THEOSOPHICAL
TALKS AT ADYAR
The Inner Life
(First Series)
BY
C. W. Leadbeater
THEOSOPHICAL PUBLISHING HOUSE
ADYAR, MADRAS, INDIA
KROTONA, HOLLYWOOD,
LOS ANGELES, CALIFORNIA
1917
FOREWORD TO THE INDIAN EDITION
Our evening “Talks” at the Theosophical Headquarters at Adyar have
become quite an institution, and a very considerable amount of information, due
to new research, often arising from some question put by a student, is given in
this friendly and intimate circle. Our good Vice-President, Sir S. Subramania
Iyer, found so much help and illumination from these talks, that he earnestly
wished to share his pleasure with his brethren in the outer world, and gave a
sum of money to help in their publication. I cordially endorse his view of
their value, and commend this volume and those which will follow it to the
earnest study of all our members. A second series is ready for the press, but
the date of its issue will depend partly on the reception given tot he present.
ANNIE
BESANT
INTRODUCTION
I wish that I could help my American readers to realise the
conditions under which this book has been produced. The Theosophical Society as
a whole does not by any means sufficiently understand or appreciate the work
done at its Headquarters, and although for you in America it is away on the other
side of the earth, I should like to help you to see it as it is. Readers of the
“Messenger” must at least, have some general idea of the appearance of
the place, and must know something of the life which is lived here-- a long
life, a strenuous life, and a life lived under very peculiar conditions.
Nowhere else in the world at this present moment is there such a centre of
influence-- a centre constantly visited by the Great Ones, and therefore bathed
in their wonderful magnetism. The vibrations here are marvellously stimulating,
and all of us who live here are therefore constant strain of a very peculiar
kind, a strain which brings out whatever is in us. Strong vibrations from other
planes are playing all the while upon our various vehicles, and those parts of
us which can in any sense respond to them are thereby raised, strengthened and
purified. But it must be remembered that there is another side to this. There
may well be in each of us some vibrations the character of which is too far
removed from the level of these great influences to fall into harmony with
them, and where that is the case intensification will still take place, but the
result may well be evil rather than good. To live at Adyar is the most glorious
of all opportunities for those who are able to take advantage of it, but its
effect on those who are constitutionally unable to harmonize with its
vibrations may be dangerous rather than helpful. If a student can bear it he
may advance rapidly; if he cannot bear it he is better away.
The workers here live mostly in the great central building, within
the immediate aura of the shrine room and the President. The students live
chiefly half-a-mile away at various other houses, though all within the large
estate which now belongs to the Society. Each during the day does his own work
in his own way, but in the evening we all gather together upon the roof of the
central building, in front of the President' s rooms, formerly occupied by
Madame Blavatsky herself, and there, under the marvellous night sky of India,
so infinitely more brilliant than anything that we know in what are miscalled
temperate climes, we sit and listen to her teaching. All through the summer of
last year, so much of which she spent in a tour through the United States,
it fell to my lot to take charge of the meetings of the students here. In the
course of that time I delivered many informal little addresses and answered
hundreds of questions. All that I said was taken down in shorthand, and this
book is the result of those notes. In a number of cases it happened that what
was said on the roof at the meetings was afterwards expanded into a little
article for The Theosophist or The Adyar Bulletin; in all
such cases I reprint the article instead of the stenographic report, as it has
had the advantage of certain corrections and additions. Necessarily a book of
this sort is fragmentary in its nature; necessarily also it contains a certain
amount of repetition; though this latter has been excised wherever possible.
Many of the subjects treated have also been dealt with in my earlier books, but
what is written here represents in all cases the result of the latest
discoveries in connection with those subjects. The subjects have been
classified as far as possible, and this volume represents the first series,
containing five sections. The second volume, containing the nine remaining
sections, is now in the printer' s hands. A list of the subjects of which it
will treat will be found at the end of this volume.
C.
W. LEADBEATER
Adyar,
July, 1910.
CONTENTS
First Section
|
The Great Ones and the way to Them
|
THE GREAT ONES
|
THE WORK OF THE CHRIST
|
THE WORK OF THE MASTERS
|
MASTERS AND PUPILS
|
THE PATH OF PROGRESS
|
THE ANCIENT MYSTERIES
|
Second Section
|
Religion
|
THE LOGOS
|
BUDDHISM
|
CHRISTIANITY
|
SIN
|
THE POPE
|
CEREMONIAL
|
PRAYER
|
THE DEVIL
|
HINDUISM
|
CASTES
|
SPIRITUALISM
|
SYMBOLOGY
|
FIRE
|
Third Section
|
The Theosophical Attitude
|
COMMON-SENSE
|
BROTHERHOOD
|
HELPING THE WORLD
|
CRITICISM
|
PREJUDICE
|
CURIOSITY
|
KNOW THYSELF
|
ASCETICISM
|
SMALL WORRIES
|
KILLING OUT DESIRE
|
THE CENTRE OF MY CIRCLE
|
OUR DUTY TO ANIMALS
|
SYMPATHY
|
OUR ATTITUDE TOWARDS CHILDREN
|
THE FEAR OF DEATH
|
CO-OPERATION
|
A DAY OF LIFE
|
MEDITATION
|
Fourth Section
|
The Higher Planes
|
NIRVANA
|
THE TRIPLE SPIRIT
|
BUDDHIC CONSCIOUSNESS
|
EXPERIENCE
|
THE SPHERES
|
Fifth Section
|
The Ego and his Vehicles
|
THE EGO AND THE PERSONALITY
|
COUNTERPARTS
|
COLOURS IN THE ASTRAL BODY
|
THE CAUSAL BODY
|
THE DESIRE-ELEMENTAL
|
LOST SOULS
|
THE FOCUS OF CONSCIOUSNESS
|
FORCE-CENTRES
|
THE SERPENT-FIRE
|
OBSESSION AND INSANITY
|
SLEEP
|
SOMNAMBULISM
|
THE PHYSICAL BODY
|
TOBACCO AND ALCOHOL
|
First Section
The Great Ones and the Way to Them
THE INNER LIFE
FIRST SECTION
THE GREAT ONES
1.
STUDENTS OF OCCULTISM-- even those who have been students for many
years-- sometimes seem to fail to realise the Masters as They truly are. I have
often found people thinking of Them as some kind of angels or devas, or, at any
rate, as so far removed from us by Their greatness that it is scarcely possible
for us to derive much help from Them. Their greatness is indisputable, and from
that point of view the gulf between Them and ourselves may well seem
incalculable in its extent; and yet from another point of view They are very
close to us, so that Their sympathy and help are very near and very real. That
our thought on the subject may be clear, let us first of all try to define
exactly what we mean by the term “Master.”
2.
We mean by it always one who is a member of the Great White Brotherhood--
a member at such a level that He is able to take pupils. Now the Great White
Brotherhood is an organization unlike any other in the world, and for that
reason it has often been misunderstood. It has sometimes been described as the
Himalayan or the Tibetan Brotherhood, and the idea has been conveyed of a body
of Indian ascetics residing together in a monastery in some inaccessible
mountain fastness. Perhaps this has risen largely from the knowledge of the
facts that the two Brothers principally concerned in the foundation and work of
the Theosophical Society happen at the moment to be living in Tibet, and to be
wearing Indian bodies. To comprehend the facts of the case it may be better to
approach its consideration from another point of view.
3.
Most of our students are familiar with the thought of the four stages of
the Path of Holiness, and are aware that a man who has passed through them and
attained to the level of the Asekha has achieved the task set before humanity
during this chain-period, and is consequently free from the necessity of
reincarnation on this planet or on any other. Before him then open seven ways
among which he must choose. Most of them take him away from this earth into
wider spheres of activity, probably connected with the solar system as a whole,
so that the great majority of those members of our humanity who had already
reached this goal have passed entirely out of our ken.
4.
The limited number who are still working directly for us may be divided
into two classes-- those who retain physical bodies, and those who do not. The
latter are frequently spoken of under the name of Nirmanakayas. They hold
themselves suspended as it were between this world and nirvana, and They devote
the whole of Their time and energy to the generation of spiritual force for the
benefit of mankind. This force They pour into what may be described as a
reservoir, upon which the Masters and their pupils can draw for the assistance
of Their work with humanity. The Nirmanakaya, because He remains to this extent
in touch with the lower planes, has been called ` a candidate for woe,' but that
is misleading. What is meant is that He has not the joy of the higher work, or
of the nirvanic levels. He has chosen to remain upon lower planes in order to
help those who still suffer. It is quite true that to came back from the higher
life into this world is like going down from the fresh air and glorious sunlight
into a dark and evil-smelling dungeon; but the man who does this to help some
one out of that dungeon is not miserable and wretched while there, but full of
the joy of helping, notwithstanding the greatness of the contrast and the
terrible feeling of bondage and compression. Indeed, a man who refused such an
opportunity of giving aid when it came to him would certainly feel far more woe
afterwards, in the shape of remorse. When we have once really seen the spiritual
misery of the world, and the condition of those who need such help, we can never
again be careless or indifferent about it, as are those who have not seen.
5.
Fortunately those of us who have seen and realized this have ever at our
command a means whereby we can quite really and definitely help. Tiny though our
efforts may be as compared with the splendid outpouring of force of the
Nirmanakaya, we also can add our little drops to the great store of force in
that reservoir. Every outpouring of affection or devotion produces a double
result-- one upon the being to whom it is sent, and another upon ourselves, who
sent it forth. But if the devotion or affection be utterly without the slightest
thought of self, it brings in its train a third result also. Ordinary affection
or devotion, even of a high kind, moves in a closed curve, however large that
curve may be, and the result of it comes back upon the sender. But the devotion
or affection of the truly unselfish man moves in an open curve, and though some
of its affects inevitably react upon the sender, the grandest and noblest part
of its force ascends to the LOGOS Himself, and the response, the magnificent
response of benediction which instantly pours forth from Him, falls into that
reservoir for the helping of mankind. So that it is within the power of every
one of us, even the weakest and the poorest, to help the world in this most
beautiful manner. It is this adding to the reservoir of spiritual force which is
really the truth that lies et the back of the Catholic idea of works of
supererogation.
6.
The still more limited number of adepts who retain physical bodies remain
in even closer touch with us, in order to fill certain offices, and to do
certain work necessary for our evolution; and it is to the latter that the names
of the Great White Brotherhood and the Occult Hierarchy have sometimes been
given. They are, then, a very small number of highly advanced men belonging not
to any one nation, but to the world as a whole. On the physical plane They do
not live together, though They are of course in continual communication on
higher planes. Since They are beyond the necessity of rebirth, when one body
wears out They can choose another wherever it may be most convenient for the
work They wish to do, so that we need not attach any special importance to the
nationality of the bodies which They happen to be wearing at any particular
time. Just now, several of those bodies are Indian, one is Tibetan, one is
Chinese, two at least are English, one is Italian, one Hungarian, and one
Syrian, while one was born in the island of Cyprus. As I have said, the
nationality of these bodies is not a matter of importance, but I mention these
in order to show that it would be a mistake to think of the ruling Hierarchy as
belonging exclusively to one race.
7.
Reverence restrains us from saying much of the great Head of this
Hierarchy, in Whose hands is the fate of the continents, in Whose name all
initiations are given. He is one of the very few now remaining upon earth of the
Lords of the Flame, the Children of the Fire-mist, the great beings who came
down from Venus nearly eighteen million years ago to help and to lead the
evolution of humanity on our chain. These Great Ones did not take bodies from
our then entirely undeveloped humanity, but made for themselves bodies in
appearance resembling ours by the force of Their will, a kind of permanent
materialization. At that period, and for long after it, no members of our
humanity were sufficiently developed to fill any of the higher offices in this
Hierarchy, and consequently we needed and received this help from without.
Gradually, as humanity has evolved, it has become more and more able to provide
for itself, and the great Lords of the Flame have been set free to go to the
help of yet other evolutions. But one of Them still holds this, the highest
office of all-- the position of the KING Who guides and controls all evolution
taking place upon this planet-- not only that of humanity and of the animal,
vegetable, mineral and elemental kingdoms below it, but also of the great
non-human kingdoms of the nature-spirits and the devas, some of which rise so
far above it
8.
Under Him are various Heads of Departments, the broad outlines of whose
work are more within our comprehension than His. Though the details are far
beyond us, we can form some slight idea of what must be the manifold
responsibilities and activities of the Manu of a Root-race; and perhaps we can
to some extent image to ourselves the duties of Him who is Minister of Religion
in this world-kingdom-- who sends forth religion after religion, suiting each to
the needs of a particular type of people and to the period of the world' s
history in which it is launched, sometimes deputing one of His subordinates to
found it, sometimes even incarnating Himself for that purpose, as He may see
fit. This Minister of Religion is often called in the East the Bodhisattva-- one
who is about to become a BUDDHA. The previous holder of that high office was He
whom we call the Lord Gautama BUDDHA. The attainment of “Buddhahood is not
simply the gaining of enlightenment; it is also the taking of a great and
definite initiation, and the man who has taken that step cannot again incarnate
upon earth, but hands over His work to His successor, and usually passes away
altogether from any connection with earth.
9.
The Lord Gautama, however, still remains to a certain extent within touch
of the world, in order that He may still be able to help it. Once in each year
He still shows Himself to the brotherhood of adepts, and pours down His blessing
upon them, to be passed through them to the world at large; and He may still be
reached in certain ways by those who know how. Mrs. Besant has told us, in some
of her recent writings, how He incarnated over and over again as the great
teacher of the earlier sub-races of the Aryan race, how he was Hermes-- the
founder of the Egyptian Mysteries-- also the first and greatest Zoroaster, the
original founder of the worship of the sun and fire, and again He was Orpheus,
the founder of the Greek Mysteries. Those mentioned of course were not His only
births, for in the course of our researches into the past we have seen Him as
founder of other religions than these.
10.
The statement made in some of the earlier Theosophical works that He was
reborn as Shankaracharya is an error, for from an occult point of view the two
great teachers were on entirely different lines. There was, however, a certain
reason at the back of the statement in the fact that some of the vehicles
prepared by one of them were also utilized by the other, as Madame Blavatsky has
explained in the third volume of The Secret Doctrine.
11.
