That force has been working outwards, and its effects are already over in the mind ere it appears in the body. Its bodily manifestation, its appearance, in the physical world, is the sign of the completion of its course.[319] If at such a moment the sinner, having exhausted the karma of his sin, comes into contact with a Sage who can see the past and the present, the invisible and the visible, such a Sage may discern the ending of the particular karma, and, the sentence being completed, may declare the captive free. Such an instance seems to be given in the story of the man sick of the palsy, already alluded to, a case typical of many. A physical ailment is the last expression of a past ill-doing; the mental and moral outworking is completed, and the sufferer is brought--by the agency of some Angel, as an administrator of the law--into the presence of One able to relieve physical disease by the exertion of a higher energy. First, the Initiate declares that the man's sins are forgiven, and then justifies his insight by the authoritative word, "Arise, take up thy bed, and go unto thine house."

Had no such enlightened One been there, the disease would have pa.s.sed away under the restoring touch of nature, under a force applied by the invisible angelic Intelligences, who carry out in this world the workings of karmic law; when a greater One is acting, this force is of more swiftly compelling power, and the physical vibrations are at once attuned to the harmony that is health. All such forgiveness of sins may be termed declaratory; the karma is exhausted, and a "knower of karma"

declares the fact. The a.s.surance brings a relief to the mind that is akin to the relief experienced by a prisoner when the order for his release is given, that order being as much a part of the law as the original sentence; but the relief of the man who thus learns of the exhaustion of an evil karma is keener, because he cannot himself tell the term of its action.

It is noticeable that these declarations of forgiveness are constantly coupled with the statement that the sufferer showed "faith," and that without this nothing could be done; _i.e._, the real agent in the ending of this karma is the sinner himself. In the case of the "woman that was a sinner," the two declarations are coupled: "Thy sins are forgiven....

Thy faith hath saved thee; go in peace."[320] This "faith" is the up-welling in man of his own divine essence, seeking the divine ocean of like essence, and when this breaks through the lower nature that holds it in--as the water-spring breaks through the enc.u.mbering earth-clods--the power thus liberated works on the whole nature, bringing it into harmony with itself. The man only becomes conscious of this as the karmic crust of evil is broken up by its force, and that glad consciousness of a power within himself hitherto unknown, a.s.serting itself as soon as the evil karma is exhausted, is a large factor in the joy, relief, and new strength that follow on the feeling that sin is "forgiven," that its results are past.

And this brings us to the heart of the subject--the changes that go on in a man's inner nature, unrecognised by that part of his consciousness which works within the limits of his brain, until they suddenly a.s.sert themselves within those limits, coming apparently from nowhere, bursting forth "from the blue," pouring from an unknown source. What wonder that a man, bewildered by their downrush--knowing nothing of the mysteries of his own nature, nothing of "the inner G.o.d" that is verily himself--imagines that to be from without which is really from within, and, unconscious of his own Divinity, thinks only of Divinities in the world external to himself. And this misconception is the more easy, because the final touch, the vibration that breaks the imprisoning sh.e.l.l, is often the answer from the Divinity within another man, or within some superhuman being, responding to the insistent cry from the imprisoned Divinity within himself; he oft-times recognises the brotherly aid, while not recognising that he himself, the cry from his inner nature, called it forth. As an explanation from a wiser than ourselves may make an intellectual difficulty clear to our mind, though it is our own mind that, thus aided, grasps the solution; as an encouraging word from one purer than ourselves may nerve us to a moral effort that we should have thought beyond our power, though it is our own strength that makes it; so may a loftier Spirit than our own, one more conscious of its Divinity, aid us to put forth our own divine energy, though it is that very putting forth that lifts us to a higher plane. We are all bound by ties of brotherly help to those above us as to those below us, and why should we, who so constantly find ourselves able to help in their development souls less advanced than ourselves, hesitate to admit that we can receive similar help from Those far above us, and that our progress may be rendered much swifter by Their aid?

Now among the changes that go on in a man's inner nature, unknown to his lower consciousness, are those that have to do with the putting forth of his will. The Ego, glancing backward over his past, balancing up its results, suffering under its mistakes, determines on a change of att.i.tude, on a change of activity. While his lower vehicle is still, under his former impulses, plunging along lines of action that bring it into sharp collisions with the law, the Ego determines on an opposite course of conduct. Hitherto he has turned his face longingly to the animal, the pleasures of the lower world have held him fast enchained.

Now he turns his face to the true goal of evolution, and determines to work for loftier joys. He sees that the whole world is evolving, and that if he sets himself against that mighty current it clashes him aside, bruising him sorely in the process; he sees that if he sets himself with it, it will bear him onwards on its bosom and land him in the desired haven.

He then resolves to change his life, he turns determinedly on his steps, he faces the other way. The first result of the effort to turn his lower nature into the changed course, is much distress and disturbance.

The habits formed under the impacts of the old views resist stubbornly the impulses flowing from the new, and a bitter conflict arises.

Gradually the consciousness working in the brain accepts the 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 G.o.d 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 G.o.d within and the G.o.d 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 s.h.i.+elding 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-Gita_ already partly quoted: "Even if the most sinful wors.h.i.+p 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 compa.s.sion 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 pa.s.sage. 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.