The Sacraments, The Chakras and the Principles
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Yet I found that the Low Churchman could and did produce the effect, and that the others outside did not. Indeed, there was once a Bishop so blatant in his ignorance as explicitly to state to his unfortunate candidates for ordination that he did not ordain them as sacrificing Priests, but only as gospel ministers.
Yet even in a case so extreme as this, his ill-directed will was unable to render nugatory what his Church intended him to do. Verily it is true that all Sacraments are received from the hands of Christ Himself, no matter how weak and ignorant may be the instruments through whom they come. I have no doubt that many people will think that all this ought to be quite differently arranged, but I can only report faithfully what my investigations have shown me to be the fact.
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They make a great difference; but they do not affect the power to draw from that particular reservoir. When the Priest is earnest and devoted, his whole feeling radiates out upon his people and calls forth similar feelings in such of them as are capable of expressing them.
Also his devotion calls down its inevitable response, and the down-pouring of force thus evoked benefits his congregation as well as himself; so that a Priest who throws his heart and soul into the work which he does may be said to bring a double blessing upon his people, though the second class of influence can scarcely be considered as being of the same order of magnitude as the first.
This second outpouring, which is drawing down by devotion itself, is of course to be found just as often outside the Church as within in it. The additional power of helpfulness which the Priest may develop depends largely upon his cultivation of the second gift which he receives at ordination—the personal link established between himself and his Lord and Master. This also was explained by the Christ to His apostles; He tells them that He has prayed to his Father that they may be one with Him in the same way that He is one with His Father. People think of such sayings quite vaguely, and do not realize that they refer to definite scientific facts.
If we examine the inner side of the ceremony of ordination, we shall see that there is a special sense in which this promise is kept.
It is not merely that there is the Christ principle in the Priest, as there is in every man; so great is the wonderful love, and condescension of the great World-Teacher that by the act of ordination He draws His Priest into a close personal union with Him, creating a definite link through which the divine force can flow, making them channels for Him in imitation, at an almost infinitely lower level, of the mysterious and wonderful way in which He is a channel for the Second Aspect, the Second Person of the Ever-blessed Trinity.
Of course there are many Priests who are entirely unconscious of this; unfortunately there are also many who so live as to make but little use of the splendid possibility which this channel opens for them.
Nevertheless this statement is entirely true; and therefore to describe Him as still present with His Church, is still definitely guiding those who lay themselves open to His influence, is no mere figure of speech, but the expression of a sublime reality. A diagram cannot express this great spiritual truth, but it may help us to understand a little of the method of its working.
Anything which does that has its value, because the fact becomes more real to us when we are thus enabled to see a little more of it. Those who have not yet opened within themselves the power of clairvoyant sight cannot actually see these processes taking place, as some of us can; but they can form their own opinion as to the reasonableness of what is reported by those of us who do see, and they can also obtain a good deal of corroborative evidence on various points—sometimes from their own feelings, sometimes from those of others. For those who know me I offer my assurance that all which is here recorded is the result of oft-repeated observation and experiment, so that I have no doubt of its accuracy as far as it goes.
Christianity and the Chakras
I have remarked in an earlier chapter that God made man in His own image, and that consequently the soul in man shows a threefold manifestation corresponding at his level to the threefold manifestation of the Deity; and also that in this case the lower is not a mere reflection or symbol of the higher, but actually in some way an expression of it. The true man, the Monad marked 1 in Diagram 11 , is a spark of the divine life existing on a plane to which, because of that, we give the name of monadic.
That plane is at present beyond the reach of our clairvoyant investigation, and the highest which any of us actually know of man from direct observation is the manifestation of that Monad as the Triple Spirit a stage lower. Each of the three aspects or division of this spirit has its own qualities and characteristics. The first stays at ist own level, while the second descends or more correctly, moves outwards to the intuitional plane; the third moves down or out through two stages, and shows itself in the higher part of the mental world as intelligence.
