Baptism

Apart from its more formal and even legal functions, the ceremonial of this first Sacrament is designed to attune, and so link, the new mental, emotional and physical vehicles of the reincarnated, spiritual Soul to the Lord Christ Himself and so be "received" by Him into the Fellowship of His Church in His capacity of Spiritual Head of the Christian Faith. In addition, the spiritual Soul itself is enabled to express its nature, convey its ideals and purposes and inspire the new personality more freely and fully than might normally be the case. These results of the Sacrament are obtained partly according to the degree in which the Priest with conscious knowledge and full intent performs the Rite, and also of course, the evolutionary stature of the recipients, the natural responsiveness of their vehicles, especially the etheric and the physical. To these considerations would naturally be added the karma with its modifying influences which has been brought over from former lives.

Whilst Holy Baptism may not justly be described as essential or necessary, and although no knowledge of it may be carried forward as the personality grows up, nevertheless very real help both in general and especially in times of great need is undoubtedly received. The Inner Self has, for example, been brought into a favorable relationship with its new vehicles. This applies not only to the inner counterparts of the physical bodies, but also to the whole aura, the vibratory frequencies of which are permanently increased by the grace and blessing afforded by Our Lord Christ Himself; for each of the Signs of the Cross render the recipient increasingly responsive.

The Ministry of the Angels

As in all the abundant transmissions to mankind by Our Lord of His spiritual benedictions and powers, He receives the collaboration of the appropriate Orders of Archangels and Angels. The Sacrament of Baptism is no exception to this form of ministration, the whole Service being observed and aided by an Archangel endowed with attributes of Gabriel and Angelic members of "His" Order. These latter surround Priest, the recipient and the people present at all correctly performed Baptisms. Attunement with this Order, its exalted Head and his company of Angels at each level or plane of consciousness, substance, and human vehicle, can be of inestimable value throughout the whole life of the Baptized person and especially at periods or moments of crisis and special need.

When the reincarnating Self is unusually evolved, has possibly passed through ceremonies of Baptism and Initiation in former lives, and so becomes moved to resume in the new incarnation the spiritual activities of other days, these effects of Baptism can be of very great assistance. Examples of this aid could be the possession of a natural facility in invoking and directing spiritual forces, in collaborating with the Angelic Hosts in so doing and in the case of a Priest, becoming a healer, teacher and spiritual Father to his fellow men.

The Sign of the Cross on the Crown of the Head

The Sacred Chrism has itself-partly by the use of the Sign of the Cross-been subjected to processes which increase its capacity to contain and convey spiritualizing energies. It is then applied to the crown of the head by the thumb of the Priest. This digit is ordained to be so used because of its mutual resonance or vibrational harmony with the First Aspect of the Blessed Trinity and so with the power thereof resident within both the Monad and the spiritual Self of the Priest. The thumb of the right hand is, therefore, naturally the most suitable digit wherewith to perform the important ceremony of Anointing.

The actual contact of the oil with the skin of the scalp or very near to it, itself conveys spiritual power to the physical body, to which is added that which flows through the higher vehicles, the body and the thumb itself of the officiating Priest. This action should be accurately performed at the anterior fontanelle, the intersection of the two arms being there located very precisely. In consequence, the spiritualizing and sensitizing effects previously described pass into the brain with reduced resistance which the skull might offer. Anatomical accuracy focuses the power into the very center of the channels of communion in the etheric, emotional and mental bodies of the recipient. The so-called "lotus," "wheel" or chakram, situated at the crown of the head is also made to spin more rapidly than would be normal, this also serving to render it more effective in its dual function of channel of communion from the Inner Self to the bodily man and from the latter to the Inner Self. The brain becomes, in consequence, highly charged with the particular energies which the Rite of Baptism has been ordained to convey with the aid of the Angelic Hosts. These effects are never lost, never erased during the lifetime, being established in the essential substances of the four vehicles.

The utterance of the Greek word "Ephpatha," which means "Be thou opened," both indicates the purposes for which the Ceremony is being performed and, by its sound-vibrations charged with priestly power and intent, aids in the effectiveness of the Rite of Baptism.

The Sign of the Cross on the Forehead

As the Prayer spoken at the procedure called "The Reception" indicates, the application of the spiritualizing and sensitizing forces by means of the Chrism, the Signs of the Cross, the thumb and the assisting members of the Angelic Hosts, indicates that the functioning of the active mind in the body whilst it is awake, is to be stimulated into gradually increasing efficiency. To this end, the forces employed are directed through the channel of communion, which is open at the brow, and along its "stalk" which leads into the pituitary gland and thence more deeply towards the mid-brain and its organs which are stimulated into supernormal activity. This, of course, in the infant and very young child is largely, not entirely, but temporarily, achieved. Nevertheless, a permanent effect-potentially most beneficent-is also achieved and in degree according to the evolutionary stature of the spiritual Soul.

The successful arousing and sublimation of the fiery fire-creative energy in the spine and the consequent opening of the channels which has been achieved in former lives-whether by the long contemplation under wise direction or on passage through the Initiations of the Greater Mysteries-is always transferred in some of its effects-responsiveness to similar procedures, for example- into the personalities of every succeeding life. The privilege of receiving correctly performed Baptism, whether in childhood or as an adult, is thus always of great benefit in granting to the Inner Self readier access to the brain and in increased responsiveness within the brain-mind itself .

The Priest need not necessarily give consideration to these items of spiritual philosophy, but as already suggested, should apply the sacred Chrism and make the Sign of the Cross as accurately and with such clear intent as may be possible to him. The physical and super-physical aspects of these procedures are, however, of very great importance; for the whole of the subsequent incarnation of a baptized person can be most beneficially influenced by these Ceremonies. Hence, their original very careful preparations and their continued use throughout the ages.