The deep reverence and the strong affection felt for the Lord Gautama all
over the East are due to two facts. One of these is that He was the first of our
humanity to attain to the stupendous height of Buddha-hood, and so He may be
very truly described as the first-fruits and the leader of our race. (All
previous BUDDHAS had belonged to other humanities, which had matured upon
earlier chains.) The second fact is that for the sake of hastening the progress
of humanity, He took upon Himself certain additional labours of the most
stupendous character, the nature of which it is impossible to comprehend. It is
stated that when the time came at which it was expected that humanity would be
able to provide for itself some one who was ready to fill this important office,
no one could be found who was fully capable of doing so. But few of our earthly
race had then reached the higher stages of adeptship, and the foremost of these
were two friends and brothers whose development was equal. These two were the
mighty Egos now known to us as the Lord Gautama and the Lord Maitreya, and in
His great love for mankind the former at once volunteered to make the tremendous
additional exertion necessary to qualify Him to do the work required, while His
friend and brother decided to follow Him as the next holder of that office
thousands of years later.
12.
In those far-off times it was the Lord Gautama who ruled the world of
religion and education; but now He has yielded that high office to the Lord
Maitreya, whom western people call the Christ -- who took the body of the
disciple Jesus during the last three years of its life on the physical plane;
and those who know tell us that it will not be long before He descends among us
once again, to found another faith. Anyone whose mind is broad enough to grasp
this magnificent conception of the splendid reality of things will see instantly
how worse than futile it is to set up in one' s mind one religion as in
opposition to another, to try to convert any person from one to another, or to
compare depreciatingly the founder of one with the founder of another. In the
last case indeed it is especially ridiculous, because the two founders are
either two pupils of the same school, or two incarnations of the same person,
and so are entirely in accord as to principles, though They may for the time be
putting forward different aspects of the truth to suit the needs of those to
whom They speak. The teaching is always fundamentally the same, though its
presentation may vary widely. The Lord Maitreya had taken various births before
He came into the office which He now holds, but even in these earlier days He
seems always to have been a teacher or high-priest.
13.
It is now generally known that the two Masters who have been most
intimately concerned with the foundation and the work of the Theosophical
Society have taken respectively the offices of temporal and spiritual leader of
the new sixth root-race, which is to come into existence in seven hundred years'
time. The Manu, or temporal leader, is practically an autocratic monarch who
arranges everything connected with the physical-plane life of the new race, and
endeavours in every way to make it as perfect an expression as possible of the
idea which the LOGOS has set before Him for realization. The spiritual teacher
will be in charge of all the various aspects of religion in the new race, and
also of the education of its children. It is clear that one of the main objects
of the foundation of the Theosophical Society was that these two Masters might
gather round Them a number of men who would be intelligent and willing
co-operators in this mighty work. Round Them will be grouped others who are now
Their pupils, but will by that time have attained the level of adeptship.
14.
We may then set before ourselves as a goal the privilege of being chosen
to serve Them in this wonderful work for the world which lies before Them. There
will be ample opportunity for the display of all possible varieties of talent,
for the work will be of the most varied character. Some of us will no doubt be
attracted to one side of it and some to the other, largely according to the
predominance of our affection for one or other of its great Leaders. It has
often been said that the characteristic of one is power, and of the other love
and compassion, and this is perfectly true, though, if it is not rightly
understood, it may very easily prove misleading. One of the Masters concerned
has been a ruler in many incarnations, and was so even in the earlier part of
this one, and unquestionably royal power shows forth in His every gesture and in
the very look of His eyes, just as surely as the face of His brother adept beams
ever with overflowing love and compassion. They are of different rays or types,
having risen to Their present level along different lines, and this fact cannot
but show itself; yet we should mistake sadly if we thought of the first as in
any degree less loving and compassionate than His brother, or of the second as
lacking anything of the power possessed by the first. Other Masters also will be
engaged in this work, and it may well be that some of us may have made our link
through one of Them.
15.
It is probable that even the Masters who are by name best known to you
are not so real, not so clear, not so well-defined to you as They are to those
of us who have had the privilege of meeting Them face to face and seeing Them
constantly in the course of our work. Yet you should endeavour by reading and
thinking of Them to gain this realization, so that the Masters shall become to
you not vague ideals but living men-- men exactly as we are, though so
enormously more advanced in every respect. They are men most emphatically, but
men without failings, and so to us They seem like gods on account of the power,
love and compassion radiating from Them. It is most significant that, in spite
of the awe necessarily produced by the sense of this tremendous power, in Their
presence one never feels in the least afraid or embarrassed, but always
uplifted.
16.
The man who stands before one of Them cannot but feel the deepest
humility, because of the greatness of the contrast between himself and the
Master. Yet with all this humility he yet feels a firm confidence in himself,
for since the Master, who is also man, has achieved, that achievement is clearly
possible even for him. In His presence everything seems possible and even easy,
and one looks back with wonder on the troubles of yesterday, unable now to
comprehend why they should have caused agitation or dismay. Now at least, the
man feels, there can never again be trouble, since he has seen the right
proportion of things. Now he will never again forget that, however dark the
clouds may be, the sun is ever shining behind them. The vibrations of the
Masters are so strong that only those qualities in you which harmonize with them
are called out, so that you will feel the uttermost confidence and love, and the
desire to be always in His presence. It is not that you forget that you have
undesirable qualities in you, but you feel that now you can conquer them, and
you do not in the least mind His knowing all about them, because you are so
certain that He understands perfectly, and to understand all is to pardon all.
17.
It may perhaps help us to realize the human side of our Masters if we
remember that many of Them in comparatively recent times have been known as
historical characters. The Master K. H., for example, appeared in Europe as the
philosopher Pythagoras. Before that He was the Egyptian priest Sarthon, and on
yet another occasion chief-priest of a temple at Agade, in Asia Minor, where He
was killed in a general massacre of the inhabitants by a host of invading
barbarians who swooped down upon them from the hills. On that occasion He took
immediately the body of a Greek fisherman, which had been drowned in his attempt
to escape, and in that body the Master journeyed on to Persia, where he rendered
great assistance to the last of the Zoroasters in the founding of the modern
form of the Mazdayaznian religion. Later He was the flamen of the Temple of
Jupiter in Rome, and later still Nagarjuna, the great Buddhist teacher. We have
found Him many times in our researches into the past lives of some members of
our group, but almost always as a priest or teacher.
18.
Again, in these researches into the remote past we have frequently found
the disciple Jesus, who in Palestine had the privilege of yielding up His body
to the Christ. As a result of that act He received the incarnation of Apollonius
of Tyana, and in the eleventh century He appeared in India as the teacher
Ramanujacharya, who revived the devotional element in Hinduism, and raised it to
so high a level.
19.
No doubt some of you have heard a good deal about other Masters besides
the two who principally take charge of Theosophical work. Another Master, for
example, dictated for us Light on the Path and The Idyll of the
White Lotus, while yet another has taken charge of a great deal of the work
in Europe, and has written for us some of the most splendid works in the whole
realm of literary activity. Then the one who was once the disciple Jesus stands
ready especially to guide the various activities of the Christian Churches. Yet
another looks especially after the work here in India.
20.
Thus it may be seen that the evolution of the world is by no means left
to itself, to get along as best it may, as people so often rashly suppose; on
the contrary, it is being directed. For this Hierarchy of adepts is actually
managing it, as far as it is possible to manage it while leaving its inhabitants
their own free-will. The members of the Brotherhood, through Their agents, are
constantly trying to work with the important people of the world, putting advice
and suggestions into their minds, endeavouring to move them onwards towards the
great future of Universal Brotherhood when war shall have disappeared. But we
must remember that the karma of all the people concerned has to be considered
and respected. It would no doubt be easy to force the world along at a far more
rapid rate, but that would not be for the real advantage of the people
concerned. The Master K. H. once said in a letter which I received from Him: “Of
course I could easily tell you exactly what to do, and of course you would do
it, but then the karma of the act would be mine and not yours, and you would
gain only the karma of prompt obedience.”
21.
Men have to learn to be not merely intelligent servants; they have to
learn to be co-workers, because they themselves will have the same work to do
some day, and if they are to be fit for greater responsibilities in the future
they must be willing to take up the smaller responsibilities now. Sometimes, it
is true, a really great opportunity or responsibility of worldwide importance
comes to one of us, but that may perhaps be once in many hundreds of lives. When
it comes we shall take it or miss it, according as we have or have not been in
the habit of taking the smaller opportunities of daily life, so that we have got
into the habit of doing the right thing, and shall do it automatically at the
critical moment. Our opportunities of doing good or harm are usually but small
as regards the world as a whole; but when we have learnt invariably and
automatically to choose the right in these smaller matters, the Great
Brotherhood will feel it safe to trust us in larger matters.
22.
It is indeed well that we should try to understand these Great Ones, not
as a mere matter of curiosity and interest, but in order that we may realise
Them as They are, and comprehend that They are men just as we are, varying among
Themselves just as we vary, although at so much higher a level. Wisdom, power
and love are present in all of Them equally, yet They are by no means all alike.
They are individuals just as we are. They are at the top of the ladder of
humanity, but let us not forget that we are somewhere on its lower rungs, and
that one day we also shall reach Their level and stand where They stand.
23.
One important fact about Them is Their all-round development. If we
examine ourselves we shall be sure to find that we are to some extent
disproportionate in our development-- one-sided in certain respects. Some of us
are full of scientific faculty and intellectual development, but sadly lacking
in devotion and compassion; others are full of whole-souled devotion, but
defective on the intellectual side. A Master is perfect along both these lines,
as may easily be seen when we think of the splendid intellect of Pythagoras
along with the love and compassion of the Master K. H.
24.
We must not misunderstand Their wonderful knowledge. In order to attain
the level of adeptship They must have cast off among others the fetter of avidya
or ignorance, and it is often said that to cast off ignorance one must attain
all-knowledge. Yet we know from personal acquaintance with Them that this is not
so in the mere literal sense; for example, there are Masters who do not know all
languages, others who are not artists and musicians, and so on. I think that
what is really meant by casting off the fetter of ignorance is the acquisition
of a power by which They can at any moment command any knowledge upon any
subject which They happen to require. They certainly have not all facts stored
within Their physical brains but equally certainly They can very quickly obtain
any knowledge of which They have need. As to the question of languages, for
example, if a Master wishes to write a letter in a language which He does not
know, He very frequently employs the brain of a pupil who is acquainted with
that language, throwing the ideas into that pupil' s brain, and then employing
the words in which He sees them clothe themselves. If a man speaks to Them in a
language which They do not understand, They can instantly grasp on the mental
plane the thought that lies behind the incomprehensible words.
25.
Üi0 It is often asked whether an ordinary man who met a Master on the
physical plane would instantly recognize Him as such. I do not see any reason
why he should. He would certainly find the Adept impressive, noble, dignified,
holy and serene. He could hardly fail to recognize that he was in the presence
of a remarkable man; but to know certainly that that man was an adept it would
be necessary to see His causal body, which of course the ordinary man could not
do. In that causal body the development would show by its greatly increased
size, and by a special arrangement of the colours, which would differ for each
of the seven great types. But all this would be quite out of the reach of the
ordinary man whom we are postulating.
26.
Adepts have no definite external peculiarities by which They may be
recognized, though there is a great calmness and benevolence common to Them all;
Their faces are stamped always with a joyous serenity, the peace which passeth
all understanding. Most of Them are distinctly handsome men, because Their
physical bodies are perfect, for They live in an absolutely hygienic way, and
above all They never worry about anything. In the case of most of us there is
still a great deal of karma of various kinds to be worked out and among other
things this modifies the appearance of our physical bodies. In Their case all
karma is long ago exhausted, and consequently the physical body is a perfect
expression on the physical plane of the Augoeides or glorified body of the Ego.
Not only therefore is the body of a Master usually splendidly handsome, but also
any new body that He may take in a subsequent incarnation will be an almost
exact reproduction of the old one, because there is nothing to modify it.
27.
Another remarkable fact is that They are able to preserve Their physical
bodies very much longer than we can-- owing no doubt to the perfect health and
absence of worry which we have already mentioned. Almost all of the Masters whom
we know appear as men in the prime of life, yet in many cases there is testimony
to prove that Their physical bodies must have long passed the ordinary age of
man. I have heard Madame Blavatsky say that her Master as He appears now does
not look a day older than when she first saw Him in her childhood sixty years
before. In one case only, that of a Master who has recently attained adeptship
in the body which He is still wearing, there is a certain ruggedness in the
face; which is doubtless the result of some remainder of past karma brought over
into this incarnation, but I think we may feel sure that when He chooses to take
another body that characteristic will not persist.
28.
Probably They are more silent than most men; busy people have not much
time for casual talk, and They are out of all proportion the busiest people in
the world. Their pupil Madame Blavatsky was the most brilliant conversationalist
that I have ever met, but she never made talk for the sake of making it. So with
Them; a Master never speaks without a definite object in view, and His object is
always to encourage, to help or to warn. He speaks always gently and with the
greatest kindness, though He often betrays a very keen sense of humour; yet the
humour itself is always of the kindly order, and is used never to wound, but
always to lighten the troubles of the way, or to soften some necessary rebuke.
Certainly a man who has no sense of humour would not be likely to make much
progress in occult matters.
29.
The number of adepts who retain physical bodies in order to help the
evolution of the world is but small-- perhaps some fifty or sixty in all. But it
must be remembered that the great majority of these do not take pupils, as They
are engaged in quite other work. Madame Blavatsky employed the term adept very
loosely, for in one place she actually speaks of adepts who have been initiated,
and adepts who have not been initiated. In all later writings we have reserved
the word “initiate” for those who have passed at least the first of the four
great stages upon the Path of Holiness, and the word adept we have restricted to
those who have attained the Asekha level, and so have finished the evolution
required of them in this chain of worlds. The consciousness of the Asekha rests
normally upon the nirvanic or atmic plane while his physical body is awake. But
out of the number who have already attained adeptship only the very small
proportion above-mentioned retain physical bodies, and remain in touch with the
earth in order to help it; and out of this a still smaller proportion are
willing under certain conditions to accept men as pupils or apprentices; and it
is to these last (the smallest number) only that we give the name of Masters.
Yet few though They be Their office is of incalculable importance, since without
Their aid it would be impossible for man to enter the portals of initiation.
30.
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31.
THE WORK OF THE CHRIST
32.
You ask about the Great One whom we call the Christ, the Lord Maitreya,
and about His work in the past and in the future. The subject is a wide one--
one also about which it is somewhat difficult for us to speak with freedom, on
account of the restrictions with which we are hedged round. Possibly the
suggestion may be of use to you that there is what we may call a department of
the inner government of the world which is devoted to religious instruction--
the founding and inspiring of religions, and so on. It is the Christ who is in
charge of that department; sometimes He Himself appears on earth to found a
great religion and sometimes He entrusts such work to one of His more advanced
assistants. We must regard Him as exercising a kind of steady pressure from
behind all the time, so that the power employed will flow as though
automatically into every channel anywhere and of any sort which is open to its
passage; so that He is working simultaneously through every religion, and
utilizing all that is good in the way of devotion and self-sacrifice in each.
