Part I].—Tue SyMBOLISM OF THE

SACRAMENTS
Study : Esoteric Christianity, Chapter XIII
Wuire in the Mass we have a ceremonial especially designed for collective benefit, in the other Sacraments the needs of the individual are provided for. ‘They are intended to help the Christian at all periods of his life, from his baptism at birth to the unction which prepares him for death.
In the specially ordered rites of the Sacraments, as already pointed out, it is the outer vehicles of the recipients that are directly contacted. By the stimulus thus imparted they are sensitised and keyed up to a higher rate of vibration, thereby quickening spiritual response and assisting in the expansion of consciousness. It is said that each Sacrament participated in leaves its corresponding impress upon the aura as an inner record, a “ sign and seal” of that experience of which the actual sign bestowed during the ceremony is but the outward, physical indication. All Sacraments have their symbolic
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side. ‘They are, in fact, dramatic or pictorial repre- sentations of inner plane processes, of invisible links forged and spiritual contacts effected. In the words of the Catechism, a Sacrament is “‘an outward and visible sign” (sigil or symbol) “ of an inward and spiritual grace given unto us... .” It is therefore correct to state that it is both a symbolic act and a magical rite. As the latter, however, it has definite technical requirements, needing certain strict condi- tions for its fulfilment, but dependent also for the measure of its efficacy upon the earnestness and devotion of those who participate in it.
The ancient order of the Sacraments, which has never been altered, is Baptism, Confirmation, Eucharist, Penance, Unction, Ordination and Marriage. ‘This appears strange, since under the Roman discipline, in which the celibacy of the priesthood is required, the recipient of the sixth may not participate in the seventh. ‘The sequence, however, discloses its special significance when it is remembered that the human relationship of marriage has ever been regarded by the mystics as symbolic of that Divine union towards which all devotional effort is directed and in which all spiritual yearning shall at last find satisfaction in highest bliss. More- over, the traditional order of the seven Sacraments, when esoterically understood, is found to correspond
E.C. 3 3 D
ESOTERIC CHRISTIANITY
to the mystic way of discipleship, following the stages of initiation. ‘Thus—
(1) Baptism was regarded in the early centuries of Christianity as a ceremony of initiation, being only administered to the instructed. It corresponds to the Nativity of the Gospels and indicates the mystic birth of the Christ within the heart (first initiation).
(2) Confirmation corresponds to the Baptism of the Gospels and indicates the further purification and self-dedication of the disciple (second initiation).
(3) The Holy Eucharist corresponds to the Trans- figuration, for it represents the full realisation or conscious partaking of the Divine life in strength and illumination (third initiation).
(4.and 5) Penance and Extreme Unction correspond to the Passion and Death of the Gospels, indicating entire self-surrender and the complete negation of the lower self which culminates in the destruction of the causal body.
(6) Ordination corresponds to the Resurrection, since by the power it confers a new order of life is entered upon, a higher level of consciousness opened up. ‘These three last Sacraments correspond to the fourth initiation.
(7) Marriage corresponds to the Ascension, symbolising, as already said, the unio mystica, or
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final state of at-one-ment (entrance into the spiritual kingdom at the fifth initiation).
To whatever religion the disciple outwardly belongs, he must pass through these stages inwardly one by one, but in the ceremonial of the Christian Church they are foreshadowed and, as it were, mystically anticipated through the symbolism of the Sacraments,
ADDITIONAL BOOKS
BesaNT and LEADBEATER. “‘ Thought Forms.”
LEADBEATER, C. W. “‘ The Science of the Sacraments ”’ ; “The Hidden Side of Things,” Vol. I.
WeEDGEWoOD, J. I. ‘“‘ The Distinctive Contribution cf Theosophy to Christian Thought” (Blavatsky Lecture, 1926).