The White Vesture the Ministry of the Angels

The Stole or the white vesture and the deliverance of a lighted candle-spiritually "charged" because handled by and near to a Priest with their explained symbology, can also potentially be of great assistance even if the recollection of such incidents is not retained. Their effects are, however, impressed upon both the instinctual bodily consciousness, sometimes called "elemental," and upon the matter of the etheric and superphysical vehicles. Spiritualizing impulses are thus applied to these vehicles and their innate consciousness which may greatly help the Inner Self both to control the personality and to resist tendencies and temptations to fall into error.

The brief Ceremony at which the Priest places his hand upon the head of the child and, using the given name, says "go in peace and may the Lord be with Thee," can also be of very great importance. Simple though it appears to be it brings the Inner Self of Priest and child into intimate relationship not only with each other but with the Lord Christ in Whose Holy Name the Ceremony is being performed. A physical link is similarly made when the whole hand of the Priest is placed upon the head and so at the position of the all-important channel of communion which exists there. The action should, therefore, be performed with the fullest intent and even, one might suggest, with a measure of priestly concern and affection. Those who are present may usefully have been guided in the importance and manner in which-as on all occasions-the consenting response "Amen" is spoken.

The Final Charge

These concepts may also be in the mind of the Priest as he speaks the noble words of this Charge which is largely self-explanatory. Here also, however, all present should participate mentally as fully as possible in all that is thus so solemnly uttered on behalf of the one who has thus received the inestimable privilege of Baptism with its associated reception into the body of the Church.

The Ministry of the Angels

This Commentary upon the Rite of Baptism has been chiefly concerned with ideas about the spiritual, superphysical and. physical purposes and effects of the Sign of the Cross. The Invocation at The First Anointing to the Angelic Hosts has not, in consequence, received attention. My books on the subject may perhaps be of interest, especially in their assurance of the reality of this ministration. Sufficient has, perhaps, now been written concerning the Sign of the Cross as both a symbol and a source of power, to offer guidance to Priests and others in its use during Baptisms and in all other Church Services.

Candlesticks and Candles

If the repetition be pardoned and the author's assumption of knowledge be excused, then the correct-meaning most effective-use of these ecclesiastical symbols is based severally upon thorough understanding of their purpose, their symbolic significance, the spiritual power which they portray in physical matter and the mentally held intent whenever they are used.

The seven lights - the Altar Cross in this case completing the number seven - above the Altar may perhaps remind one of the seven-stemmed, golden candlestick known as the Menorah, which God instructed Moses to place in the Temple in the wilderness. Elsewhere, I have suggested an interpretation of this symbol which may also apply to candlesticks above the Altar.

The Golden Candlestick

"The Menorah or seven-stemmed golden candlestick was said to have been constructed in accordance with divine guidance received by Moses on the Mount (Ex. 25:31,32). Its decreed position in the Hebrew Sanctuary suggests that it was not meant to serve as an illumination since only the central candle was kept burning during the day. The other six candles were lighted from it, referring perhaps to the existence of that One Light from which all other lights proceed. Since, furthermore, the Sanctuary was dark, having no windows, even seven candles could not have provided the necessary illumination. Clearly, then, the golden candlestick was intended to be both an embellishment and a profoundly philosophical symbol, representing all septenates in Nature and in man. Unlighted, it symbolizes the concealed Wisdom, and lighted, it symbolizes Wisdom revealed. The kabalistic Tree of Life, with its sevenfold Macrocosmic and microcosmic connotations and almost infinite number of correspondences, may also be presumed to be referred to by the symbol of the seven-stemmed golden candlestick."

A ceremonially used symbol may be severally regarded. It is, of course, made of a physical substance, for example metal, jewel, wood or a combination of these. If especially consecrated for some religious purpose, then it may be seen as a visible center of, and channel for, invisible forces according to the purposes for which it was constructed and perhaps consecrated. In the latter case, the symbol should ideally be regarded and treated more respectfully, if not reverently, than other objects not so constructed and used for such purposes. This view is recognized when candlesticks, for example, are respectfully handled arid censed during Services and cleansed by devoted servants of the Church.

A special significance has, however, been attributed to the lights over Altars of the Liberal Catholic Church, namely to the seven principles of man and to the spiritual and other powers and qualities of character accentuated in individuals, and known as the Seven Rays. If this view be accepted, then when censing, for example, the Priest may choose to remember the attributed relationships of each candle with both parts of the make-up of man and members of the Assembly of "just men made perfect." The particular hierarchy of Angels and Archangels associated with these groups of Correspondences may be remembered and also those which have ceremonially been linked to each appropriate candle, the association having been affirmed by the insertion of a corresponding jewel in accordance with certain teachings of the Ancient Wisdom.

Admittedly, the act of censing itself demands of the Officiant considerable concentration if it is to be effectively performed and particularly from Clergy in the early period of their Priesthood. Practice by those who find themselves temperamentally so moved, may, however, render the combination of the physical act of censing and of recollection of the intellectual and spiritual principles which each candlestick represents, increasingly practical. This combination of correct physical action and increasingly clear concept of the meaning of the act, is one part of the valuable training which all may receive if they so choose, from participation-whether active or passive-in ordered ceremonials. Eventually, the association of physical objects and actions with their spiritual meanings and purposes, becomes increasingly natural and this might be regarded as a development to which the ideal Priest aspires.

Study classes and Sermons may most usefully deliver to members of the Congregation knowledge of the meanings of the candlesticks and other symbols and of the actions associated with them-censing, for example-so that they, in their turn may be well informed and remember and so develop in themselves in the highest forms the powers and qualities which symbols and Ritual procedures are designed to portray. In this, also, the ideal Priest becomes not only ceremonialist but teacher as well.