Heaven and Hell in a Sacramental Mystery of Music

Heaven starts on earth. Heaven starts on earth because of grace, and this is because grace is a veritable participation in the very life, love, and knowledge of the Trinity. And since the Trinity's dwelling place is heaven, by sanctifying grace, we get a taste of heaven! It is therefore arguable that if we even get some such grace, we will experience heaven.

But alas, where do we the best grace? Duh, the Sacraments! Hence, whichever sacrament gets us into the door is the one thing necessary to get us a taste of heaven.

Of course, this is Baptism. This also makes sense because Baptism is the only sacrament necessary for salvation. And yet Baptism is not isolated. It is mystically caught up in the whole sacramental economy. Well now, what about this: what if the sacraments had a musical analogy that could build on this heaven thing. Guess what? There is! Don’t believe me? Come and see.

Toward that end, there really is a musical scale for the sacraments. What? Yeah. The musical scale for grace and sacraments is perfectly imaged in descending joy. How is that? Well, it is this way because, firstly, receiving the sacraments fills us with love, purpose and joy spiritually, but, on the contrary, our physical life is descending toward frailty, sickness, and death. Hence, again, descending joy. For the simplest piano analogy, this is CBAGFEDCB, or C descending down to the octave C, pure note by pure note. [C is the most illustrative key on the piano because the pure notes are the white keys, and the sharps and flats are the black keys.] Here it is in the numbers:

  1. Natural birth
  2. Baptism
  3. Confession
  4. Eucharist
  5. Confirmation
  6. Marriage
  7. Holy Orders
  8. Anointing
  9. Death

(Note, there are nine steps instead of seven since our life begins with birth and ends with death.)

Ok, so we have that baptism is the necessary sacrament to get us into heaven. BUT, in our musical scale of the sacraments above, Baptism is not the first note. Not the first note, you say?! How can that be?! Because, mon frere, one has to be born NATURALLY before one is born SUPERNATURALLY. Hence, natural birth is the first note, and therefore also the first note before baptism.

Hence, what is actually necessary to get even a taste of heaven at all is first to exist, then to get baptized. Hence, of the musical notes, 1 and 2 are needed, and not just 2.

This puts the scale in context. From here, we can ask that if natural and supernatural birth give a MINIMUM participation in heaven, is it possible that the musical mystery reveals the full theology of all sacramental steps that will be in heaven, and no more, at least in principle. The answer is yes, and it is common sense: if these two sacramental steps, or notes, [natural birth and baptism, or notes 1 and 2] reveal the minimal conditions of getting a taste of heaven, then the full musical IMPLICATIONS of these notes should reveal EVERY SACRAMENTAL SIGN or ACTIVITY that will remain in heaven, either literally, or in principle.

This works out beautifully. And how? In this: by taking the complete base chords of the roots. Why? Because the base and complete chord of a note clearly indicates the full musical implications of the note. And actually, we will see that this music perfectly shows the theology.

Let us work it out:

To start, with this arrangement, it turns out that for a note n, its chord is formed by taking:

n

n +3

n + 5.

For reference, let us re-post the list:

  1. Natural birth
  2. Baptism
  3. Confession
  4. Eucharist
  5. Confirmation
  6. Marriage
  7. Holy Orders
  8. Anointing
  9. Death

 

So to apply this, the first chord we need, for note 1, or note C, is:

1

1+ 3

1 + 5

or 1 4 6

or CGE [Cmaj]

Derivatively, this is, in sacramental steps:

1. Natural birth,

4. Eucharist,

6. Marriage

Similarly, for note 2, or B, we have:

2

2+ 3

2 + 5

or 2 5 7

of BFD [Bdim]

In sacramental steps, this is:

2 Baptism

5. Confirmation

7 Holy Orders

Presumably, these should be the six sacramental dimensions that will be in heaven either literally or in heaven. Amazingly, they are! Let us develop it:

No Eternal Mark, but Eternal Activity

Let us start with the natural life sacraments:

Firstly, obviously, our natural existence will be in heaven forever, elevated.