It is these three manifestations numbered 2, 5 and 7 in the diagram taken together which constitute the soul or ego in man; it inhabits the causal body, and in that body is often called the augoeides. It passes from life to life unchanged, except for such development as may accrue to it from the good deeds of each incarnation. Behind the principles marked 5 and 7 the intuition and the intelligence there remain three others, in us still latent and undeveloped, which are marked 3, 4 and 6 fig.
It must of course be understood that 2, 5 and 7, though not actually latent like the others, are very far as yet from the full development which they will attain in the perfected spirit. In Him also therefore these principles exist in exactly the same order, but in His case all are fully developed and mystically one with the Second Person of the Ever-blessed Trinity. The second of the gifts conferred by ordination is the linking of certain of these principles in the ordinand with the corresponding principles of his Lord and Master, so that a definite channel is made down which spiritual strength and wisdom will flow, up to the fullest limit of the ordinand's receptivity.
This opening of a channel is so great a departure form ordinary life that it can be done only by stages, and the first step towards it is practically a psychic surgical operation. This is performed in the ordination to the diaconate, while the subdiaconate Fig. The giving of the Holy Ghost described above, which confers priestly power, is full, definite, final for each of its stages, and the same in all cases; but this operation of linking the man to the Christ, while it can never fail, may yet succeed more fully in one case than in another, because of the subject's greater or less advancement along the path of evolution, which governs the degree of his sensitiveness to the divine influence.
Also this sensitivity is cultivable; it can be very greatly increased after ordination by earnest aspiration and devotion, and the determined effort of the Priest to bring his human nature into harmony with the divine Nature—to live the life of the Christ. In the ordination of a deacon, Fig. It does not at all follow that it will so affect it; that depends upon the deacon; but at least the way is laid open, the communication is established, and it is for him to make of it what he can. It is for him to acquire as much knowledge as he can of these inner things of the soul, and to strive earnestly to develop both the higher and the lower mind within himself, that in both he may reflect and express the thought of his Lord.
So will he be ready in due course to receive the higher benediction of the priestly Order. In the diagram 1 represents the Monad; 2, 3 and 4 the Triple Spirit manifested in the spiritual world; 5 and 6 the dual Intuitional nature in the intuition world; 7 the Intelligence in the causal or soul body; 8, the link between the individual and the personality; while 9 represents the mind in the mental body.
In an intelligent and cultured layman the causal body is only partially awakened. There may also be slight awakening of the Intuition, 5, and even of the Spirit, 2. The link, 8, between the individuality and the personality is slight. At the ordination of the subdeaconate the connection, 8, is widened to prepare it for the sudden expansion which takes place at the next ordination. Principle 5 may also in some case be awakened and made to low slightly, thereby establishing a slight line of connection between it and 7.
At the first imposition of hands in the ordination of the priesthood principle 2 and 5 are made to glow, a line between 2 and 5 is established, while that already existing between 5 and 7 is intensified. The glow is usually slight in 2 but more marked in 5. The channel 8 is widened. At the second imposition of hands principle 5 in the new Priest is linked with that of the Christ, while the link previously made with 7 is strengthened.
The oblique line between 2, 5 and 7 is intensified and 7 is opened still more to permit the flow of more force coming from the oblique line. The development of an ideal Priest is possible to a man of great determination who for years works at strengthening the connection between his own principles and those of the Christ.
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He can intensify the link made with 6 and 7, and can arouse to vigorous action principles 2 and 5, thereby making himself a channel of extraordinary power. At the consecration of a Bishop, when the actual words of consecration are said, principles 4 and 5 are linked with the Christ, and the links already made with 6 and 7 greatly increased. When the head of the Bishop is anointed with chrism, his principles 2 and 3 glow out most wonderfully. The three lines connecting principles 4, 6 and 7 indicate that a Bishop can draw down into the causal body, and thus ray forth in blessing, the threefold power of the Triple Spirit.
The development of an ideal Bishop is possible to one who takes advantage of every opportunity. All of his principles become responsive channels to the power and love of the Christ, and he becomes a veritable sun of spiritual energy and blessing. The perfect man is not only linked up with the Christ with his own Highest Self, the Monad, but becomes ever more and more an epiphany of the Logos, the Deity, who brought forth the solar system.