33.
The fact that these religions may be wasting their strength in abusing
one another upon the physical plane is of course lamentable, but it does not
make much difference to the fact that whatever is good in each of them is being
simultaneously utilized from behind by the same great Power. This is true of
course of all movements in the world; every ounce of the good in them is being
used as a channel, while the evil in them is in each case just so much
regrettable waste of force which might have been utilized if the people had been
more sensible. The section in The Secret Doctrine entitled The
Mystery of Buddha gives a good deal of information as to the relations
between the Heads of this department of Religion, and it may give some useful
hints as to the Christ also. This is a subject of paramount interest to the
members of our Society, since one of our Masters has a specially close relation
with that department.
34.
As to the approaching advent of the Christ and the work which He has to
do, you cannot do better than read Mrs. Besant's book on The Changing World.
The time of His advent is not far distant, and the very body which He will
take is even already born among us.
35.
All this was decided many thousands of years ago-- some of it decided
apparently in minute details, though it would seem that there is a good deal of
flexibility with regard to other points. The utter certainty with which these
Great Ones lay Their plans many thousands of years ahead is one of the most
wonderful features of this stupendous work that They do. Sometimes it is open to
those of us who have been able to develop the faculties of the higher planes to
be allowed a glimpse of Their mighty schemes, to witness the lifting of a tiny
corner of the veil which shrouds the future. Sometimes also we have glimpsed
Their plans in another way, for in looking back into the records of the distant
past we have found Them making prophecies, the fulfilment of which is even now
passing before our eyes.
36.
I know of nothing more stirring, more absorbingly interesting, than such
a glimpse. The splendour, the colossal magnitude, of Their plans takes away one'
s breath, yet even more impressive is the calm dignity, the utter certainty, of
it all. Not individuals only, but even nations are the pieces in this game; but
neither nation nor individual is compelled to play any given part. The
opportunity to play that part is given to it or to him; if he or it will not
take it there is invariably an under-study ready to step in and fill the gap.
But, whoever may be the instrument, this one thing at least is utterly certain,
that the intended end will be achieved; through whose agency this will be done
matters very much to the agent but nothing at all to the total progress of the
world. Nineteen hundred years ago Appollonius of Tyana was sent out by the
Brotherhood upon a mission, one feature of which was that he was to found, in
various countries, certain magnetic centres. Objects of the nature of talismans
were given to him, which he was to bury at these chosen spots, in order that the
force which they radiated might prepare these places to be the centres of great
events in the future. Some of those centres have already been utilized, but some
have not, and all these latter are to be employed in the immediate future in
connection with the work of the coming Christ. So that much of the detail of His
work was already definitely planned nearly two thousand years ago, and
arrangements even on the physical plane were being made to prepare for it. When
once we realize this utter certainty, doubt and hesitation, anxiety and worry,
all fade away and we gain a perfect peace and content, and the most absolute
confidence in the Powers who are governing the world.
37.
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38.
THE WORK OF THE MASTERS
39.
The work of the Masters on Their own planes is not easy for us to
comprehend, though we can readily see that Their activity must be tremendous.
The number of adepts still retaining physical bodies is but small, and yet in
Their hands is the care of all the evolutions which are taking place on this
globe. As far as humanity is concerned They seem to divide the world into
parishes, but Their parishes are continents, and an adept is appointed to look
after each. The Theosophical Society appears to be rather of the nature of a
mission sent out from Headquarters, so that those who take part in its
activities are working not for any particular parish or any particular form of
religion, but for humanity as a whole; and it is upon humanity as a whole, or at
least upon humanity in the mass, that the Masters chiefly act. They have a
department which devotes itself to endeavouring to influence in the right
direction the important people of the world-- to affect kings and statesmen in
the direction of peace, to impress more liberal ideas upon great preachers and
teachers, to uplift the conceptions of artists, so that through them the whole
world may be made a little happier and a little better.
40.
But the working of such departments as these is mainly entrusted to Their
pupils, They themselves dealing rather with the egos in their causal bodies;
They devote themselves to pouring spiritual influence upon them-- raying out
upon them as the sunlight radiates upon the flowers, and thereby evoking from
them all that is noblest and best in them, and so promoting their growth. Many
people are sometimes conscious of helpful influences of this description, but
are quite unable to trace them to their source. The causal body of the average
man has as yet almost no consciousness of anything external to itself on its own
plane. It is very much in the condition of the chicken within the egg, which is
entirely unconscious of the source of the heat which nevertheless stimulates its
growth. When any person reaches the stage where he breaks through his shell, and
becomes capable of some sort of response, the whole process takes on a different
form, and is enormously quickened. Even the group-souls of animals on the lower
part of the mental plane are greatly affected and assisted by such influence,
for like sunlight the force floods the entire plane and affects to some extent
everything which is within its radius. In pouring out this force the Masters
frequently take advantage of special occasions and of places where there is some
strong magnetic centre. Where some holy man has lived and died, or where some
relics of such a person create a suitable atmosphere, They take advantage of
such conditions and cause Their own force to radiate along the channels which
are already prepared. When some vast assemblage of pilgrims comes together in a
receptive attitude, again They take advantage of the occasion by pouring Their
forces out upon the people through the channels by means of which they have been
taught to expect help and blessing.
41.
It is owing to assistance of this nature given to us from above that
humanity has progressed even to its present position. We are still in the fourth
round, which should naturally be devoted to the development of desire and
emotion, and yet we are already engaged in the unfolding of the intellect, which
is to be the special characteristic of the fifth round. That this is so is due
to the immense stimulus given to our evolution by the descent of the Lords of
the Flame from Venus, and by the work of the adepts who have preserved for us
that influence and steadily sacrificed Themselves in order that we might make
the better progress.
42.
Those who understand anything of this work, and most especially those of
us who have been privileged to see the Masters doing it, would never for a
moment think of interrupting Them in such altruistic labour as this by
propounding any personal requests. The vast importance of the work which They
are doing, and the enormous amount of it, make it obviously impossible that They
should take up personal work with individuals. In the cases where such work has
to be done it is always delegated to pupils or performed by means of elementals
and nature-spirits. Therefore it becomes emphatically the duty of the student to
fit himself to do some of this lower work, for the very good reason that if he
does not do so, the work will for the present be left undone, since it would be
obviously impossible for the Masters to turn aside from Their far greater work
for the whole world to attend to individual cases. The work of the invisible
helpers on the astral plane would simply not be done unless there were pupils at
the stage where that is the best work that they can do; for so soon as they pass
beyond that stage and can do higher work, the higher work will certainly be
given to them.
43.
People sometimes ask why the Masters so often work through imperfect
instruments; the answer is obviously because They have not time to do the work
themselves, and They must therefore employ such instruments as They have, or the
work will not be done at all. Take for example the writing of books for the
helping of humanity. It is obvious that the Masters could do this very far
better than any of Their pupils can, and by doing it They could entirely avoid
any possibility of erroneous or imperfect statements. But They have absolutely
no time to devote to such work, and therefore if it were not done by pupils it
would remain undone. Besides, if the Masters did it They would take away the
opportunity of making good karma from those who can do it-- certainly not as
well as They, but yet after all well enough for the use of those who know so
very much less.
44.
We must remember that every Master has at His command only a certain
amount of force which, enormous as it seems to us, is still a limited quantity,
and it is His duty to employ this force to the best possible advantage for the
helping of humanity. Therefore it would, if we may say so without irreverence,
be absolutely wrong for Him to waste that force upon anything lower than the
very highest that it can reach, or to spend upon individual cases, however
deserving, that which can be so much better employed for the welfare of all.
45.
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46.
MASTERS AND PUPILS
47.
It has already been said that out of the comparatively small number of
adepts who retain Their physical bodies and fill the offices connected with the
administration of the world under the Great Hierarchy, there is a still smaller
number who accept pupils, and to whom therefore we give the name of Masters. Let
us see then what it means to be a pupil of one of these Masters, what is
expected of one who aspires to this position and what is the work which he has
to do.
48.
First let us have it clearly in our minds that the Masters have
absolutely dedicated themselves to the service of humanity, and that They are
utterly absorbed in the work to the entire exclusion of every other
consideration. In speaking to you on this subject before, I have mentioned that
a Master has only a certain definite amount of force to expend, and that though
the amount of that force seems to us almost incalculable, He is nevertheless
exceedingly careful to use every ounce of it to the best possible advantage.
Obviously to take in hand and instruct a pupil will make some demand upon His
time and upon this store of energy, and since He regards everything from the
standpoint of its use in regard to the promotion of evolution He will not expend
this time and energy upon any man unless He can see that it is a good
investment.
49.
He will take a man as a pupil; or perhaps we should rather say as an
apprentice, when He sees that the amount of time and strength spent in training
him will produce more result eventually than any other way of expending the same
amount-- but not otherwise For example, a man might have many qualifications
which would make him useful as an assistant, but at the same time some one great
fault which would be a constant obstacle in his way, which would nullify much of
the good that he might otherwise do. No Master would accept such a man as a
pupil; but he might say to him: “Go to work and conquer that special fault of
yours, and when you have succeeded I will take you as my assistant, and will
train you further.”
50.
So many of our earnest students are full of the most benevolent and
altruistic feeling, and, knowing themselves to be in this way very different
from the majority of mankind, they sometimes say to themselves, “I am so deeply
anxious to work for humanity; why will not the Master take me in hand and train
me?”
51.
Let us face the facts boldly. The Master will not train you because you
are still full of all sorts of minor imperfections. It is quite true, as you no
doubt feel within yourselves, that your benevolence, your kindliness, your
earnest wish to be helpful, are far greater things on the credit side of the
account than are all these small faults on the debit side. But try to realize
that there are thousands of people in the world who are benevolent and
well-meaning, and that you differ from them only in the fact that you happen to
have a little more knowledge, and so you are able to direct your benevolence
into more definitely useful channels than those others. If these were all the
qualifications required for discipleship, each Master might have thousands of
pupils, and His whole time would be taken up in endeavouring to bring into shape
those few thousands of people, with all their petty little faults on the astral
and physical planes, and in the meantime the Master' s splendid work with the
egos on the higher levels would have to be entirely neglected.
52.
First of all then, to be a pupil of a Master means that one must look
upon life as the Master looks upon it, solely from the point of view of what is
best for the progress of the world. The pupil must be prepared absolutely
to forget himself, to sink his personality entirely, and he must
understand that this is not a mere poetical figure or a fashion of
speech, but that it means just exactly what it says -- that he must
have no personal desires whatsoever, and must be willing to order the whole of
his life according to the work that he has to do. How many of us are there who
are wholeheartedly willing to take even this first step towards accepted
discipleship?
53.
Think what it means to become a disciple. When any man offers himself for
such a position the Master will at once say whether or not He considers him fit
to enter upon the stage of the probationary pupil. If the candidate appears to
be reasonably near the possession of the necessary qualifications the Master may
take him upon probation, which means that he will remain for a period of some
years under very close observation. Seven years is the average time of this
probation, but it may be indefinitely lengthened if the candidate should prove
unsatisfactory, or on the other hand it may be much shortened if it is seen that
he has really taken himself in hand. I have known it to be extended to thirty
years; I have known it to be reduced to five years, and even to three, and in
one quite exceptional case it was only five months. During this period of
probation the pupil is not in any sense in any kind of direct communication with
the Master; he is little likely to hear or to see anything of Him. Nor as a
general rule are any special trials or difficulties put in his way; he is simply
carefully watched in his attitude towards all the little daily troubles of life.
For convenience of observation the Master makes what is called a “living image”
of each such probationary pupil-- that is to say, an exact duplicate of the man'
s astral and mental bodies. This image He keeps in a place where He can easily
reach it, and He places it in magnetic rapport with the man himself, so that
every modification of thought or of feeling in the man' s own vehicles is
faithfully reproduced in the image. These images are examined daily by the
Master, who in this way obtains with the least possible trouble a perfectly
accurate record of his prospective pupil' s thoughts and feelings, and from this
He is able to decide when He can take him into the far closer relationship of
the second stage-- that of the accepted pupil.
54.
Remember that the Master is a channel for the distribution of the forces
of the LOGOS, and not indeed a mere unconscious channel but a keenly intelligent
co-operator; and He is this because He is himself consciously a part of the
Logos. Just in the same way at a lower level the accepted pupil is a channel of
the forces of the Master, but he, too, must be not an unconscious channel but an
intelligent co-operator, and in order to be this he must also become virtually
part of the consciousness of the Master.
55.
An accepted pupil is taken into his Master's consciousness to so great an
extent that whatever he sees or hears is within the knowledge of his Master--
not that the Master necessarily sees or hears it at the same moment (though that
often happens) but that it lies within the Master' s memory exactly as it does
within the memory of the pupil. Whatever the pupil feels or thinks is within the
astral and mental bodies of his Master. When we realize all that this means, we
see very clearly why it would be utterly impossible for the Master to accept any
pupil until the pupil' s thoughts and feelings were such as the Master would
wish to harbour within himself.
56.
It unfortunately sometimes happens that there comes into the mind of the
pupil some thought which is not fit to be harboured by the Master, and as soon
as the Master feels that, He at once erects a barrier and shuts off from himself
that vibration, but to do this diverts His attention for a moment from His other
work, and takes a certain amount of energy. Once more we see clearly that it
would be impossible for a Master to take into such a relation with himself one
who often indulged in thoughts unfit for the Master' s mind; to have to be
continually or even frequently turned aside from His work in order to shut off
undesirable thoughts or feelings would clearly be a quite intolerable tax upon
the Master's time and strength.
57.
It is not because of any lack of compassion or patience that a Master
could not take such a man; it is simply that it would not be a good use either
of His time or His energy, and to make the best possible use of both of them is
His simple duty. If a man feels himself worthy to be accepted as a pupil, and
wonders why this privilege has not already been extended to him, let him watch
himself closely for even a single day, and ask himself whether during that day
there has been in him any single thought or feeling which would have been
unworthy of the Master. Remember that not only definitely evil or unkind
thoughts are unworthy of Him, but also trifling thoughts, critical thoughts,
irritated thoughts-- above all, thoughts of self. Who of us is sufficient for
these things?
58.
The effect which the Master seeks to produce by this wonderfully close
association is the harmonizing and attuning of the pupil' s vehicles-- the same
result which an Indian teacher tries to gain by keeping his disciples always in
the neighborhood physically. Whatever may be the special kind of exercises of
the special course of study prescribed, in all cases the principal effect upon
the pupil is that produced not by either exercises or study, but by being
constantly in the presence of the teacher. The various vehicles of the pupil are
vibrating at their accustomed rates-- probably each of them at various rates,
due to the constant presence of passing emotions and wandering thoughts of all
kinds. The first and most difficult task of the pupil is to reduce all this
chaos to order-- to eliminate the host of minor interests, and control the
wandering thoughts, and this must be achieved by a steady pressure of the will
exercised upon all his vehicles through a long period of years.