Next, the literal Eucharist will not be in heaven, but COMMUNION will be; we will have COMMUNION at the table of heaven with our brothers and sisters; knowing one another, our lives, our love, sharing what has happened, our gifts; also, the sabbath; the Eucharist is supremely celebrated on the sabbath. Heaven is the eternal sabbath, the New Creation.

Next, we know that literal Marriage will cease, but figuratively, we will corporately be married to to Jesus, the Wedding Feast of the Lamb and His Bride. Jesus will "penetrate our inmost being" with His truth, mystery and love, and we will receive it into our souls, conceive it, and offer ourselves back to Him in eternal spiritual ecstasy.

This completes the first chord, or Cmaj. Now for the second, Bdim:

2 Baptism

5. Confirmation

7 Holy Orders

No Eternal Activity but an Eternal Mark

With these sacraments, there is something to note here: the activity of the sacrament does not persist, but the indelible mark does. We can show this by walking through these sacraments:

Baptism leaves an indelible mark on the soul, an eternal mark, but the activity will not persist. Why? Because faith is not needed as God is right in front of you. We see God. No faith is necessary when you see what you merely believed in. Similarly, there is no repentance in heaven since there is no sin to repent of. In fact, we do not even need to try to turn away from sin, since there is no temptation, whether from a fallen world, or a fallen spirit. There is concupiscence in heaven. We are sinless, utterly purged. Hence, again, no repentance.

Confirmation: it leaves an indelible, eternal mark, the mark of the Spirit, of its gifts, of the character of a mature member of Jesus’ True Society of Holy Ones. But the activity of Confirmation will never be again. Why? Because the seven precious gifts you received were to help you get to heaven, to weather the adult challenges to the faith. But in heaven, you have won the victory. You have won the race and now collect the winnings. You are now ultimately mature, and forever victorious. You do not need Wisdom, for you behold infinite Wisdom before you, never to lose it. You do not need Understanding, for, as the beloved St Francis insinuates, you understand as you are understood, and vice versa. You do not need counsel, for you know what is right and wrong and have conquered the battle to live what is right. You do not need courage, for never again will you be faced with suffering to remain true to God. And so forth for knowledge, piety, and awe. Hence, confirmation ceases since it was intended to help you be saved as an adult, and you are now saved. Confirmation has served its purpose and is over with.

Finally, Holy orders leaves an indelible mark: once a priest or deacon, forever a priest or deacon. But the activity no longer exists. For no one offers the Mass anymore. Why do you want to eat God when He is right before in a direct presence? God, the Son, is right before you. We no longer eat God, for we see Him as He is. Too, no have need for Bishops to preserve the ark of the Church in the storm, for in heaven, the Church has no storm, no tumultuous waves of heretics, schismatics, infidels, relativists, communists and demons to assault her. The Church is forever triumphant. No one in heaven is in danger of being deceived, so as to nullify the need of Popes and Bishops to steer away from false teaching. Everyone in heaven knows the full truth, and they get it from God’s lips themselves, not bishops. But, again the MARK of holy orders is indelible and forever.

To wrap up what we have shown, then is this:

Each of these two chords has different characteristics. in this second chord, you have the sacraments of eternal sign, the indelible character and mark persists forever, but the ACTIVITY of the sacrament does not. Whereas in the first chord, there is no indelible, eternal mark, but the principle of the ACTIVITY persists.

What about the final chord? Well, that would be the notes left over that did not make the cut, that is, the notes of the full implications of minimum foretaste of heaven? Well, if our analogy would go on to have an icing on the cake, we would expect two things;

Firstly, that these notes would describe sacramental steps that will never be in heaven ever, whether in mark or principle, but that quite possibly might be in purgatory temporarily, and, if it were possible, in deprivation in hell forever.

Secondly, that in light of the first aspect above, the chord might be minor, or sad.

It turns out that both of these happen perfectly!

Let us probe it:

Sacramental Signs that will NEVER be in Heaven.

To start, what the notes left over, or sacraments?

Well, the chords we had were 1 4 6 and 2 5 7

This leaves 3 8 9. Note, there is nine because the final step is an added note beyond the octave, namely, natural death, which places us one note down from the lower octave C, or B.

So what are the sacramental steps 3, 8, 9?

