Part I.—Cegremoniat Macic

Study : Esoteric Christianity, Chapter XII
No portion of our text-book is more illuminating than that dealing with the Sacraments. ‘The ortho- dox schools are sharply divided on this subject, some sections following the Roman Church in belief in the magical efficacy of these rites, others denying that claim entirely. ‘The latter, while celebrating the Eucharist under various forms, regard it as a com- memorative rite only, relying on its powers of association and suggestion to constitute the “ means of grace ’’ it was originally intended to provide. Of the other Sacraments Baptism only has been retained by the reformed Churches.
‘Theosophical investigators, examining this question by means of trained psychic faculty, have confirmed the Roman teaching and further explained it in the light of occult knowledge. It has been shown by investigation into the hidden side of ceremonial that the Sacraments are indeed a powerful “means of grace ” in that they provide a mechanism by which
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forces from the higher worlds can be drawn down and distributed on the physical plane. Normally, as we are told, the Divine energy does not move trans- versely from one world to another, but is active upon each successive level of life in corresponding degrees of strength and freedom. Devotion and aspiration create a channel through which the energy of a higher plane may be temporarily diverted, as it were, to a lower level, thereby giving an immensely increased stimulus to its spiritual life.* The whole construc- tion of the sacramental rite is designed to assist this process by (1) invoking the presence of angelic helpers and (2) making use of certain signs and words which are potent in the unseen worlds, as well as a chosen physical element, through which the necessary contact may be made.
The last-named are the invariable conditions demanded for the bringing down of power through the ordered ceremonial of the Sacraments. The word of power or mantram awakens answering vibrations on the inner planes, spiritual overtones which sound out upon the higher realms of being and act as a summons or attracting force to the denizens of these worlds. ‘The sign of power similarly sets up corresponding vibrations and commands unseen
* C. W. Leadbeater, “ The Science of the Sacraments,” p. 29. 28
THE SACRAMENTS
helpers, for the traditional mystic signs (such as the sign of the cross) form a medium of communication with these higher beings. ‘The physical element or material object used acts as a transmitting medium for the spiritual forces invoked, by means of which they may be received for distribution. "These are— water for baptism, oil or chrism * for confirmation, ordination and unction,a ring for marriage, ashes for penance, and bread and wine for the Eucharist.
To grasp this part of our subject it is necessary to understand the occult teaching as to the relation of spirit and matter, according to which there can be no manifestation of life without form. No spiritual force can express itself upon the physical plane except through a physical medium. It is this fact that holds hidden the mystery of the Incarnation. Therefore in the psychic mechanism of the Sacra- ments it is arranged that the forces drawn down are contacted through a physical element, which becomes impregnated with the spiritual power or influence induced. ‘This is then used as a means of contact with the physical body, the force passing vid the etheric to the astral and mental bodies, so that all the vehicles share in the outpouring of spiritual energy. It is for this reason that the recipient is
* Chrism is oil mixed with incense.
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always made to come into dedily contact with the consecrated element, whether by pouring of water or oil upon the head, a ring placed upon the finger, or the actual partaking of bread and wine. ‘The idea is always that of the reception of a spiritual force through its absorption into some physical element.
Further, by virtue of this absorption, the nature of the element itself is changed. ‘The difficult and most misunderstood doctrine of ‘Transubstantiation (the changing of the bread and wine at consecration) is lucidly dealt with in our text-book, and a descrip- tion of this process, as witnessed clairvoyantly, will be found in “The Science of the Sacraments ” (pp. 181 et seq.). From all this we learn that in the ritual of the Mass there is accomplished a definite work of white magic, in which a carefully con- structed edifice is built in matter of the subtler worlds according to the laws of occult science, and _ with the co-operation of angelic helpers. Forces from a great inner reservoir, drawn upon by this means, are trained into the prepared Eucharistic vessel and thence distributed, while by the same mechanism the offering of devotion, aspiration and worship of those participating is received and transmuted, thus increasing the outpouring of spiritual force.
Occult research has further discovered that the
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distribution of spiritual energy is not confined to the worshippers assembled within the building where the Sacrament is celebrated, but that it extends for a considerable distance around, acting as a purifying and uplifting influence upon the whole environment. So does Theosophy elucidate the ancient and hallowed rites of the Christian Church, explaining their inner significance and the secret of their power in the light of occult knowledge.
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