He becomes the Master, for whom incarnation is no longer necessary. The responsibility of the Priest is far greater, because so much more power is in his hands. For him the connection is pushed a stage higher, and the hitherto latent principle which we have numbered 6 is called into activity, and linked with that of the Christ. This also involves a widening of the tube from 7 which was previously opened, so that it can transmit a far greater volume of power.
Furthermore, another type of connection comes into play, which is to the former as Marconi's discovery is to the ordinary form of telegraphy. To clairvoyant vision a clearly distinguishable line of fire links principles 6 and 7 in a Priest to his Master; but in addition to this, the spirit and intuition in him marked 2 and 5 in Fig. This effect is usually but slight in the case of the spirit, but is very marked in the intuition. Anyone in whom the faculty of clairvoyance is developed will at once understand the difference between these two methods of connection, but for a man who has not yet unfolded that inner sense it is probably impossible to indicate it except by the clumsy symbolism which I have just adopted.
If we remember the derivation of the word person from the Latin per through and sona a sound , and further bear in mind that persona was used to designate the mask which a Roman actor wore, through which came the sound of his voice, we shall begin to realize what the old word parson was intended to convey.
Obviously it is the parson's part to vivify this sacred inner connection, and become more and more a personal manifestation of his Lord. All the more sad is it to have to recognize that thousands of Priests use only the mechanical link with the reservoir which enables them to do their official duty, and remain ignorant of this direct individual connection with the Christ whose ministers they are. Happily there are also many Priests who, without knowing anything about the science of it all, are nevertheless really beautiful and Christ-like in their lives, so that His power flows through them mightily and sweetly for the healing of His people.
The consecration of a Bishop represents the highest possibility of attainment along this line of Holy Orders. In his case two more very important links are added to those possessed by the Priest. In the first place, the line of the intelligence, first opened at the diaconate, and pressed a stage further up in the priesthood, is now immensely widened and pushed up to the furthest limit at present within our reach, the third aspect of the Triple Spirit, marked 4 in Diagram 11, Fig.
Secondly, a direct connection is opened between the intuition which we have marked 5 and the corresponding principle in our dear Lord. It is this function which gives the power to pass on the Orders, and it means also the potentiality of awakening the Christ principle to the second stage 3.
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In the Bishop, then, we find the direct connection operative for 4, 5, 6 and 7, and a strong sympathetic glow in 2 and 3. We see at once how closely affiliated is the Bishop to the Lord for whom he acts as legate, and what a tremendous power for good is put into his hands. We shall now examine and comment upon the Services for the various stages of these major Orders.
This is so essentially merely a preparation for what is to follow it that it has many of the characteristics of the minor Orders, and indeed it seems to have been counted among them until the middle of the Twelfth century. The earliest historical mention of the order is in a letter from Pope Cornelius to Fabius of Antioch in the year A. Cyprian, writing in the same century, also refers to it, as does the synod of Elvira in Spain fifty years later.
The Greek Church stills regards it as a minor Order, and the Church of England ignores it altogether. There is no reference to it in the New Testament, and it is not claimed that it was instituted by the Christ during His earth-life, or even by His immediate apostles. From the inner point of view it confers no power, but it does assist in preparing the way for what we have called the surgical operation of the diaconate. In the Service of the Roman Church for the admission to this Order there is no imposition of hands, but there is in the Greek Service.
In this respect we have followed the example of the latter, for our ritual directs the Bishop to lay his right hand upon the head of the ordinand, and admit him solemnly in the Name of Christ our Lord, just as was done in the case of the minor Orders. The Roman Church regards this Order as binding its recipient to celibacy and to daily recitation of the divine Office.
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The general purpose of the rite is clearly to enable the ego to express himself more freely through the personality. I will proceed, as before, to quote the Bishop's charge. Dearly beloved sons, this Order of Subdeacon is a grade of probation of the greater Orders of Deacon and Priest. It gives to those who receive it greater strength and steadfastness of purpose, to the end that with singleness of heart they may dedicate their lives to Christ in His holy Church.