The final chunk of my complicated reflections on the lives of a Christian and an occult practitioner.
Anyone who prays accepts that part of the business of prayer
is the effect it has on the one who does it: thus Christians say that prayer is
less about telling God what you want than about listening to him, learning to
align one's will with his. This is of course nothing less than the truth; but
putting all the emphasis in this direction turns away in some discomfort,
perhaps, from those Scriptural insistences that prayer is also supposed to make
very concrete things happen, or at least play a role in them happening. ‘The prayer of a righteous man is powerful
and effective', says St James, ‘the prayer will make the sick person well.’ ‘If
you believe, you will receive whatever you ask for in prayer’, says Jesus quite
baldly. Generations of Christians have been driven to angst and anguish by
trying to reconcile such statements with the apparent deafness of Heaven to what
they pray themselves.
People, by and large, want to help, want to be able to do
something practical for others. What originally propelled Dion Fortune towards
occultism – strange though this might seem to those of us with a rationalist
frame of mind – was the feeling that the psychotherapeutic techniques in which
she was trained were actually inadequate to help her patients, and something
was needed which took a rounder view of the human person and its mental
components. Throughout the history of the Society of the Inner Light there was
a persistent desire, never fulfilled, to develop something along the lines of
an occult healing centre that would combine a variety of therapeutic techniques
to heal, and that sometimes this would include physical as well as mental
disorders. One of the Higher Plane teachers who regularly contacted the
Society, known as ‘the Master of Medicine’, would occasionally remind the
members of this aspect of the work. Dion Fortune and some of the adepts did
indeed deal with individuals and their problems on this basis, but the plan for
a more corporate healing centre never materialised. For Agnes Sanford, the
whole impetus of her ministry came from the experience of healing and being
healed.
The similarities between the two – the focus on
visualisation and mental training, for instance – are striking. Furthermore, although the
occultist may seem to concentrate more on an internal journey towards
adept-ship which doesn't necessarily have any obvious purpose beyond the person
concerned, it’s clear that Dion Fortune, at least, intended the purified soul
to be more useful to their fellow
beings rather than just enjoying some individualistic communion with eternal
reality. Agnes Sanford’s teaching, obviously, was even more concentrated on discovering
ways, often very old ways, of ‘clearing’ the human will to be more open to the
will and power of God.
If both spiritual disciplines do seem able, at some level,
to help prayer produce sensible effects, an important question arises for
Christians: what’s happening? The fact that Dion Fortune’s first mentor in the
occult world, Theodore Moriarty, was an accomplished exorcist, raises the issue
in a rather acute form. Remember how Jesus is challenged about this very
matter, accused of ‘casting out demons by the prince of demons’, and responds
to the religious authorities, ‘then by whom do your sons cast them out?’
pointing out further that if Satan is casting out devils his end can’t be far
away. Chris tians who might want to
argue that good supernormal works wrought by non- (or heterodox) Chris tians are in fact delusions of dark spiritual
powers have to cope with the Church’s ancient and Biblical insistence that
those powers cannot do anything wholesome and good, except by accident. You
can’t draw fresh water from a salty spring, states St James; by their fruits
you shall recognise them, says Jesus.
Assuming this is not all the purest nonsense, there seem to
be two possibilities. First, that there is some sort of innate spiritual power
in human beings which can be activated and energised by certain techniques,
whether they are framed within a Christian
or an occult context, or something entirely different. Second, that God
responds with generosity to prayers offered to him with compassion, without
necessarily insisting very much on the person offering them having the correct
belief structure. The first omits God and can never form the basis of a Christian approach to the matter; the second leaves the initiative with
God; but still unsettles Christian assumptions about their own specialness. It would make God more open-minded,
perhaps, than we might be comfortable with, or can afford to be.
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