SACRAMENT OF BAPTISM
Two - The Ritual
From the Philosophy of Sacramental Initiation by
Holy Order of MANS
Baptism is said to initiate the recipient into the Body of Christ and the life of grace. This is true. Now let us see what that statement actually means in terms of the Laws of creation and the science of life.
It is time we stop thinking of grace as just a term used by churchianity, but lacking any value in the "real" world, meaningful only as part of the "pseudo-science" of theology. It is time we stopped using the idea of grace as a sort of effluvious catch-all term to indicate some vague cosmic good bestowed on us by God.
The ritual of baptism used in the Order is an example of living symbolism. Its form is in accord with the laws of this universe. Properly administered, it actually triggers the Christ force, the cosmic solar current carrying the Light, to infuse the body of the recipient. This is the Fire of the ancients. It also sets into motion the magnetic forces of the earth, the lunar current; this is the Water immaterial -- the element of the moon, which acts as the attractant.
Thus, baptism is a joining of the forces of the Fire and the Water in the body of the recipient to bring him into the Atonement. It restores the balance between heaven and earth which creates harmony.
This sets regeneration into motion and will prepare the way for the individual to receive the illumination. Without regeneration the individual could not come into the illumination, the true rebirth, because his body would be too dense to accommodate the higher vibrations of the Christ Light.
In preparing an individual to receive the baptism, especially if it is an outsider or a newcomer to the Order, it is important that you spend some time with him so that he understands something of what is actually taking place. This will make him more receptive and will made the sacrament more effective as well. It is not generally a good thing to bring a person into the baptism without at least some initial preparation.
Remember he is not joining a group or a church or an Order but he is becoming a part of the Body of Christ. This is a universal sacrament and not a parochial one. It is not tied to any earthly organization.
Baptism may be administered to both children and adults. An "adult" is someone who is fourteen years old or older. The ritual for baptizing the child is almost identical with the ritual for the adult. The only difference is that the adult would speak for himself, whereas the child would have either his mother and his father or witnesses who would be actually his godmother and his godfather.
The adult should be encouraged to go to confession or at least give a thorough retrospection before he receives the sacrament. This is not necessary with the child, for the average child would be hard put to commit any sins of his own that are worth confession before the age of fourteen. If he does anything wrong before that time, more than likely these are actually the sins of the parent visited on the child. In other words, up until the age of fourteen the child is primarily reflecting in his actions and behavior, his environment and his upbringing. Although the "age of reason" is said to be age seven, it is not until about fourteen that a child begins to assume any real individuality and begins to step out of his own and take responsibility for his own actions.
It is important to understand and to make the parents or the godparents of the child understand that you cannot make the decision for a child. The baptism of a child is a consecration of the child to Christ until he has reached the age of authority and approaches God, and then he must make his own decision. All you do is protect his decision until he is old enough to take on that responsibility within himself. He begins to approach this period at age fourteen or two times seven, and he completes it at age 21, or three times seven, so between these years is the period when he takes on responsibility for himself and makes his own decision.
The articles used in the baptismal rite are:
1. A small cooper vessel filled with pure yellow olive oil. This is placed to the left of the center of the altar.
2. A small brass vessel filled with pure water. This is placed to the right of the center of the altar.
3. The appropriate covering for each of the two vessels: for the oil, a chalice cover with the symbol of the Order on it; and for the water one with a blue circle and an orange dot in the center.
The use of the oil is the readying of the individual for illumination because oil is the fuel of the Fire and is that which brings in the cosmic force. This is not an idle statement for it has been found through experiment that yellow oil, especially olive oil, induces cosmic rays.
Olive oil is the essence of the fruit of the olive tree, an evergreen tree of great beauty and hardiness, having self-fertilizing white blossoms and living to great age. The olive branch is an ancient symbol of peace.
It is the using of the oil plus the projection of peace that will bring in the cosmic force. By the term "projection of peace," we mean that we try to get the individual into a state of calm and peace, into the proper frame of mind to receive the Christ. In other words, we help him to get into a state where he's got his mind fastened down to what's going on and is not just waiting for the final Amen so that he can run out the door.
We seek to bring this person into the cosmic cause, the Christ consciousness, the Body of Christ. This is why we anoint with the oil on the crown of the head. It sets a pattern which goes into the subconsciousness of the individual he knows it or not. It prepares the way for the opening of the crown chakra.
We use the term "crown chakra" to indicate the force center over the top of the head. It has not yet been acknowledged by medical science that there is any difference between one part of the head or another or that such force centers exist in the body.
We often speak of crucifixion, of a
person going through the initiation of the cross. By
crucifixion we mean the death and rebirth, the destruction
of the old to make way for the new, the experience of
initiation, the suffering the death of the cross that we may
live in Christ. "Except a man be born of water and of
the Spirit, he cannot enter into the
Just under the crown of the head you will find that here too is a cross. For the brain is quartered in four places and forms a cross whose center is directly under the crown chakra. Right below this is located the pineal gland with the pituitary body slightly forward and lower. The function of these glands is affected by the baptism, for it is down through here that we are preparing the way for the power of God to flow.
In performing the baptism, you as a priest will be working with the Christ force and the Holy Spirit. Remember these two are not the same. You can be working with the Christ force and not be working with the Holy Spirit, if you are not conscious of the Spirit at the time.