They are:

3. Confession

8. Anointing

9. Death

You can see clearly that none of these in any sense will be in heaven.

Confession

There is no sin in heaven. Nor any penance to do since purgatory will have taken all of that if necessary.

Anointing

Once again, no sin, no suffering. There is no suffering in heaven. One does not need to be strengthened to bear suffering in heaven. In heaven, they have made it.

Finally,

Natural Death

Natural death does not exist in heaven. Before the resurrection, only the soul is there; yet there is no dead body. Moreover, the saints are more alive than anyone on earth.

While we are at it, all these principles exist in purgatory or hell, whether in effect, or in deprivation.

Purgatory:

Confession: penance; in purgatory, one is completing one's penance.

Anointing: suffering is in purgatory. We did not carry enough of the cross.

And Natural Death. Natural death is the temporal punishment for original sin. And the souls in purgatory are paying for temporal punishment.

The Horrors of Hell:

Hell is just all of these but in eternal horror.

Confession

Everyone in hell wishes they had gone to confession. But it is too late. And their sins persist in hell, since one is eternally fixed on their last end at death. What does that mean? It means that those who die fixed on this world are forever desiring this world forever. When you die, your soul fixes itself forever on what you last chose before death. So if you chose wealth over God in your last breath, then forever will you want money instead of God. But no satisfaction, and consequently, forever will you be in greed, yet never attaining its end. It will be eternal frustration, since this world, or anything in it, can never completely fulfill you, only God.

But those who stay close to Jesus and Mary's Hearts will avoid this. For one cannot at one time love Jesus and Mother Mary with all their heart and lay their head upon their bosom and at the same time want sex or money as their ultimate desire. Mary is the gateway to heaven, hence, the rosary.

Anointing

Anointing is a last minute chance to get right with God. The souls in hell will have resisted Gods' offer of mercy unto the bitter end. So the demons will mock them that they threw away even the last chance. Too, suffering: people who do not love God tend to avoid the cross and seek pleasure. Hence, now they have the opposite. The counter-suffering of anointing. But in this case, it is eternal suffering in horror.

Finally,

Natural Death

“And the second death has no power over them.” Apocalypse 20; their natural death is only further finalized in their supernatural death, which is hell. Then, in the resurrection, their bodies will come back in horror and disgrace (Dan. 12), and their eternal death will persist forever.

Consequently, we have shown that confession, anointing and natural death do not exist in heaven in any conceivable sense, but will exist, at least in some principles, temporarily in purgatory, and forever in hell. Also, we note the corollary that all other notes in the sacramental scale that form the chords from the foretaste of heaven do exist in heaven, whether in mark or activity by principle.

There is now, a final anecdote to our discussion today.

The Final Chords of Ultimate Sorrow and Restful Joy and Peace

What about the chord of Confession, Anointing, and Death? Well, the chord formed from confession, anointing and death is an ominous minor chord, meaning, all the notes that are not happy in the first two chords are in these last three notes: 3, 8, 9, or derivatively as follows:

3 is Am

8 is C, which is the primary emphasis note of Am, and

9, B. B is diminished. B is a secondary complex note that makes the minor chord very emphasized as minor. it is ominous.

This is in contrast to the major equivalent. Basically, these last two notes, CB, or derivatively, 8, 9, have stark contrast in different contexts. In our current context, they are overseen by Am, and so give a profound sense of ominous sorrow. BUT, if we change the oversight from the primary note, of Am, to the primary note of joy, or C, then, a powerful thing happens. Here, the chord becomes, C B, or C maj7. This is also what would happen if we continued to form the heaven chords by the rule: CGE would add on the lower octave C, CGEC, and BFD would add on its lower octave of B, BFDB so that the full notes of heaven would include the final C and B, hence forming Cmaj7 anyway. But here is the thing: rather than AmCB, which is very sad and ominous, Cmaj7 is a beautiful chord that conveys a heavenly peace and rest, and this, precisely by the trailing maj7, or B. This is completely appropro since heaven has a final resting sense to it.

In conclusion, the descending scale of sorrow, from octave to octave, perfectly describes heaven and hell in its analogy!




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