59.
While he still lives in the world the difficulty of this undertaking is
multiplied a hundredfold by the ceaseless pressure of disturbing waves of
thought and emotion, which give him no moment of rest, no opportunity to collect
his forces in order to make a real effort. This is why in India the man who
wishes to live the higher life retires to the jungle-- why, in all countries and
in all ages, there have been men willing to adopt the contemplative life of the
hermit. The hermit at least has breathing-space, has rest from the endless
conflict, so that he can find time to think coherently. He has little to hinder
him in his struggle, and the calm influences of nature are even to a certain
extent helpful.
60.
But the man who lives perpetually in the presence of one already upon the
Path has a still greater advantage. Such a teacher has by the hypothesis already
calmed his vehicles and accustomed them to vibrate at a few carefully selected
rates instead of in a hundred promiscuous frenzies. These few rates of vibration
are very strong and steady, and day and night, whether he is sleeping or waking,
they are playing unceasingly upon the vehicles of the pupil, and gradually
raising him to his teacher' s key. Nothing but time and close association will
produce this effect; and even then not with every one, but only with those
capable of being attuned. Many teachers require to see a reasonable proportion
of this result before they will impart their special methods of occult
development; in other words, before teaching a pupil something which may easily
do him much harm if wrongfully used, they wish to be certain by ocular
demonstration that he is a man of the type to which this instruction is
appropriate, and is sufficiently amenable to their influence to be held in the
right way by it when the strain comes. A thousand times greater are the
advantages gained by those whom the Master selects-- who thus have the
opportunity of such close and intimate contact with Him.
61.
This then is what is meant by being an accepted pupil of the Master--
that the man becomes a kind of outpost of that Master' s consciousness, so that
the strength of the Great Ones may be poured out through him, and the world may
be definitely the better for his presence in it. The pupil is so closely in
touch with the Master' s thought that he can at any time see what that thought
is upon any given subject, and in that way he is often saved from error. The
Master can at any moment send a thought through that pupil either in the form of
a suggestion or a message. If, for example, the pupil is writing a letter or
giving a lecture, the Master is subconsciously aware of that fact, and may at
any moment throw into the mind of the pupil a sentence to be included in that
letter or a useful illustration for that lecture. In earlier stages the pupil is
often unconscious of this, and supposes these ideas to have arisen spontaneously
in his own mind, but he very soon learns to recognize the thought of the Master.
Indeed, it is eminently necessary that he should learn to recognize it, because
there are many other entities on the astral and mental planes who are very ready
in the most friendly way and with the best intentions to make similar
suggestions, and it is assuredly well that the pupil should learn to distinguish
from whom they come.
62.
We must not, however, confuse such use by a Master of his pupil' s body
with the mediumship which we have so often characterized as objectionable. For
example, there have been some occasions on which one or other of our Masters has
spoken through our President, and it has been stated that on such occasions
sometimes her very voice and manner and even her features have been changed. But
it must be remembered that in all such cases she has retained the fullest
consciousness and has known exactly who was speaking and why. That is a
condition so different from what is ordinarily understood by mediumship that it
would be quite unfair to call it by the same name. There can be no objection to
such use of a pupil' s body, but it is only in the case of a very few pupils
that the Masters have ever done this.
63.
When it happens, the President' s consciousness is just as fully active
in her physical brain as ever, but instead of directing her organs of speech
herself she listens while the Master makes use of them. He formulates the
sentences in His own brain and then transfers them to hers. While this is being
done she can use her own brain-power, as it were passively, to listen, to
understand, and to admire; but I conceive that it would hardly be possible for
her at absolutely the same moment to compose a sentence upon some quite
different subject. I suppose that the highest form of spiritualistic control may
more or less approximate to this, but probably very rarely, and hardly ever
completely.
64.
The influence of a Master is so powerful that it may well shine through
to almost any extent, and any one of the audience who is really impressible
might be conscious of His presence even to the extent of seeing His features or
hearing His voice, instead of those of His pupil. It is not very probable that
any actual physical change takes place, such as would be visible to
non-sensitive spectators. In spiritualism I have indeed seen cases in which the
medium' s voice and manner, and even his very features, were actually physically
entirely changed, but that always means a complete suppression of his ego by the
entity speaking through him, and this would be quite foreign to the system of
training adopted by our Masters.
65.
There is yet a third stage of even more intimate union, when the pupil
becomes what is called the “son” of the Master. This is accorded only after the
Master has had considerable experience of the man as an accepted pupil, when He
is quite certain that nothing can arise in the mind or astral body of the pupil
which will ever need to be shut off. For that is perhaps the principal
difference which can be readily explained on the physical plane between the
position of the accepted disciple and of the “son”-- that the accepted disciple,
though truly a part of the Master' s consciousness, can still be shut off when
it seems desirable, whereas the “son” is drawn into a union so close and so
sacred that even the power of the Master cannot undo what has been done to the
extent of separating these consciousnesses even for a moment.
66.
These then are the three stages of the relation of a pupil to his Master;
first, the probationary period, during which he is not in any real sense a pupil
at all; second, the period of accepted discipleship; third, the period of
“sonship”. It must be clearly understood that these relations have nothing
whatever to do with initiations or steps on the Path, which belong to an
entirely different category, and are tokens of the man' s relation not to his
Master but to the Great White Brotherhood and to its august Head. One may find a
not inapt symbol of these respective relationships in the position in which an
undergraduate stands with regard to the head of his college and to the
university as a whole. The university as such requires the man to pass certain
examinations, and the precise methods in which he prepares himself for this,
are, comparatively speaking, matters of indifference to it. It is the
university, and not the head of the college, that arranges the examination and
confers the various degrees; the work of the head of the college is simply to
see that the candidate is duly prepared. In the process of such preparation he
may, as a private gentleman, enter into whatever social or other relations he
may think proper with his pupil; but all that is not the business of the
university.
67.
Just in the same way the Great White Brotherhood has nothing to do with
the relations between the Master and His pupil; that is a matter solely for the
private consideration of the Master himself. Whenever the Master considers that
the pupil is fit for the first initiation, He gives notice of that fact and
presents him for it, and the Brotherhood asks only whether he is ready for the
initiation , and not what is the relationship between him and any Master. At the
same time it is true that a candidate for initiation must be proposed and
seconded by two of the higher members of the Brotherhood-- that is to say, by
two who have reached the level of adeptship; and it is certain that the Master
would not propose a man for the tests of initiation unless He had with regard to
him the certainty of his fitness, which could only come from such close
identification with his consciousness as that of which I have already spoken.
68.
When a student hears all this there naturally arises in his mind the
question, “How can I become the pupil of a Master? What can I do that will
attract His attention?” As a matter of fact it is quite unnecessary that we
should try to attract His attention, for the Masters are ever watching for those
whom They can help to be of use to Them in the great work which They have to do,
and we need not have the slightest fear that we shall be overlooked.
69.
I remember very well an incident of the early days of my own connection
with the Great Ones a quarter of a century ago. I met on the physical plane a
man of great enthusiasm and of the most saintly character, one who believed
thoroughly in the existence of the Masters, and devoted his life to the one
object of qualifying himself for Their service. He seemed to me a man in every
way so entirely suitable for discipleship, so obviously better than myself in
many ways, that I could not understand how it was that he was not already
accepted; and so, being young in the work and ignorant, one day when a good
opportunity offered itself I very humbly and as it were apologetically mentioned
his name to the Master with the suggestion that he might perhaps prove a good
instrument. A smile of kindly amusement broke out upon the Master' s face, as He
said:
70.
“Ah, you need not fear that your friend is being overlooked; no one can
ever be overlooked; but in this case there still remains a certain karma to be
worked out, which makes it impossible at the moment to accept your suggestion.
Soon your friend will pass away from the physical plane, and soon he will return
to it again, and then the expiation will be complete and what you desire for him
will have become possible.”
71.
And then, with the gentle kindness which is always so prominent a
characteristic in Him, He blended my consciousness with His in an even more
intimate manner, and raised it to a plane far higher than I could then reach,
and from that elevation He showed me how the Masters look out upon the world.
The whole earth lay before us with all its millions of souls, undeveloped most
of them, and therefore inconspicuous; but wherever amidst all that mighty
multitude there was one who was approaching even at a great distance the point
at which definite use could be made of him, he stood out among the rest just as
the flame of a light-house stands out in the darkness of the night.
72.
“Now you see,” said the Master, “how utterly impossible it would be that
any one should be overlooked who is even within measurable distance of the
possibility of acceptance as a probationer.”
73.
We can do nothing on our side but steadily work at the improvement of our
own character and endeavour in every possible way, by the study of Theosophical
works, by self-development, and by the unselfishness of our devotion to the
interests of others, to fit ourselves for the honour which we desire, having
within our minds the utter certainty that as soon as we are ready the acceptance
will assuredly come. We can do nothing but fit ourselves, and we have the
certainty that as soon as we are ready we shall be accepted, because we know how
great is the need of helpers. But until we can be utilized economically-- until,
that is to say, the force spent upon us will bring forth, through our action,
more result than it would if spent in any other way, it would be a violation of
duty on the part of the Master to draw us into close relations with Him.
74.
We may be quite sure that there are in reality no exceptions to this
rule, even though we may sometimes think that we have seen some. A man may
become a probationary pupil of the Master while he has still some obvious
faults, but we may be very sure that in such a case there are good qualities
under the surface which far more than counterbalance the superficial evils.
Another thing that must be remembered is that, like the rest of us, the Great
Masters of Wisdom have a long line of lives behind Them, and in those lives,
like others, They have made certain karmic ties, and so sometimes it happens
that a particular individual has a claim on Them for some service rendered long
ago in the remote past. In the lines of past lives which we have examined we
sometimes come across instances of such a karmic link.
75.
One well-known case is that of a certain member who, when a powerful
noble in Egypt six thousand years ago, used his influence with the authorities
of one of the great temples to introduce into it as a favoured student a young
man who displayed the keenest interest in occult matters. That young student
took up occultism with the greatest eagerness and made the most astonishing
progress in it, so that in every life thereafter he continued the studies begun
in ancient Khem. Between then and now that young student has attained adeptship,
and thus passed on far in advance of the friend who then introduced him to the
temple. In the work which He has had to do in these later days He needed some
one to put before the world certain truths which had to be published, because
the time for such unfoldment was fully ripe. He looked round for an instrument
whom He could use, and He found His old friend and helper of six thousand years
ago in a position in which it was possible to employ him in this work. At once
He remembered His ancient debt and repaid it by giving to His friend this
wonderful privilege of being the channel of the truth to the world.
76.
Such cases indeed are fairly numerous. We all know how at a period still
far earlier one of the founders of the Theosophical Society saved the life of
the other, who was at that time the eldest son of Him who is now the Master and
teacher of both, and thus established a karmic claim which has drawn those three
into close relationship ever since. Again, on another occasion in the remote
past our President saved the life of her present teacher when there was a
conspiracy to assassinate Him; and in yet another instance one who has but just
passed the portals of initiation saved the life of the Bodhisattva, the great
Lord Maitreya himself.
77.
Now all these are unquestionably karmic links, and they constitute debts
which will be fully repaid. So it may happen to any of us that in some past life
we have come into touch with One who is now a Master, or done Him some slight
service, and if so, that may well prove to have been the commencement of an
association which will ripen into discipleship on our side. It frequently
happens that people are drawn together by a strong common interest in occultism,
and in later lives, when some of these have out-distanced the others, those who
were once friends and fellow-students often fall naturally into the relation of
teacher and pupil.
78.
No doubt a man may attract Their attention in many ways; he may bring
himself to the portals of the Path by association with those in advance of him,
by the force of sheer hard thinking, by devotion, or by earnest endeavour in
good works; but all these are after all merely so many divisions of the one Way,
because they all of them mean that he is making himself fit for one or other
department of the work that is to be done. And so when by any of these methods
he reaches a certain level, he inevitably attracts the attention of the Masters
of the Wisdom and comes in some way into connection with Them, though probably
not upon the physical plane. The Master' s usual plan is that he is brought into
connection with one or other of Their more prominent pupils, and this is very
much the safest way, since it is impossible for any ordinary person to assure
himself of the good faith of astral communications.
79.
Unless a man has had very wide experience in connection with mediumship,
he would find it very difficult to realize how many quite ordinary people there
are upon the astral plane who are burning with the desire to pose as great
world-teachers. They are generally quite honest in their intentions, and really
think that they have teaching to give which will save the world. Now that they
are dead they have fully realized the worthlessness of mere worldly objects, and
they feel (quite rightly) that if they could only impress upon mankind in
general the ideas which they have now acquired, the whole world would
immediately become a very different place. They are also fully persuaded that
they have only to publish their discoveries upon the physical plane in order at
once to convince everybody of their inherent reasonableness, and so they select
some impressionable lady and tell her that they have chosen her out of all the
world to be the medium of a magnificent revelation.
80.
Now it is rather flattering to the average person to be told that he or
she is the sole medium in all the world for some mighty entity, the only channel
for some exclusive and transcendent teaching; and even though the communicating
entity should disclaim any special greatness (which he usually does not) this is
put down to praiseworthy modesty on his part, and he is described as at least an
archangel, even if not a still more direct manifestation of the Deity. What such
a communicating entity forgets is that when he was alive on the physical plane
other people were making similar communications through various mediums, and
that then he never paid the slightest attention to them, nor was in any way
affected by what they said, and so he does not realise that precisely as he,
when immersed in the affairs of this world, declined to be moved by those very
communications, so will all the world now go on contentedly with its own
business and pay no attention to him.
81.
Often such entities assume distinguished names from what may almost be
called a pardonable motive, for they know human nature well enough to be aware
that if John Smith or Thomas Brown comes back from the dead and enunciates a
certain doctrine it will have very little chance of acceptance, no matter how
excellent and how entirely true it may be; whereas the same words uttered by
George Washington, Julius Caesar or the Archangel Michael would be at least
respectfully considered and very probably blindly accepted.
82.
