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Gleanings of a Mystic. Max Heindel
Читать онлайн.Название Gleanings of a Mystic
Год выпуска 0
isbn 4057664590114
Автор произведения Max Heindel
Жанр Языкознание
Издательство Bookwire
As law, apart from love, gave birth to sin, so the child of law, tempered with love, is grace. Take an example from our concrete social conditions: We have laws which decree a certain penalty for a specified offense, and when the law is carried out, we call it justice. But long experience is beginning to teach us that justice, pure and simple, is like the Colchian dragon’s teeth, and breeds strife and struggle in increasing measure. The criminal, so-called, remains criminal and becomes more and more hardened under the ministrations of law; but when the milder regime of the present day allows one who has transgressed to go under suspended sentence, then he is under grace and not under law. Thus, also the Christian, who aims to follow in the Master’s steps, is emancipated from the law of sin by grace, provided he forsake the path of sin.
It was the sin of our progenitors in ancient Lemuria that they scattered their seed regardless of law and without love. But it is the privilege of the Christian to redeem himself by purity of life in remembrance of the Lord. John says, “His seed remaineth in him,” and this is the hidden meaning of the bread and wine. In the English version we read simply: “This is the cup of the New Testament,” but in the German the word for cup is “Kelch,” and in the Latin, “Calix,” both meaning the outer covering of the seed pod of the flower. In the Greek we have a still more subtle meaning, not conveyed in other languages, in the word “poterion,” a meaning which will be evident when we consider the etymology of the word “pot.” This at once gives us the same idea as the chalice or calix—a receptacle; and the Latin “potare” (to drink) also shows that the “cup” is a receptacle capable of holding a fluid. Our English words “potent” and “impotent,” meaning to possess or to lack virile strength, further show the meaning of this Greek word, which foreshadows the evolution from man to superman.
We have already lived through a mineral, a plant, and an animal-like existence before becoming human as we are today, and beyond us lie still further evolutions where we shall approach the Divine more and more. It will be readily conceded that it is our animal passions which restrain us upon the path of attainment; the lower nature is constantly warring against the higher self. At least in those who have experienced a spiritual awakening, a war is being fought silently within, and is all the more bitter for being suppressed. Goethe with masterly art voiced that sentiment in the words of Faust, the aspiring soul, speaking to his more materialistic friend, Wagner:
“Thou by one sole impulse art possessed,
Unconscious of the other still remain.
Two souls, alas, are housed within my breast,
And struggle there for undivided reign.
One, to the earth with passionate desire,
And closely clinging organs still adheres;
Above the mists the other doth aspire
With sacred ardor unto purer spheres.”
It was the knowledge of this absolute necessity of chastity (save when procreation is the object) upon the part of those who have had a spiritual awakening which dictated the words of Christ, and the Apostle Paul stated an esoteric truth when he said that those who partook of the Communion without living the life were in danger of sickness and death. For just as under a spiritual tutelage, purity of life may elevate the disciple wonderfully, so also unchastity has a much stronger effect upon his more sensitized bodies than upon those who are yet under the law, and have not became partakers of grace by the cup of the New Covenant.
Chapter V
The Sacrament of Baptism
Having studied the esoteric significance of our Christian festivals, such as Christmas and Easter, and having also studied the doctrine of the Immaculate Conception, it may be well now to devote attention to the inner meaning of the sacraments of the church which are administered to the individual in all Christian lands from the cradle to the grave, and are with him at all important points in his life journey.
As soon as he has entered upon the journey of life, the church admits him into its fold by the rite of Baptism which is conferred upon him at a time when he himself is irresponsible; later, when his mentality has been somewhat developed, he ratifies that contract and is admitted to Communion, where bread is broken and wine is sipped in memory of the Founder of our faith. Still further upon life’s journey comes the sacrament of Marriage; and at last when the race has been run and the spirit again withdraws to God who gave it, the earth body is consigned to the dust, whence it was derived, accompanied by the blessings of the church.
In our Protestant times the spirit of protest is rampant in the extreme, and dissenters everywhere raise their voices in rebellion against the fancied arrogance of the priesthood and deprecate the sacraments as mere mummery. On account of that attitude of mind these functions have become of little or no effect in the life of the community; dissensions have arisen even among churchmen themselves, and sect after sect has divorced itself from the original apostolic congregation.
Despite all protests the various doctrines and sacraments of the church are, nevertheless, the very keystones in the arch of evolution, for they inculcate morals of the loftiest nature; and even materialistic scientists, such as Huxley, have admitted that while self-protection brings about “the survival of the fittest” in the animal kingdom and is therefore the basis of animal evolution, self-sacrifice is the fostering principle of human advancement. When that is the case among mere mortals, we may well believe that it must be so to a still greater extent in the Divine Author of our being.
Among animals might is right, but we recognize that the weak have a claim to the protection of the strong. The butterfly lays its eggs on the underside of a green leaf and goes off without another care for their well-being. In mammals the mother instinct is strongly developed, and we see the lioness caring for her cubs and ready to defend them with her life; but not until the human kingdom is reached does the father commence to share fully in the responsibility as a parent. Among savages the care of the young practically ends with attainment of physical ability to care for themselves, but the higher we ascend in civilization the longer the young receive care from their parents, and the more stress is laid upon mental education so that when maturity has been reached the battle of life may be fought from the mental rather than from the physical point of vantage; for the further we proceed along the path of development the more we shall experience the power of mind over matter. By the more and more prolonged self-sacrifice of parents, the race is becoming more delicate, but what we lose in material ruggedness we gain in spiritual perceptibility.
As this faculty grows stronger and more developed, the craving of the spirit immured in this earthly body voices itself more loudly in a demand for understanding of the spiritual side of development. Wallace and Darwin, Huxley and Spencer, pointed out how evolution of form is accomplished in nature; Ernest Haeckel attempted to solve the riddle of the universe, but no one of them could satisfactorily explain away the Divine Author of what we see. The great goddess, Natural Selection, is being forsaken by one after another of her devotees as the years go by. Even Haeckel, the arch materialist, in his last years showed an almost hysterical anxiety to make a place for God in his system, and the day will come in a not far distant future when science will have become as thoroughly religious as religion itself. The church, on the other hand, though still extremely conservative is nevertheless slowly abandoning its autocratic dogmatism and becoming more scientific in its explanations. Thus in time we shall see the union of science and religion as it existed in the ancient mystery temples, and when that point has been reached, the doctrines and sacraments of the church will be found to rest upon immutable cosmic laws of no less importance than the law of gravity which maintains the marching orbs in their paths around the sun. As the points of the equinoxes and solstices are turning points in the cyclic path of a planet, marked by festivals such as Christmas and Easter,