Esoteric Christianity by Annie Besant (interesting books to read for teens .txt) 📕

is trivial meets with an answer, while another on an important matter fails; a passing trouble is relieved, while a prayer poured out to save a passionately beloved life finds no response. It seems almost impossible for the ordinary student to discover the law according to which a prayer is or is not productive.

The first thing necessary in seeking to understand this law is to analyse prayer itself, for the word is used to cover various activities of the consciousness, and prayers cannot be dealt with as though they formed a simple whole. There are prayers which are petitions for definite worldly advantages, for the supply of physical necessities—prayers for food, clothing, money, employment, success in business, recovery from illness, &c. These may be grouped together as class A. Then we have prayers for help in moral and intellectual difficulties and for spiritual growth—for the overcoming of temptations, for strength, for insight, for enlightenment. These may be grouped as Class B. Lastly, there are the prayers that ask for nothing, that consist in meditation on and adoration of the divine Perfection, in intense aspiration for union with God—the ecstasy of the mystic, the meditation of the sage, the soaring rapture of the saint. This is the true "communion between the Divine and the human," when the man pours himself out in love and veneration for THAT which is inherently attractive, that compels the love of the heart. These we will call Class C.

In the invisible worlds there exist many kinds of Intelligences, which come into relationship with man, a veritable Jacob's ladder, on which the Angels of God ascend and descend, and above which stands the Lord Himself.[296] Some of these Intelligences are mighty spiritual Powers, others are exceedingly limited beings, inferior in consciousness to man. This occult side of Nature—of which more will presently be said[297]—is a fact, recognised by all religions. All the world is filled with living things, invisible to fleshly eyes. The invisible worlds interpenetrate the visible, and crowds of intelligent beings throng round us on every side. Some of these are accessible to human requests, and others are amenable to the human will. Christianity recognises the existence of the higher classes of Intelligences under the general name of Angels, and teaches that they are "ministering spirits, sent forth to minister;"[298] but what is their ministry, what the nature of their work, what their relationship to human beings, all that was part of the instruction given in the Lesser Mysteries, as the actual communication with them was enjoyed in the Greater, but in modern days these truths have sunk into the background, except the little that is taught in the Greek and Roman communions. For the Protestant, "the ministry of angels" is little more than a phrase. In addition to all these, man is himself a constant creator of invisible beings, for the vibrations of his thoughts and desires create forms of subtle matter the only life of which is the thought or the desire which ensouls them; he thus creates an army of invisible servants, who range through the invisible worlds seeking to do his will. Yet, again, there are in these worlds human helpers, who work there in their subtle bodies while their physical bodies are sleeping, whose attentive ear may catch a cry for help. And to crown all, there is the ever-present, ever-conscious Life of God Himself, potent and responsive at every point of His realm, of Him without whose knowledge not a sparrow falleth to the ground,[299] not a dumb creature thrills in joy or pain, not a child laughs or sobs—that all-pervading, all-embracing, all-sustaining Life and Love, in which we live and move.[300] As nought that can give pleasure or pain can touch the human body without the sensory nerves carrying the message of its impact to the brain-centres, and as there thrills down from those centres through the motor nerves the answer that welcomes or repels, so does every vibration in the universe, which is His body, touch the consciousness of God, and draw thence responsive action. Nerve-cells, nerve-threads, and muscular fibres may be the agents of feeling and moving, but it is the man that feels and acts; so may myriads of Intelligences be the agents, but it is God who knows and answers. Nothing can be so small as not to affect that delicate omnipresent consciousness, nothing so vast as to transcend it. We are so limited that the very idea of such an all-embracing consciousness staggers and confounds us; yet perhaps a gnat might be as hard bestead if he tried to measure the consciousness of Pythagoras. Professor Huxley, in a remarkable passage, has imagined the possibility of the existence of beings rising higher and higher in intelligence, the consciousness ever expanding, and the reaching of a stage as much above the human as the human is above that of the blackbeetle.[301] That is not a flight of the scientific imagination, but a description of a fact. There is a Being whose consciousness is present at every point of His universe, and therefore can be affected from any point. That consciousness is not only vast in its field, but inconceivably acute, not diminished in delicate capacity to respond because it stretches its vast area in every direction, but is more responsive than a more limited consciousness, more perfect in understanding than the more restricted. So far from it being the case that the more exalted the Being the more difficult would it be to reach His consciousness, the very reverse is true. The more exalted the Being, the more easily is His consciousness affected.