Thus the first step, the consecration of the baptism, is most important, for here it is that you contact the great Presence of the Father and the power of the Christ, and become conscious of the maturity and the manifestation of the Holy Spirit, which motivates the action of the Christ force in itself. Then when you bring it down in the next step you will get action.
An interesting thing to note is that in the early days of Paul and the apostles, they were able to determine whether or not someone was truly baptized by actual physical signs that the person had really received the down pouring of the Holy Spirit. For example, see Acts, chapters ten and eleven especially.
The next step is the blessing of the oil and as you do this you are conscious that the oil will draw cosmic rays because of the affinity between them.
Step three is the anointing of the recipient. Here you dip your index finger and second finger in the oil and pass your fingers over the crown chakra of the head in the form of the cross. You pronounce the opening of the chakra and you command the infusion of the Christ force with the words, "Pass into this body, Father, through thy Son the great Christos, bring this child into the cosmic consciousness for its life of service."
The first three fingers of the hand are known to be the fingers of power; the thumb, index finger and second or middle finger. When you use your fingers in applying the oil let the power come through you and be delivered through your hands so that there is an infusion with the spiritual body and into the material body as well. This will happen if you let it come through you.
Step four is the dedication of the soul. If a child, you ask the question, "Who gives this child into the arms of Christ? . . ." And the parents or guardians will answer, "I do." If an adult you ask him personally, "Do you now give yourself into the arms of Christ? . . ." And he will say, "I do."
Step five is the consecration of the soul to Christ. This time you dip all three fingers of power, thumb, index and middle into the oil and repass them over the crown of the head in the form of a cross. Using the three fingers symbolizes the Trinity. You pronounce the consecration with the words, "With this I consecrate thee to Christ on thy mission in earth. . ." At this point you look to the pineal and pituitary glands and the bridge between them to see if the current is running across.
". . .and thou art to be named______________. . ." Here you give the appropriate name. If it is an adult and you receive a spiritual name for him during the sacrament you may give it here. Now this may not happen every time. Some priests have the mistaken notion that they have to come up with something exotic each time they come to this point in the baptism. Now we do not hold that everyone has to have a name, a spiritual name of a saint or some person who has attained a great reputation of being a divine or holy person. This can get people a little bit off the track.
Let's not get them involved in great discussions of previous incarnations and "who I was before". While certain ones do have these names, it is not proper to hold these beings to the earth just to gratify our own stupidity that we need these people in order to be saved when we have the power of Christ and our Father at hand. Let us draw the line here, unless you as a priest really know that this is a certain individual, James or John or somebody, then that would be a different thing. Otherwise use the name you want or the name he has chosen and do not try to hold out for any other name than what comes to you or what the individual has asked for. It doesn't have to be a holy name, as it is called, as a necessity.
I hope that we will get to the point someday where we have names that speak for more than just a certain group of sounds that someone else used before and where we will have the original names that mean something and represent something. And for goodness sake, if you are baptizing a child and the parents are there and they've already chosen a name for the child, don't stick some strange moniker on that child that doesn't even belong to you or the Order. Be content to baptize the child with the name the parents have given.
Then you continue the rest of this step, which is the dedicating of the being in Christ under the mantle of Jesus Christ, in freedom to search for himself. We are dedicating him to Christ, not to any particular branch or group or type of service, but to Christ, and he has the freedom to search for himself, as his conscience would dictate. He is dedicating himself to the universal Christ, the Cosmic Christ.
Following this in step six the priest returns to the altar and blesses the water in preparation for the cleansing and the opening of the spiritual faculties of the individual.
Step seven is the blessing of the being with water. In this step you dip your thumb and your forefinger into the water and you pass them over the eyes of the recipient and you say, "Open thy physical eyes unto the spiritual world and let thy sight be a holy one." This blessing is for the opening, not just of the sight, but the hearing as well. In fact, the unfoldment of all of the spiritual faculties of the individual is implied in this step.
Then you redip the thumb and the forefinger into the water and you bless the tongue, placing the fingers on the tip of the tongue, and you say, "Guard thy tongue that it shall speak the truth and shall tell of the glories of God." This is blessing not only the tongue but all of the actions and future activities of this individual. Remember that James in his epistle compares the tongue to the tiny helm or rudder of a ship, which though small, is able to govern the movements of a very huge ship. In verse two of Chapter Three he says,
"For in many things we offend all. If any man offend not in word, the same is a perfect man and able also to bridle the whole body." In other words, you master the tongue and you are very close to complete self mastery.
Step nine is the laying on of the pendant. Every person who is baptized by the Order is entitled to receive a pendant, whether he be adult or child. And in this laying on of pendant and in this prayer you are offering the protection of the Master to this individual from all things both material and psychic that may put a block in his path of service and in his approach to the Christ. This is done in conformity with instructions received by the Master in revelation on April 13, 1970 and May 25, 1972.
Step ten is the reading of the 23rd Psalm as the guidance for this soul in his life. This prayer is self-explanatory.
Step eleven is the blessing of the Holy Trinity, the Father, the Son and the Holy Spirit, through which is the baptism effected, made possible.
Lastly is step twelve which is the benediction. This is given while kneeling at the altar and this is the thanksgiving that the priest offers up to God for being able to help in the consecration of another soul into Christ.
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