Esoteric Christianity, or The Lesser Mysteries, Annie Besant [my miracle luna book free read .txt] 📗

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 Gîtâ_ 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 worship 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 God, 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 assertions, 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 hell. 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 hell 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-morasses, whence he can only extricate himself by blundering through the mire in an opposite direction. A superfluous eternal hell 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 identity, 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 passed 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 assurance 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 encumbering 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, asserting 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 assert 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 God" 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 shell, 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 attitude, 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