Any man functioning on the astral plane has a certain amount of insight
into the thoughts and feelings of those with whom he is dealing, and therefore
it is not wonderful that when such people come into contact with the
Theosophists, and see their minds to be full of reverence for the Masters of
Wisdom, they should sometimes personate those very Masters of Wisdom in order to
command more ready acceptance for whatever ideas they wish to promulgate. Also
it must not be forgotten that there are those who bear no good will to our
Masters, and desire to do Them any injury which lies within their power. They
cannot of course harm Them directly, and therefore they sometimes try to do so
through the pupils whom They love. One of the easiest ways in which they can
produce difficulties is by assuming the form of the Master who is so strongly
revered by their victim, and in many cases such an imitation is quite perfect,
so far as the physical appearance is concerned, except that it always seems to
me that they can never quite get the right expression into the eyes. One who has
developed the sight of the higher planes cannot be thus deluded, as it is quite
impossible for any of these entities to imitate the causal body of the Master.
83.
Most assuredly we shall do well to heed diligently the wise precept in
The Voice of the Silence, “Seek not thy Guru in those mayavic regions.”
Accept no teaching from some self-appointed preceptor on the astral plane, but
receive all communications and advice which come thence precisely as you would
receive similar advice or remarks made by a stranger on the physical plane. Take
them for what they are worth, and accept the advice or reject it as your own
conscience dictates, without paying attention to its alleged source. Seek rather
for teaching which satisfies the intellect, and apply the test of intellect and
conscience to any claims which are put forward.
84.
Let it never be forgotten that ours are not the only lines. The two
Masters who are most intimately associated with the work of the Theosophical
Society represent two different rays or methods of teaching; but there are
others besides these. All schools of the higher teaching give a preliminary
training to purify the character, but the particular teachings given and
practices recommended differ according to the type of the teacher. But all
teachers who belong to the Great White Lodge insist upon the attainment of the
highest only by means of the Path of Holiness, and the quenching of desire by
conquering it and not by gratifying it.
85.
The pupil will be employed by his Master in many different ways. Some are
set to take up the lines of work indicated in the book Invisible Helpers;
others are employed specifically in assisting the Masters personally in
some piece of work which They happen to have undertaken; some are set astrally
to deliver lectures to audiences of less developed souls, or to help and teach
others who are free temporarily during sleep, or are permanently after death
denizens of the astral world. When a pupil falls asleep at night he usually
reports himself to his Master, and he is then told if there is any definite
piece of work which he can do. If there happens to be nothing special he will
take up his usual nocturnal work, whatever that may be. Every invisible helper
acquires a number of regular cases or patients who are put under his charge just
exactly as are those of a doctor on the physical plane; and whenever there is no
unusual work for him to do he simply goes on his ordinary rounds, visits these
cases and does his best for them. So that he has always plenty of work of this
kind to fill up his time when he is not especially needed, as for some sudden
catastrophe which throws out a large number of souls simultaneously into the
astral plane in a condition of terror. Most of such training in astral work as
the pupils needs is usually given by one of the older pupils of the Master.
86.
If it is necessary that the pupil should undertake any special system of
psychic development on the physical plane, the Master will indicate it to him
either directly or through one of His recognized pupils. What is prescribed in
this way differs according to the character and need of the pupil, and it is
usually best for us to wait until we are definitely told before attempting any
practices of this kind. Even when we are told of them it is best that we should
keep them to ourselves, and not discuss them with others, as it is more than
probable that they would be unsuited to anyone else. Here in India among the
hosts of minor teachers each man has his own methods, the difference depending
partly on the different schools of philosophy to which they belong, and partly
upon their different ways of looking at the same thing. But whatever their
methods are, they usually keep them very secret in order to avoid the
responsibility of their being wrongly used.
87.
The harm that may be done by the indiscriminate publication of any of
these half-physical systems has been very clearly exemplified in America, where
a book by an Indian teacher has obtained a large circulation. This teacher
guardedly mentioned certain practices, prefacing his teaching with a carefully
expressed warning as to the necessity of preparation by the training of
character. But nevertheless what he has written has caused a great deal of
suffering, because people have uniformly disregarded his warning as to training
and have recklessly tried to carry out the practices which he described. In a
tour a few years ago in that country I met quite a number of people who through
attempting to follow his directions had made themselves physical wrecks. Some
had become insane, some were subject to fits, and others had fallen under the
spell of various obsessing entities. In order that such practices as these may
be attempted with safety it is absolutely necessary that they be undertaken (as
they always are undertaken in India) in the actual presence of a teacher who
watches the results and at once interferes when he sees that anything is going
wrong. Indeed, in this country it is usual for the pupil to remain in physical
proximity to his teacher, because here people understand what I mentioned some
time ago-- that the first and greatest work which a teacher has to do is to
attune the aura of the pupil to his own-- to annul the effect of the ordinary
disturbed conditions which prevail in the world, to show him how to abandon all
that and to live in a world of absolute calm. One of our own Masters said in one
of the earlier letters, “Come out of your world into ours,” and this of course
refers not to a place but to a condition of mind.
88.
Remember that everyone who meditates upon the Master makes a definite
link with Him, which shows itself to clairvoyant vision as a kind of line of
light. The Master always subconsciously feels the impinging of such a line, and
sends out along it in response a steady stream of magnetism which continues to
play long after the meditation is over. The regular practice of such meditation
and concentration is of the utmost help to the aspirant, and the regularity is
one of the most important factors in producing the result. It should be
undertaken daily at the same hour, and we should steadily persevere with it,
even though no obvious effect may be produced. When no effect appears we must be
especially careful to avoid depression, because depression makes it more
difficult for a Master' s influence to act upon us, and it also shows that we
are thinking more of ourselves than of the Master.
89.
_________
90.
THE PATH OF PROGRESS
91.
When we state the great truth that all evolution came forth from the
Divine, and that we ourselves are but sparks of the divine flame and one day to
be reunited to it, people often ask us two not unnatural questions. First they
say, “Why should the divine Being have sent us forth, since after all we are
part of Him, and so were divine from the beginning? Why in fact did the LOGOS
manifest Himself in matter at all, seeing that He was perfect and glorious and
all-wise in the beginning? Secondly, if we emanate from the divine Spirit, why
were we sent forth into wickedness, and how can man, coming forth from so pure a
source, enter into such degradation as we constantly see around us?” Since these
questions recur so often, it is worth while for us to consider how they may be
answered.
92.
Why the LOGOS manifested Himself is scarcely our business. It is enough
for us to know that He has chosen to do so, that we are part of His scheme, and
that it is therefore our duty to try to understand that scheme so far as we can;
and to adapt ourselves to it. But if there be any who desire to speculate upon
this mystery, perhaps no better suggestion can be found for them than that which
was given by the Gnostic Doctors:
93.
“God is Love, but Love itself cannot be perfect unless it has those upon
whom it can be lavished and by whom it can be returned. Therefore He put forth
of Himself into matter, and He limited His glory, in order that through this
natural and slow process of evolution we might come into being; and we in turn
according to His will are to develop until we reach even His own level, and then
the very Love of God itself will become more perfect, because it will then be
lavished on those, His own children, who will fully understand and return it,
and so His great scheme will be realised and His Will will be done”.
94.
As to the further consideration why the emanation should have taken place
in this particular way, that again is not our affair, for we are concerned only
with the facts of evolution, not the reasons for it; yet there seems
little difficulty in at least indicating the lines along which an answer may be
found. It is quite true that man is an emanation from the substance of the
Divine, but it must be remembered that the substance, when it issues forth, is
undifferentiated, and from our point of view unconscious; that is, it has within
it rather the potentiality of consciousness than anything to which we are in the
habit of applying that term.
95.
In its descent into matter it is simply gathering round it the matter of
the different planes through which it passes, and it is not until, having
reached the lowest point of its evolution in the mineral kingdom, it turns
upwards and begins its return to the level whence it came, that it commences to
develop that we call consciousness at all. It is for that reason that man began
first of all to unfold his consciousness on the physical plane, and it is only
after fully attaining that that he begins to be conscious upon the astral and
mental planes in turn.
96.
No doubt God might have made man perfect and obedient to the law by one
act of His will, but is it not obvious that such a man would have been a mere
automaton-- that the will working in him would have been God' s will, not his
own? What the LOGOS desired was to call into existence, from His own substance,
those who should be like unto Him in power and glory, absolutely free to choose
and yet absolutely certain to choose the right and not the wrong, because in
addition to perfect power they would have perfect knowledge and perfect love.
97.
It is not easy to imagine any other way in which this result could be
achieved but that which has been adopted-- the plan of leaving man free and
therefore capable of making mistakes. From those mistakes he learns and gains
experience, and although in such a scheme as this it is inevitable that there
should be evil, and therefore sorrow and suffering, yet when the part these play
as factors in man' s evolution is properly understood we shall see that the
Chinese proverb is true which tells us that evil is but the dark shadow of good.
Most emphatically it is true that, however black the clouds may look from below,
those clouds are by their very nature transient, and above and behind them all
the mighty sun, which will at last dissipate them, is always shining, so that
the old saying is justified that all things, even the most
unlikely-looking, are in reality working together for good.
98.
This much at least all who have made any real progress know for
themselves as an absolute certainty; while they cannot hope to prove it to those
who have not as yet had the experience, at least they can bear testimony to it
with no uncertain voice, and that testimony is surely not without its value for
souls who are still struggling towards the light.
99.
As to the second question, we may fairly point out that it assumes too
much. It is not true to say that we are sent forth into wickedness and
degradation. In fact, strictly speaking, we are not sent forth at all.
What happens is something quite different. The LOGOS pours forth into
manifestation the stream of force which we may describe as part of Himself or of
His vesture. This stream contains in potentiality the vast hosts of monads, each
of which, when fully developed, may itself become a LOGOS. But for such
development it is necessary that it should manifest itself through matter of
various grades, that the individuality should very slowly and gradually be built
up, and then that certain latent qualities should be brought out. This is the
process of evolution, and all the great laws of the universe are arranged to
facilitate this process. In its earlier stages the manifestation of the monad is
entirely controlled by these laws, not having yet developed any sort of
individuality or soul of its own.
100.
But there comes a stage in which individuality is attained, and will is
beginning to be developed. The plan of the LOGOS is to allow a man a certain
amount of freedom (at first a very small amount) in the use of this dawning
will, and naturally enough by the law of averages this primitive individual uses
his will about as often wrongly as rightly, although he has almost always
teachers belonging to earlier evolutions, who tell him the way, in which he
should walk. When he uses his will wrongly, (that is to say, in a direction
opposed to the current of evolution) the mechanical working of nature' s laws
brings suffering as the result of such action. Since this happens over and over
again, the primitive ego at last learns by experience that he must obey the
wiser teaching given to him, and as soon as the determination to do so has
become actually a part of himself a wider field of freedom of action opens
before him.
101.
In this new field in turn he is sure to act wrongly sometimes as well as
rightly, so that the same process is repeated again and again, always involving
suffering where mistakes have been made. Whatever of “wickedness and
degradation” may exist is always the result of the action of men who have used
their freewill wrongly, and are in process of learning how to use it rightly,
and as soon as that lesson shall have been universally learned all these evil
effects will pass away. It is therefore obvious that whatever of evil exists in
the world is entirely the doing of its inhabitants, and is in its nature
temporary. However terrible and deeply rooted it may seem to us, it cannot
possibly be permanent, for it is of the essence of things that it must pass away
when its causes are removed. For its existence while it lasts we must blame, not
the great First Cause, but ourselves, because we are failing to carry out His
plan.
102.
We often exhort people to follow the higher course rather than the lower,
but I think that the truth is that man always follows the highest about which he
is really certain. The difficulty is that in so many cases the higher teaching
seems vague and unreal to many people, and so although they profess to believe
it, and really think that they do believe it, when it comes to the point of
action they find it too vague to trust their lives to it.
103.
For example, many people who think themselves religious are yet to be
found seeking position and wealth. That attitude would be entirely reasonable if
they were materialists and if they did not pretend to believe in anything
higher; but when we find a religious man devoted to the pursuit of worldly
objects there is clearly something wrong, something illogical. The fact is that
he does not really believe in his religion; he is not thoroughly convinced of
its truth, for if he were he could not be following after other things. He is
following that about which he is really sure; he is quite certain, without the
slightest mental reservation, about the desirability of money and power. He
knows that he wants these things, and he thinks he knows that if he gets them
they will make him happy. Therefore he devotes all his energy and time to their
acquisition, and we must remember that in doing that he is at least developing
will and perseverance.
104.
Now if you can in any way manage to make him as sure of the value of the
higher things as he is now about the value of pounds, shillings and pence, he
will at once turn that will and that perseverance to the service of the higher
development, and he will seek after realities with just the same intensity that
he is now devoting to the pursuit of shadows. This is precisely what the study
of Theosophy will do for him. A man who thoroughly understands Theosophy knows
that he is here for a certain purpose, and that it is most emphatically his
business to devote himself entirely to the working out of that purpose. He
realizes thoroughly that there are things worth doing and aims worth pursuing,
and he devotes himself to them with the same avidity which he previously
displayed in following the acquisition of money or position.
105.
But in order to do this it is not sufficient merely to be vaguely
interested, merely to read a few books. The man must really believe it, must be
thoroughly and utterly convinced of its truth. Now the only way in which this
utter conviction can come to a man is by means of realizing some part of it,
however small, for himself and at first-hand. Without going so far as that, of
course, a man may be intellectually convinced of the truth of the doctrine, and
may see that nothing else is logically possible; but there are very few of us
who have the strength to act upon such a logical conviction about things
entirely beyond our ken; for most of us it is really necessary that at least
some small portion of the doctrine, some sample of it, as it were, should be
definitely seen and known.
106.
We who were the earlier students felt all this just as keenly as do the
students of to-day, and when in those early days of twenty-five or twenty-seven
years ago we asked Madame Blavatsky whether it was in any way possible that we
could verify any of these things for ourselves she at once replied in the
affirmative. She told us that if we chose to take the trouble to develop the
requisite faculties we might unquestionably experience for ourselves the truth
of a great deal of the teaching. She warned us that the way was long and
arduous, and that no one could tell beforehand how long it would take for a man
to tread it. But on the other hand she consoled us by saying that the end was
absolutely certain, and that it was impossible that any man who started to reach
it should fail to attain, though in many cases such attainment might lie, not in
this life, but in some other in the future.
107.
This was encouraging in one way, and yet somewhat daunting in another
way; but at any rate a certain number of us took her at her word and threw
ourselves heart and soul into the endeavour to live the life which was
prescribed for us, and to do the work that lay before us. The degrees of our
success were very varied, but of all of those who made this effort and
persevered with it I think I may say that there was not one who did not obtain
some result-- enough at any rate to show him that what he had been told was
true, and that if the progress which he made was smaller than he had hoped, the
fault lay clearly with himself and not with the teachers.
108.