Now this all-pervading Life is everywhere utilising as channels all the embodied lives to which He has given birth, and any one of them may be used as an agent of that all-conscious Will. In order that that Will may express itself in the outer world, a means of expression must be found, and these beings, in proportion to their receptivity, offer the necessary channels, and become the intermediary workers between one point of the kosmos and another. They act as the motor nerves of His body, and bring about the required action.

Let us now take the classes into which we have divided prayers, and see the methods by which they will be answered.

When a man utters a prayer of Class A there are several means by which his prayer may be answered. Such a man is simple in his nature, with a conception of God natural, inevitable, at the stage of evolution in which he is; he regards Him as the supplier of his own needs, in close and immediate touch with his daily necessities, and he turns to Him for his daily bread as naturally as a child turns to his father or mother. A typical instance of this is the case of George Müller, of Bristol, before he was known to the world as a philanthropist, when he was beginning his charitable work, and was without friends or money. He prayed for food for the children who had no resource save his bounty, and money always came sufficient for the immediate needs. What had happened? His prayer was a strong, energetic desire, and that desire creates a form, of which it is the life and directing energy. That vibrating, living creature has but one idea, the idea that ensouls it—help is wanted, food is wanted; and it ranges the subtle world, seeking. A charitable man desires to give help to the needy, is seeking opportunity to give. As the magnet to soft iron, so is such a person to the desire-form, and it is attracted to him. It rouses in his brain vibrations identical with its own—George Müller, his orphanage, its needs—and he sees the outlet for his charitable impulse, draws a cheque, and sends it. Quite naturally, George Müller would say that God put it into the heart of such a one to give the needed help. In the deepest sense of the words that is true, since there is no life, no energy, in His universe that does not come from God; but the intermediate agency, according to the divine laws, is the desire-form created by the prayer.

The result could be obtained equally well by a deliberate exercise of the will, without any prayer, by a person who understood the mechanism concerned, and the way to put it in motion. Such a man would think clearly of what he needed, would draw to him the kind of subtle matter best suited to his purpose to clothe the thought, and by a deliberate exercise of his will would either send it to a definite person to represent his need, or to range his neighbourhood and be attracted by a charitably disposed person. There is here no prayer, but a conscious exercise of will and knowledge.

In the case of most people, however, ignorant of the forces of the invisible worlds and unaccustomed to exercise their wills, the concentration of mind and the earnest desire which are necessary for successful action are far more easily reached by prayer than by a deliberate mental effort to put forth their own strength. They would doubt their own power, even if they understood the theory, and doubt is fatal to the exercise of the will. That the person who prays does not understand the machinery he sets going in no wise affects the result. A child who stretches out his hand and grasps an object need not understand anything of the working of the muscles, nor of the electrical and chemical changes set up by the movement in muscles and nerves, nor need he elaborately calculate the distance of the object by measuring the angle made by the optic axes; he wills to take hold of the thing he wants, and the apparatus of his body obeys his will though he does not even know of its existence. So is it with the man who prays, unknowing of the creative force of his thought, of the living creature he has sent out to do his bidding. He acts as unconsciously as the child, and like the child grasps what he wants. In both cases God is equally the primal Agent, all power being from Him; in both cases the actual work is done by the apparatus provided by His laws.

But this is not the only way in which prayers of this class are answered. Some one temporarily out of the physical body and at work in the invisible worlds, or a passing Angel, may hear the cry for help, and may then put the thought of sending the required aid into the brain of some charitable person. "The thought of so-and-so came into my head this morning," such a person will say. "I daresay a cheque would be useful to him." Very many prayers are answered in this way, the link between the need and the supply being some invisible Intelligence. Herein is part of the ministry of the lower Angels, and they will thus supply personal necessities, as well as bring aid to charitable undertakings.

The failure of prayers of this class is due to another hidden cause. Every man has contracted debts which have to be paid; his wrong thoughts, wrong desires, and wrong actions have built up obstacles in his way, and sometimes even