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" "On one occasion He pointed to the healing of a palsy-stricken man as a sign that he had a right to declare to a man that his sins were forgiven. So also of one woman it was said: "Her sins, which are many, are forgiven, for she loved much."[ S. Luke, vii. 47.] In the famous Gnostic treatise, the Pistis Sophia, the very purpose of the Mysteries is said to be the remission of sins. "Should they have been sinners, should they have been in all the sins and all the iniquities of the world, of which I have spoken unto you, nevertheless if they turn themselves and repent, and have made the renunciation which I have just described unto you, give ye unto them the mysteries of the kingdom of light; hide them not from them at all. It is because of sin that I have brought these mysteries into the world, for the remission of all the sins which they have committed from the beginning. Wherefore have I said unto you aforetime, 'I came not to call the righteous.' Now, therefore, I have brought the mysteries, that the sins of all men may be remitted, and they be brought into the kingdom of light. For these mysteries are the boon of the first mystery of the destruction of the sins and iniquities of all sinners." (G. R. S. Mead, translated. Loc. cit., bk. ii., §§ 260, 261.)
Annie Besant (1 October 1847 – 20 September 1933) was a British socialist, theosophist, women's rights activist, writer, orator, educationist, and philanthropist. She was an ardent supporter of both Irish and Indian self-rule. Besant met the co-founder of the Theosophical Society, Helena Blavatsky in 1890 and became a prominent member of the group.
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We need a leader, one greater than ourselves, who, seeing these mighty problems that to us are insoluble, will point us to the road along which we may walk to their solution, one who will apply to the tangle of earthly life these fundamental truths of morality which are unchanging and eternal, but which have never yet been thoroughly applied to human society, or to the organizing of men on the principles there laid down.
In one form or another the "forgiveness of sins" appears in most, if not in all, religions; and wherever this consensus of opinion is found, we may safely conclude, according to the principle already laid down, that some fact in nature underlies it.[Pg 304] Moreover, there is a response in human nature to this idea that sins are forgiven; we notice that people suffer under a consciousness of wrong-doing, and that when they shake themselves clear of their past, and free themselves from the shackling fetters of remorse, they go forward with glad heart and sunlit eyes, though erstwhile enclouded by darkness. They feel as though a burden were lifted off them, a clog removed. The "sense of sin" has disappeared, and with it the gnawing pain. They know the springtime of the soul, the word of power which makes all things new. A song of gratitude wells up as the natural outburst of the heart, the time for the singing of birds is come, there is "joy among the Angels." This not uncommon experience is one that becomes puzzling, when the person experiencing it, or seeing it in another, begins to ask himself what has really taken place, what has brought about the change in consciousness, the effects of which are so manifest. P. 304
For so reverent is God to that Spirit which is Himself in man, that He will not even pour into the human soul a flood of strength and life unless that soul is willing to receive it. There must be an opening from below as well as an outpouring from above, the receptiveness of the lower nature as well as the willingness of the higher to give. That is the link between the Christ and the man; that is what the churches have called the outpouring of "divine grace"; that is what is meant by the "faith" necessary to make the grace effective. As Giordano Bruno once put it — the human soul has windows, and can shut those windows close. The sun outside is shining, the light is unchanging; let the windows be opened and the sunlight must stream in. The light of God is beating against the windows of every human soul, and when the windows are thrown open, the soul becomes illuminated. There is no change in God, but there is a change in man; and man's will may not be forced, else were the divine Life in him blocked in its due evolution. Thus in every Christ that rises, all humanity is lifted a step higher, and by His wisdom the ignorance of the whole world is lessened. p. 225