There were those among us, however, who succeeded in verifying for
ourselves a large number of the statements made by the Masters-- first of all
only in a small way, with regard to ourselves, our vehicles, our possibilities,
and with regard to the astral life which immediately surrounds us. Then later on
by long continued and more strenuous effort we developed the faculties of the
mental body, and began for the first time really to understand what had been
written for us about the life of the heaven-world. All this at first we had
hopelessly misunderstood, because with the faculties then at our disposal we
were actually incapable of comprehending it. By a strenuous further effort we
reached the faculties of the causal body, and then the world of comparative
realities began really to open before us.
109.
We were able then to read the records of the part, and to see from them
with absolute certainty how the great scheme of the LOGOS is slowly unfolding
itself and working itself out by means of successive births under the guidance
of the great laws of evolution and cause and effect. We could see clearly then
that we were unquestionably ourselves a part of this great scheme, and therefore
it followed that it was alike our duty, our advantage, our privilege, to throw
ourselves into scheme and co-operate intelligently in its fulfillment. There was
then no doubt for us about the fact of the great evolution and the future of
humanity, for it was clear to us that we had risen through the lower Kingdoms,
and we could see many stages both below us and above us; all the various stages
of human life arranged themselves for us as steps upon a ladder; we could see
these steps stretching up and down from the point which we ourselves occupied,
and there were being upon every rung of that ladder, beings who were clearly
engaged in climbing it.
110.
The Masters who seemed to us to stand at its summit assured us that They
were men like ourselves, and that They had passed through the stage where we
were now standing; between us and Them there was no break in the continuity, for
every step of the ladder was occupied, and we ourselves watched the progress of
some of those higher than we from one of these steps to another. When through
custom the wonderful light of the higher planes grew less dazzling to us, we
were able to see that even beyond the stupendous level occupied by the Masters
there arose still greater heights. Above Them stood Manus, Christs, Buddhas,
Lipika, great Devas, Dhyan Chohans, and many others of whom we can know nothing
except that They exist, and that They, even at Their ineffable elevation, form
part of the same mighty chain.
111.
The whole of the past lies before us; we know the halting-places on the
road, and the side-paths that branch off from it, and therefore we are justified
in our confidence that where these great ones now stand we also shall one day
stand. Seeing and understanding the inevitableness of our destiny, we also
realize that it will be quite useless to endeavour to resist it. Progress is the
law marked out for us. In progress only is our happiness and our safety. As
regards the progress that lies before us in this particular chain of worlds the
great majority of us are by no means yet what is technically called “safe” or
“saved.” We reach that desirable position only when we have become members of
the Great Brotherhood which lasts from eternity to eternity, by passing the
first of the great initiations, that of the Sotapatti or Srotapanna, the man who
enters upon the stream.
112.
To have taken that step is to have achieved the most important result, to
have passed the most critical point in the whole of human evolution. For in the
course of that evolution three points stand out beyond all others. The first is
the entrance upon humanity, the attainment of individuality, the gaining of a
causal body, the becoming a definite and apparently separate ego. To gain this
individuality was the aim of the animal evolution, and its development serves a
very definite purpose. The object is to make a strong individual centre, through
which eventually the force of the LOGOS can be poured out. When this centre is
first formed it is only a baby ego, still but weak and uncertain; in order that
it may become strong and definite it has to be fenced round by the intense
selfishness of the savage. For many lives a strong wall of selfishness has to be
maintained, in order that within it the centre may grow more and more definite.
113.
We may regard this selfishness as a kind of scaffolding, which is
absolutely necessary for the erection of the building, but must be destroyed as
soon as the building is completed, in order that it may be able to subserve the
purpose for which it was erected. The scaffolding is unbeautiful, and if it were
left after the building is finished it would make it uninhabitable, and yet
without it the building could not have been achieved. The object of the creation
of the centre is that through it the force of the LOGOs should radiate out upon
the world, and such radiation would be quite impossible if the selfishness
persisted, and yet without that selfishness a strong centre could never have
been made. We see therefore that this most unlovely of qualities has its place
in evolution. Now for us its work is over, and we ought to have got rid of it.
But it is useless to be angry with the ordinary man for his selfishness, since
it simply means that what was in the savage a necessary virtue is still
persisting into the civilized condition. In point of fact the selfish man is an
anachronism, a survival of prehistoric savagery. He is hopelessly behind the
times.
114.
How then is such a man to make himself unselfish, to bring himself
abreast of the advancing current of evolution? The methods adopted by nature to
secure this end are many and various, but they are all fundamentally one. For
what is necessary is that the man shall realize the unity of all. And often he
does this by gradually enlarging the self of which he thinks. Instead of
thinking of himself as the unit he begins to regard the family as the unit for
which he is working, and within its limits he gradually becomes unselfish.
Presently he expands his ideas to include the tribe or clan to which he belongs,
and he learns to be unselfish within its limits, while still absolutely selfish
and even predatory to all who are outside it, whom he usually regards as natural
enemies. Later on in his history he extends his ideas so as to include, in
certain respects at least, the nation to which he belongs.
115.
It is somewhere in the course of that stage of transition that the
majority of humanity stand at the present moment. In almost all minor matters
the ordinary man is still fighting for his family against the interests of all
other families, but in a few wider matters he recognizes that his interests are
identical with those of those other families, and so in those matters he
develops what he calls patriotism and national feeling; but even in those
matters he is still absolutely selfish as regards all those other families who
happen to speak different languages and to be born in different climes. At some
time in the future the average man will extend his ideas of self to include the
whole of humanity, and then at last we may say that he has become by slow
degrees unselfish.
116.
While he is thus learning to take a wider view of his relation to others,
he is also learning something with regard to himself. First he realizes that he
is not his physical body, later that he is not his feelings, and further on
still that he is not even his mind. This brings him eventually to the
realization that he is the ego or soul, and still later on he realizes that even
that ego is only apparently separate, and that there is in reality but one
transcendant unity.
117.
Thus the man treads the weary round of the seven hundred and
seventy-seven incarnations, a time of slow and painful progress and of harrowing
uncertainty, but at last after all those struggles the uncertainty ends with
that plunge into the stream that makes the man safe forever, and so that is the
second and still more important point in his evolution. But before he can take
this step the man must have learned consciously to co-operate with nature, he
must definitely have taken his own evolution in hand. The knowledge of the unity
which makes him unselfish also makes him desire to be useful, for it gives him
an incentive to study and to perfect himself-- a reason for his actions and a
criterion by which he can judge the feelings and thoughts within him, and also
the value of all with which he comes into contact.
118.
How then must he begin this work of perfecting himself? Obviously he must
first pull up the weeds, that is to say he must eliminate one by one the
undesirable qualities which he finds in himself; then he must seek the good
qualities and cultivate them. He must definitely set himself to practise
helpfulness, even although at first he may be very clumsy in the unaccustomed
work. The formation of character is very slow and tedious for him, for there are
many forces arrayed against his efforts, forces which he himself has made in the
past. He has for many years been yielding himself to the sway of certain
undesirable qualities, and so they have gained a great momentum.
119.
Take the case of such a vice as irritability, for example. He has in the
past been in the habit of yielding himself to outbursts of anger, and every such
outburst makes it more difficult for him to control himself on the next
occasion; so a strong habit has been set up, a vast amount of energy moving in
that direction has been accumulated. This is stored up, not in the ego as an
inherent quality, but in the permanent astral atom; and when he realizes the
inadvisability of anger and sets himself against it he has to meet this store of
force which he himself has generated during many past lives. Naturally he finds
his task a difficult one, and he meets with many failures and discouragements;
but the important thing for him to bear in mind is that however many times he
may fail, victory is absolutely a scientific certainty, if only he will
persevere.
120.
However great the amount of force may be which he has stored up, it must
be a finite amount, and every effort which he makes against it reduces it by
just so much. But on his side there is a force which is infinite; if only his
will is strong enough he can go on, if necessary through many lives, steadily
renewing the force for good with which he combats the evil, and behind him in
that effort is the infinite force of the LOGOS Himself, because that evolution
is in accordance with His will. Until the man grasps the idea of unity he has no
adequate motive for undertaking the hard and distasteful work of
character-building, but when he has seen the necessity of this, the reason for
trying is just as valid even though he has failed a thousand times as it was in
the beginning. No number of failures can daunt the man who understands the
scheme, just because he knows that however great the struggle may be the forces
of infinity are on his side, and therefore in the end he cannot fail.
121.
To be certain of remembering this purpose of his from life to life he
should raise his consciousness to the ego; but during the stages when he is as
yet incapable of this he will nevertheless impress that purpose upon the
permanent atoms, and so it will be carried over with them from life to life. If
the ego can be reached, the man will be born with the knowledge inherent in him;
if he can only impress the permanent atoms, the knowledge will not actually be
born with him as part of his stock-in-trade, but the moment that it comes before
him in any form in his next incarnation he will immediately recognize its truth,
seize upon it, and act accordingly. This steady practice of virtue and this
persistent increase of knowledge will certainly lead him to the gate of the
probationary path, and through that to the great initiation of which we have
spoken.
122.
After that initiation the third point is sure to follow-- the gaining of
the further shore of that stream, in the attainment of adeptship, when the man
leaves the merely human evolution and enters upon that which is superhuman. We
are told that after a man has entered upon the stream it takes him an average of
seven incarnations to reach the fourth step, that of the arhat, the noble, the
venerable, the perfect. That period is more often lengthened than shortened, and
the lives are usually taken without an intervening stage in the heaven-world.
Ordinarily it is only men of this stage who are able thus to dispense with or
renounce the life of the heaven-world.
123.
At the same time those who are so happy as to be chosen to take part in
the noble task for which the great Masters are preparing us, that of working
under the Manu in charge of the development of the sixth root-race, will
certainly need many successive incarnations without any intervening periods of
celestial rest. The possibility of this is however conditioned by the rule that
a man must have experienced celestial consciousness before he can renounce the
heaven-life; and furthermore it is not in the least merely a question of
voluntarily renouncing a reward, but of being sufficiently advanced to dispense
for a time with that part of evolution which for the majority comes most usually
in the heaven-life.
124.
When he stands upon the step of arhatship half his path from the first
initiation to adeptship may be said to have been trodden, for he has then cast
off five of the ten great fetters which hold men back from nirvana. Before him
lies the task of casting off the remaining five, and for that also an average of
seven incarnations is allowed, but it must be understood that this average is in
no sense a rule, for many men take much longer than this, whereas others with
greater determination and perseverance move through these initiations in very
much less time. A case has been known in which, by beginning very early in life,
and by working very hard, a man has been able to take all four of the great
initiations in one incarnation, but this is excessively rare, and not one in ten
thousand candidates could do it.
125.
It will be remembered that to stand at the level of the arhat involves
the power fully to use the buddhic vehicle, and it will also be remembered that
when a man raises himself into his buddhic body the causal body vanishes, and he
is under no compulsion whatever ever to re-form it. Clearly therefore the seven
lives which remain to him before he reaches the level of adeptship need not
involve a descent to the physical plane at all, and therefore they may not be
what we ordinarily mean by incarnations. Nevertheless in the great majority of
cases they are taken upon the physical plane, because the man has work to do
upon that plane for the Great Brotherhood.
126.
The candidate spends these fourteen lives in passing through the
different stages of the Path of Holiness, and in acquiring all the
qualifications which are described in detail in the concluding chapters of
Invisible Helpers. One who becomes a disciple of one of our Masters takes
always, not the path to selfish liberation-- the mere balancing of good and evil
karma and the vanishing of all desire, so that the man is no longer forced back
into rebirth-- but the path of renunciation in which, having seen the scheme of
the LOGOS, the man throws himself into it and lives only to promote the
advancement of his fellow-men.
127.
This has been called “The Path of Woe” because of the constant
self-sacrifice which it involves, but in truth this title is somewhat of a
misnomer, because although it is true that there is suffering, it is always a
suffering of the lower and not of the higher, and if the man should avoid such
suffering by supineness or idleness, and leave undone the work which he might
have done, there would assuredly be much greater suffering for him at a far
higher level, in the shape of remorse. Such suffering as is inevitable in this
path arises from the fact that the student is striving to do here and now in the
fourth round what will be natural and easy in the seventh round. All our
vehicles then will be much more developed, and even the very material of which
they are built will be in an entirely different condition, because the physical
atom will then have all its seven spirillae active instead of only four of them.
Therefore to force our present undeveloped vehicles to do work which will be
comparatively easy for those which in millions of years will be fully developed,
involves a great deal of strain, and this strain is necessarily productive of a
certain amount of suffering.
128.
It is analogous to the suffering and privation which is cheerfully
undergone by an athlete when he puts himself in training. If he wishes to
compete in some great race or trial of strength, he must make his physical body
do more than it would naturally do, and deny it many things which it greatly
likes, the absence of which unquestionably causes it considerable discomfort,
and perhaps even somewhat of positive suffering. Yet for the purpose which he
has in view the athlete quite cheerfully undergoes this; indeed if, for the sake
of avoiding these comparatively slight temporary discomforts, he should put
aside the opportunity of taking part in the race or contest, it is quite likely
that afterwards when he saw his comrades passing onward to victory he would feel
a remorse for that self-indulgence, which would involve keener suffering on a
higher plane. The analogy holds good in reference to the efforts necessary to
progress along the path of renunciation; the man who fell aside from that path
because of its difficulties and hardships would undoubtedly suffer far more in
the long run from remorse when he saw those of his fellow-creatures going
unhelped whom he might have aided, when he saw misery among them which he knew
that he might have relieved if he had been less self-indulgent.
129.
There is never any pain to the Self, but only to these lower vehicles,
when they are being prematurely adapted. A good analogy may be taken from the
growth of crabs and other crustaceans. These creatures have their bones outside
for protection, in the form of a shell, while our bones are inside, in the form
of a skeleton. A fatal objection to the crustacean scheme is that when the
creature grows it has to burst the shell and then wait for another one to grow,
which must be both a painful and inconvenient process. So in the process of our
growth do we make about ourselves shells of thought, as though we were mental
crustaceans. Presently the shell becomes too small, and then we make a long
series of efforts to crowd the new growth inside it and make it do somehow; but
in the end this always proves impossible, and we have painfully to burst it.
This however is inevitable, so chafe not at karma and at nature' s changeless
laws, for you made the shell yourself in the past, and now you yourself must
break it. But if you did not go to the inconvenience of breaking it, you would
suffer far more in the unsatisfied feeling that no progress had been made.
130.
Many people are afraid of change, especially of a change of faith, and
this arises not only from inherited prejudice, but also from actual fear of
doubt-- fear that if one once lets go one may be unable to find mental anchorage
anywhere. Many a man is quite unable to make rational defence of his belief, or
to answer the problems which inevitably arise in connection with it, and yet he
is afraid to let it go. Sooner or later he will have to let go, though the
widening out of his faith is sure to be accompanied by pain. Truly there would
be no suffering for us if we never broke our shells, but then on the other hand
there would be no progress.
131.
The life of the disciple is full of joy-- never doubt it an instant. But
it is not a life of ease. The work which he has to do is very hard, the struggle
is a very real one. To compress into a few short lives the evolution of millions
of years-- the evolution for which the ordinary process of nature allows three
rounds and a half-- is not a mere holiday task. Our President has written:
“Disciples are the crucibles of nature, wherein compounds that are mischievous
are dissociated and are recombined into compounds that promote the general
good.”
132.
It is not necessary for any one to become such a crucible;
perhaps it would be nearer the fact to say that to become one is a distinction
eagerly sought after; nearer still to say that when once a man has seen
the great sacrifice of the LOGOS there is no other possibility for him but to
throw himself into it-- to do his tiny best to share in it and to help it at
whatever cost to his lower nature. And this is no child' s play; it does indeed
involve often a terrible strain. But an earnest student will be able to realize
that a man may so love his work, and may be so full of joy in it, that outside
of it there can be no pleasure worth considering, even though that work may tax
almost beyond bearing every faculty and every vehicle-- physical, astral or
mental-- which he possesses.
133.
It must be remembered that when humanity in general has this work to do
and this evolution to accomplish, it will be far better fitted for the effort
than is the man who is trying now to take a shorter and steeper road. Many of
his difficulties are due to the fact that he is attempting with a set of
fourth-round bodies to achieve the result for the attainment of which nature
will prepare her less adventurous children by supplying them in the course of
the ages with the splendid vehicles of the seventh round. Of course even to gain
those glorified vehicles these weaker souls will have to do the same work; but
when it is spread over thousands of incarnations it naturally looks less
formidable.
134.
Yet beyond and above all his struggle the pupil has ever an abiding joy,
a peace and serenity that nothing on earth can disturb. If he had not, he would
indeed be a faithless servant of his Master, for he would be allowing the
temporary strain on the vehicles to overbear his perception of the Self within;
he would be identifying himself with the lower instead of with the higher.
135.
There is therefore a certain element of. the ridiculous in describing
this Path as one of woe, when it is clearly evident that there would be much
greater woe for the candidate if this Path were not taken. Indeed, to the man
who is really doing his duty true sorrow is unknown: “Never doth any who worketh
righteousness, O beloved, tread the path of woe.” (Bhagavad-Gita, vi.
40.)
136.
This is as regards the inner life of the disciple, but if one is to
consider the treatment which he is likely to receive on the physical plane, the
name of the path of woe is by no means inappropriate, at least if he has to do
any sort of public work in which he tries to help the world. Ruysbroek, the
Flemish mystic of the fourteenth century, writes of those who enter upon the
Path: “Sometimes these unhappy ones are deprived of the good things of earth, of
their friends and relations, and are deserted by all creatures; their holiness
is mistrusted and despised, men put a bad construction all the works of their
life, and they are rejected disdained by all those who surround them; and
sometimes they are afflicted with divers diseases.” Remember, too, how Madame
Blavatsky writes: “Where do we find in history that ` Messenger' grand or
humble, an Initiate or Neophyte, who, when he was made the bearer of some
hitherto concealed truth or truths, was not crucified and rent to shreds by the
` dogs' of envy, malice and ignorance? Such is the terrible Occult law; and he
who does not feel in himself the heart of a lion to scorn the savage barking,
and the soul of a dove to forgive the poor ignorant fools, let him give up the
Sacred Science.” ( The Secret Doctrine , iii. 90.)
137.
The way in which the world usually treats a new truth is first to
ridicule it, then to grow angry about it, and then to adopt it and pretend that
it has always held that view. In the meantime the first exponent of the new
truth has probably been put to death or died of a broken heart.
138.
It is in the course of the training on this Path that the consciousness
of the candidate passes through the three halls mentioned in The Voice of
the Silence. This term is used there to indicate the three lower planes.
The first, that of ignorance, is the physical plane, upon which we are born to
live and die, and it is very truly described as a Hall of Ignorance, for all
that we know in it is the merest outside of things. The second, the Hall of
learning, is the astral plane, which is very truly the place of probationary
learning, for when the astral centres are opened we see so much more of
everything than we do on the physical plane that at first it seems to us that we
must indeed be seeing the whole, though further development soon shows us that
this is not so.
139.
But The Voice of the Silence warns us that beneath each flower
in this region, however beautiful it may be, lies coiled the serpent of desire--
that lower desire, which the aspirant must stifle in order that he may develop
in its place the higher desire which we call aspiration. In the case of
affection, for example, the lower, the selfish, the grasping affection must be
altogether transcended, but the high, pure, and unselfish affection can never be
transcended, since that is a characteristic of the LOGOS Himself, and a
necessary qualification for progress upon the Path. What men should cast aside
is such love as thinks always “How much love can I gain? How much does so and so
love me? Does he love me as he loves some one else?" The love which we need is
that which forgets itself altogether, and seeks only the occasion to pour itself
out at the feet of the loved one.
140.
The astral plane is often called the world of illusion, yet it is at
least one stage, and a very long stage, nearer to the truth of things than what
we see on the physical plane. It often happens that men are easily deluded upon
the astral plane, because they are as yet much in the position of babies there,
new-born infants with no sense of distance and no developed capacity for
locomotion. We must not forget that in the normal course of things people very
slowly awaken to the realities of the astral plane, just as a baby awakens to
the realities of the physical plane. But those of us who are deliberately and,
as it were, prematurely entering upon the Path are developing such knowledge
abnormally, and are consequently more liable to error.
141.
Danger and injury might easily come in the course of our experiments but
for the fact that all pupils who under proper training are endeavouring to open
these faculties are assisted and guided by those who are already accustomed to
the plane. That is the reason for the various tests which are always applied to
one who wishes to become a worker on the higher planes; that is why also all
sorts of horrible sights are shown to the neophyte, in order that he may
understand them and become accustomed to them. If this were not done, and if he
came across such a thing suddenly, he might receive a shock which would drive
him back into his physical body, and this would not only prevent his doing any
useful work, but might also be a positive danger to that body. Where the
neophyte is deluded on the astral plane it is his own fault, and not that of the
plane, because error is due only to his unfamiliarity with the surroundings.
142.
The third hall is the mental plane-- the Hall of Wisdom. As soon as a man
is free from attachment to astral things he can pass beyond the probationary
stage of his learning, and begin to acquire knowledge which is real and
definite. Beyond that in turn lies the imperishable world of the buddhic plane,
in which for the first time the man learns the true unity of all that to the
lower vision seems to be separate.
143.
It has been said, “Thou canst not travel on the Path before thou hast
become that Path itself.” As long as it is but a Path to us, and we are
following it according to directions received, or because we have seen it and
chosen it with the intellect only, we have not truly entered it at all. This is
only a stage, leading on to the condition when you have become yourself the Law
and the Path, and you fulfil its requirements, instinctively doing the right
merely because it is the right, and because it is inconceivable that you could
do anything else. Then only you have become the Path.
144.
A man cannot climb if he does not try; though if he does not climb it is
true that he will not fall far. The strong man often makes serious errors; but
the very force which enables him to make them also enables him to make great
progress when he turns his energies in the right direction. Rapid progress
affects the whole organism and is a great strain upon it, and this inevitably
finds out whatever weak spots there are in the man. The plans of the Hierarchy
will be carried out whatever we may or may not do, for we are but as pawns in
the mighty game which is being played; but if we are intelligent pawns, and are
willing to co-operate, it gives much less trouble to the authorities, and
incidentally to ourselves.
145.
And what will be the end of it all? The attainment of perfection. Yet
even that is only relatively and not absolutely the end, for when we have
reached in fullest consciousness the LOGOS of our system and have unified our
consciousness with His, there still remains the further Path which leads us to
union with still higher Powers. A great authority has told us that at the end of
one of the stages of evolution far beyond adeptship the perfect man will be a
decad, having a body upon each of the sub-planes of the lowest cosmic plane, the
triple LOGOS outside of time and space constituting his Self, and thus
completing the ten. But this consummation can only be reached when the man has
power to create a body for himself upon each of these planes.
146.
We have been led to understand that of the total number of egos which are
engaged in this evolution about one-fifth will fully succeed-- that is to say
will succeed in attaining the asekha level before the end of the seventh round.
Another fifth will by that time, have gained the arhat level, and about an equal
number will be on the lower stages of the Path, while a number roughly stated as
the remaining two-fifths will have dropped out of this evolution altogether at
the critical period at the middle of the fifth round.
147.
All those who have not fully attained the goal, and completed their
evolution, will have to resume it upon the next chain of globes, and even those
who are the failures of the fifth round will be successes in the next chain. In
the same way it is not improbable that some of those who are adepts and Masters
now may have been among the failures of the moon-chain-- that is to say that
They belonged to the humanity of that chain, but were somewhat backward upon it,
and so dropped out there, and came on in the fore-front of this later evolution,
exactly as a boy who failed to pass an examination one year would be likely to
be among the first of his class when he tries the same examination again twelve
months later.
148.
Remember that we are now only just past the middle of an evolutionary
period, and that is why so very few people comparatively have as yet attained
adeptship, just as very few boys in a class would be already fit to pass the
final examination of the year after only six months of study. In precisely the
same way very few animals are as yet attaining individuality, for the animal who
attains individuality is as far in advance of his fellows as is the human being
who attains adeptship in advance of the average man. Both are doing at the
middle point of evolution what they are expected to be able to do only at the
end of it. Those who achieve only at the normal time, at the end of the seventh
round, will approach their goal so gradually that there will be little or no
struggle.
149.
Undoubtedly to attain in that way is very far easier for the candidate.
But that method has the tremendous drawback that the man who attains by it will
not have been able to give any help to others, but will on the contrary have
required assistance himself. I remember from the days of my childhood a
Christian hymn which gave this idea very beautifully. It described how a certain
soul went to heaven and enjoyed its bliss, and wandered about there very happily
for a time, but at last he noticed that the crown which he wore differed much in
splendor from many of the others, and for a long time he wondered why this was
so. At last he met the Christ Himself and mustered up courage to ask Him the
reason of this peculiarity; and the answer given ran thus:
150.
I know thou hast believed on Me,
151.
And Life through Me is thine;
152.
But where are all those glorious gems
153.
That in thy crown should shine?
154.
Thou seest yonder glorious throng
155.
With stars on every brow,
156.
For every soul they led to Me
157.
They wear a jewel now.
158.
“They that are wise shall shine as the brightness of the firmament, but
they that turn many to righteousness as the stars for ever and ever.”
159.
When we are struggling onwards ourselves we can help others, and we
should do all that we can in this direction, not because of the result to
ourselves (though that is inevitable) but for the sake of helping the world. The
man who drifts with the stream has to be carried along, but when he begins to
swim himself he sets free the force that would otherwise have been spent in
helping him. That can then be used for the helping of others, quite
independently of what he himself may do in that line.
160.
Adeptship sets the man free from the necessity of rebirth, and its
achievement also involves the liberation of forces for the aid of others. The
man who seeks liberation only for himself may balance his karma perfectly and
may kill out desire, so that the law of karma will not longer compel him to
rebirth. But though he thus avoids the action of the law of karma he does not
escape from the law of evolution. It may be long before he comes under the
influence of that law, because by the hypothesis a man who has already at this
stage set himself free from all desire must be considerably in advance of the
average. There will however inevitably come a time when the slow and steady
advance of the law of evolution will overtake him, and then its resistless
pressure will force him out of his selfish bliss into rebirth once more, and so
he will find himself again upon the wheel from which he had hoped to escape.
161.
It has often been asked how the secrets revealed at initiation are
protected from those who are able to read thoughts. There is not the slightest
danger that any of these secrets will ever be disclosed in this manner, for at
the same time that the secret is told to the initiate the means by which he can
guard it is also explained to him. If it could be possible that an initiate
could ever be so false as to think of betraying what has been confided to him,
even then there would be no danger, for he is in such close touch with the
Brotherhood of which he is a part that they would at once know of his foul
intention, and before he could speak the treacherous words he would have
forgotten utterly that there was anything to betray. There is nothing that is in
any way terrible about these secrets, except that the power which goes with them
might well be terrible if wrongly used. Initiates always know one another, much
in the same way as free-masons do; and, just as with the latter, any initiate
could hide his status from those below him, but not from those above him.
162.
However sorely the Brotherhood may be in need of helpers no man can
receive initiation until his character is developed to a stage when he is ready
for it, and in exactly the same way if a man has raised himself to the level of
initiation there is no power which can withhold it from him. It may very often
happen, however, that a man is ready in every respect, save for a lack of some
one quality; and that lack may hold him back for a very long time, which would
probably mean that by the time he acquired the missing quality he would in all
other respects be developed in advance of the requirements. So it must not be
supposed that all initiates standing upon the same level are invariably equal in
all respects. What the world calls a great man is not necessarily developed all
round and fit for initiation. Anything in the nature of favouritism or neglect
is utterly inconceivable. In this matter no man can give to another that which
he has not earned, nor can any man withhold the due recognition of development
won.
163.
___________
164.
THE ANCIENT MYSTERIES
165.
What I can tell you with regard to the ancient mysteries is not derived
from any special study of old manuscripts, or of the history of this subject. It
happened to me in another life to be born in ancient Greece, and to become
initiated there into some of the mysteries. Now a man who was initiated in this
way in Greece gave a pledge not to reveal what he had seen, and this pledge is
binding, even though it was given in a former incarnation; but Those who stood
behind those mysteries have since thought fit to give out to the world much of
what was then taught only under the vow of secrecy, and so They have relieved us
from our promise as far as those teachings go. Therefore I break no pledge when
I tell you something about the instructions which were given in those ancient
mysteries. Other subjects were taught, however, which I am not at liberty to
name, because they have not yet been made public by the Great Ones.
166.
In the first place, I should like to ask you to notice that all peoples
and all religions have had their mysteries, including the Christian religion. I
have often heard people say that in the Christian religion, at least, nothing
was hidden: that everything was open for the study of the poor and the
unlearned. Any one who says that does not know the history of the Christian
Church. Now, indeed, everything the Church knows is given out, but that is only
because it has forgotten the mysteries which it used to keep hidden. If you
study the earliest history of the Church, you will find that old writers speak
very distinctly of the mysteries, which were taught only to those who were full
members of the Church. There were many points on which nothing was said to those
who were only “katechoumenoi,” who had just entered the Church, but were still
candidates for full membership.
167.
Traces of this we can find still earlier, for you will remember that it
is said in the Gospels that the Christ made known to His disciples many things
which He gave to the multitude only in parables.
168.
But one of the reasons of the failure of the Christian Church to control
her more intellectual sons, as she should have done, is the fact that she has
forgotten and lost the supernatural and philosophical mysteries which were the
basis of her dogma. To see something of this hidden side of her teachings you
have only to read the works of the great Gnostic writers. Then you will find
that when we take this side as the inner doctrine for the scholars, and the
present form of the Christian religion as the outer doctrine for the illiterate,
we get in the two combined a perfect expression of the ancient Wisdom. But to
take either of these teachings by itself, and to condemn the other as heresy,
gives us only a one-sided view. So every religion has instruction for those who
do not get beyond its outer form, but has always also higher instruction for
those who penetrate to the inner.
169.
However, when we speak of the ancient mysteries, we generally mean those
which were connected with the great religion of ancient Greece. Only a few books
exist on this subject. There is a book of Iamblichus, who was himself initiated
into the mysteries, and there is a book written by a countryman of mine, Thomas
Taylor, a Platonist, and also one by a Frenchman, Monsieur P. Foucart. Although
they are very interesting, you will find that they give but little real
information. Much that we think we know about the mysteries (I mean from an
external point of view) comes to us through the writings of their exponents.
170.
The Christian Church has had the habit-- probably justifiable from her
point of view-- of destroying all books which stood for teachings other than her
own, and we must not forget that almost all of our knowledge with regard to
early Christian times comes to us through the hands of the monks of the middle
ages. They were practically the only educated people of that time, and it was
they who copied all the manuscripts. They had very pronounced opinions about
what was useful and what was not; so very naturally only that part survived
which agreed with their views, this being reported with emphasis, while anything
of opposite character was discarded. Above all, the greater part of the
knowledge which is accessible to the general world about the mysteries is found
in the works of the Church Fathers, who were opposed to them. Without wishing to
accuse the Fathers of having purposely misrepresented, we may certainly conclude
that they tried to put forward their own view in the best and strongest light.
Even at the present day if you wished to know the whole truth concerning the
doctrine of some Protestant sect, you would not go to Catholic priests for
information; nor, if you wanted good and just explanations concerning
Catholicism, would you go to the Salvation Army to get them.
171.
In regard to the mysteries we are in a similar situation, only much
worse, because of the many and bitter disputes between the followers of the old
religion and its mysteries and the Fathers of the Christian Church. Therefore we
may accept only with considerable reserve and with great prudence what the
Fathers say in regard to this subject. For example, you will find that they
often maintain that the ancient mysteries contain much that is indecent and
immoral.
172.
Because I have carefully searched clairvoyantly through the mysteries of
Greece, and in a former incarnation was myself an initiate of them, I can say
with perfect certainty that there is not even a shadow of truth in those
statements. There did exist certain mysteries with which were festivities and a
form of Bacchus-worship, which degenerated later on into something very
objectionable; but this was only in later times, and those mysteries belonged to
quite another branch. They were not in the least related to the mysteries of
Eleusis, but were only an imitation of them on a small scale, entirely exoteric.
173.
I have, this evening, to treat a very extensive subject in a short time.
I must try to give you a rough sketch of what those Greek mysteries were and
what was taught to the initiates.
174.
The fact will be known to you that two divisions are always mentioned:
the lesser and the greater mysteries. Everybody knew that those existed, and the
number of persons who were initiated was indeed quite a large proportion of the
whole population. I think you may read in exoteric books of thirty thousand
initiates gathering at one time, and this also shows that the fact that a man
was initiated need not be kept secret, but that the outer world knew him as
belonging to this numerous class. I mean that, although certain teachings given
in the mysteries were always kept secret, the whole Greek and Roman world knew
that the greater and lesser mysteries existed, and more or less who belonged to
each of them.
175.
But behind those two degrees, the existence of which was generally known,
there were all the time the real secret mysteries; and the existence of the
third degree, as one might call it, was unknown to the public. If one thinks of
the conditions of that time one can readily understand the reason for this. Most
of the Roman Emperors, for example, knew of the existence of the lesser and
greater mysteries, and insisted upon being initiated. Now we know very well from
history that many of the Roman Emperors were hardly of the character to be
allowed to play a leading role in a religious body. But, all the same, it would
have been very difficult for the leaders of the mysteries to refuse entrance to
an Emperor of Rome. As was once said, one cannot argue with the master of thirty
legions. The emperors would certainly have killed anyone who stood in the way of
anything they wished. Thus it was desirable that the existence of the third
degree should not be known, and nobody knew that there was such a degree before
he was deemed, by those who could judge, worthy to be admitted to it.
176.
The teachings of this third degree were never given to the public and
never will be. But in the common mysteries, lesser and greater, are many things
which can be told. In the first place, then, we were taught certain pithy
sayings, or apophthegms, and if I quote you some of those you will understand
the nature of the teaching. One of the best known was “Death is life, and life
is death.” This shows us that the higher life on the other side of death was
well known. Another saying was “He who seeks realities in this life shall also
seek realities after death; and he who seeks unrealities in this life shall also
seek unrealities after death.” A great principle of their teaching was that the
soul had descended from the higher spheres to the material. The principles of
reincarnation were also contained in their instruction. You will remember that
this did not appear in the external doctrine of the religions either of Greece
or of Rome-- that is to say, it was not taught publicly and in so many words--
but you will find that this idea of the descent of the soul into matter is
imparted in classic mythology. You will remember the myth of Proserpina, who was
carried to the under-world while picking the flower of the narcissus.
177.
Let us recall the myth of Narcissus. He was a youth of great beauty who
fell in love with his own image reflected in the water, and was therefore
changed into a flower and bound to earth. You need not have studied much
Theosophy to see what that means. We learn in The Secret Doctrine how
the Ego looks down upon the waters of the astral plane and the lower world, how
it reflects itself in the personality, how it identifies itself with the
personality and, falling in love with its image, is bound to earth. So
Proserpina, while picking the narcissus, is dragged away to the under-world, and
afterwards passes half her life under the earth and half on the earth; that is,
as you will see, half in a material body and half out of it.
178.
In the same way, there are numbers of other myths of which it is very
interesting to hear the Theosophical explanation. For example, in this old
mystery-teaching the minotaur was held to signify the lower nature in man-- the
personality which is half man and half animal. This was eventually slain by
Theseus, who typifies the higher self or the individuality, which has been
gradually growing and gathering strength until at last it can wield the sword of
its Divine Father, the Spirit. Guided through the labyrinth of illusion which
constitutes these lower planes by the thread of occult knowledge given him by
Ariadne (who represents intuition) the higher self is enabled to slay the lower,
and to escape safely from the web of illusion; yet there still remains for him
the danger that, developing intellectual pride, he may neglect intuition, even
as Theseus neglected Ariadne, and so fail for this time to realize his highest
possibilities.
179.
In ancient Greece the lesser mysteries were especially celebrated in a
little place called Agrae, and the initiates were called “mystae.” Perhaps you
know that their official dress, the token of their dignity, was the skin of a
fawn, which in the old symbology represented the astral body.
180.
Its spotted appearance was thought to be emblematic of the many colours
in an ordinary astral body. The reason why this was considered a fitting dress
for those initiated into the lesser mysteries was because the principal
teachings given in them concerned the astral plane. Those who were admitted
learned what the astral life of man would be after death.
181.
Much time was spent in making clear by example as well as by teaching
what would be the effect in the astral world of a certain mode of life on earth.
In the first place they taught by illustrations, on an extensive scale by
representations in the temples, by a kind of play or drama in which was shown
what, in the astral world, would be the condition of a man who had been, let us
say, avaricious or full of sensual desires. In the old days of the mysteries,
when the leaders were adepts or pupils of adepts, these representations were
something like materializations. That is to say, the teacher, whoever he was,
produced them by his own power out of astral or etheric matter, and created a
real image for his pupils. But as time advanced, and later teachers were unable
to bring about this phenomenon, they tried to represent these teachings in other
ways-- in some cases by what we should call acting. Members of the priesthood
took the roles of different persons, while in other cases puppets were moved by
machinery.
182.
In addition to the teaching concerning the astral plane, instructions
were also given in the same way as to the system of world-evolution. Among other
things, pupils were taught how our solar system and its different parts came
into existence. You can easily see how that could be represented, first by
materialized nebulae and globes, and how, when this materialization was no
longer possible, the arrangement of different globes could be made clear by the
use of what we now call an orrery-- that is, a model of the solar system.
183.
One of the most important things connected with the mysteries was that
they explained the outer religion of the people in quite another way than that
given to the general public. If you know anything about the religion of ancient
Greece, you will understand that there were many things which badly needed some
inner explanation, for certainly their religion does not appear to be very
elevated or very reasonable when looked at from the ordinary standpoint. It
seems to have been the object that all the stories which made up the outer
teaching, many of which seem very extraordinary, should be learnt by the people
and retained in their minds-- just a few simple, clear conceptions, and nothing
more. But all earnestminded people joined the mysteries, and learnt there the
real meaning of the stories, which gave the whole thing quite another aspect.
184.
Let me give you an idea of what I mean, by two or three very simple and
short examples. I told you that, for the most part, the aim of those lesser
mysteries was to inform the pupils about the effects on the astral plane of a
certain mode of life here on earth. You probably know the myth of Tantalus. He
was a man condemned to suffer in hell eternal thirst, while water surrounded him
on all sides, but receded from his lips as soon as he tried to drink. The
meaning of this is not difficult to see, when once we know what the astral life
is. Every one who leaves this world of ours full of sensual desires of any
kind-- as, for example, a drunkard, or some one who has given himself up to
sensual living in the ordinary meaning of the word-- such a man finds himself on
the astral plane in the position of Tantalus.
185.
He has built up for himself this terrible desire which governs his whole
being. You know how powerful the desire can be in the case of a drunkard; it
conquers his feelings of honor, his love of his family, and all the better
inclinations of his character. He will take money from his wife and children,
will even take their clothes to sell them and obtain money to drink.
186.
Remember that when a man dies he does not change at all. His desire is
still as powerful as ever. But it is impossible to gratify it, because his
physical body, through which only he could drink, is gone. There you have your
Tantalus, as you see, full of that terrible desire, always finding that the
gratification recedes as soon as he thinks he has it.
187.
Recall also the story of Tityus, the man who was tied to a rock, his
liver being gnawed by vultures, and growing again as fast as it was eaten. There
you have an illustration of the effect of yielding to desire: an image of the
man who is always tortured by remorse for sins committed on earth.
188.
As perhaps a higher example of the same we can take the story of
Sisyphus. You know how he was condemned always to roll a stone up a hill, and
how, when he reached the top, the stone would always roll down again. That is
the condition of an ambitious man after death, a man who has spent his life in
making plans for selfish ends, for attaining glory or honor. In his case also
death brings no change. He goes on making plans just as he did during life. He
works out his plans, he executes them, as he thinks, till the point of
culmination, and then he suddenly perceives that he has no longer a physical
body, and that all was but a dream. Then be begins again and again, till he has
learnt at last that these desires are useless and that ambition must be killed.
So Sisyphus goes on uselessly rolling the stone up the hill, till at last he
learns not to roll it any more. To have learnt that is to have conquered that
desire, and he will come back in his next life without it; without the
desire, but of course not without the weakness of character which made that
desire possible.
189.
So you see that conditions that seem terrible are but the effects in the
other world of a wrong life here on earth. That is nature' s method of turning
wrong into good. Man does suffer, but what he suffers is only the effect of his
own action and nothing else; it is not punishment inflicted upon him from
outside, but entirely of his own making. And that is not all. The suffering he
has to bear is the only means by which his qualities can be directed in the
right way for his evolution and progress in another life. This was a point much
emphasized in the teaching of the mysteries.
190.
Now in regard to the greater mysteries. Those were celebrated principally
in the great temple of Eleusis, not far from Athens. The initiates were named
“epoptai,” that is, “they whose eyes are opened.” Their emblem was the golden
fleece of Jason which is the symbol of the mind-body; for the yellow colour in
the human aura indicates the intelligence, as every clairvoyant knows. In this
degree of initiation the teachings of the former degree were continued. In the
first, as you remember, were taught the effects in the astral world of various
ways of living. In the greater mysteries the pupil was shown what would be the
effect in the heaven-world of a certain line of life, study and aspiration on
earth. The whole history of the evolution of the world and of man, in its deeper
aspect, was expounded in the greater mysteries. The same method or
representation as in the other case was used here; although it was much more
difficult to represent on the physical plane what belonged to the mental.
191.
In each of these divisions of the mysteries, the lesser and the greater,
there was an inner school which taught practical development to those who were
seen to be ready for it. In the lesser mysteries theoretical knowledge about the
astral plane was given, but the teachers carefully watched their pupils, and
when they noticed one of whose character they felt sure, who showed that he was
capable of psychic development, they invited him into the inner circle in which
instruction was given as to the method of using the astral body and consciously
functioning in it. When such a man passed on to the greater mysteries he
received not only the ordinary teaching about the conditions of the mental
plane, but also private instruction as to the development of the mental body as
a vehicle.
192.
Those who were thus received, not only into the recognized stages of the
mysteries but into their inner schools, were also taught at the end of their
course that all of this was in truth but exoteric-- that all which they had
learnt, incalculable as had been its value, was really only a preparation for
the true mysteries of initiation which would lead them to the feet of the
Masters of Wisdom, and admit them to the Great Brotherhood which rules the
world.
193.
I may explain still further the meaning of some of those symbols which
were used in connection with the mysteries. First, we will take what was called
the thyrsus-- that is, a staff with a pine-cone on its top. In India the same
symbol is found, but instead of the staff a stick of bamboo with seven knots is
used. In some modifications of the mysteries, a hollow iron rod, said to contain
fire, was used instead of the thyrsus. Here again it is not difficult for the
student of occultism to see the meaning. The staff or the stick with seven knots
represents the spinal cord, with its seven centres, of which we read in the
Hindu books. The hidden fire is the serpent-fire, kundalini, of which you may
read in The Secret Doctrine. But the thyrsus was not only a symbol; it
was also an object of practical use. It was a very strong magnetic instrument,
used by initiates to free the astral body from the physical when they passed in
full consciousness to this higher life. The priest who had magnetized it laid it
against the spinal cord of the candidate and gave him in that way some of his
own magnetism, to help him in that difficult life and in the efforts which lay
before him. In connection with these mysteries, a certain set of objects called
the toys of Bacchus are spoken of. When you go over those lists of the toys of
Bacchus you will find them very remarkable.
194.
Whilst the child Bacchus (the LOGOS) plays with his toys he is seized by
the Titans and torn to pieces. Later these pieces are put together and built
into a whole. You will understand that this, however clumsy it may seem to us,
is without doubt an allegory, which represents the descending of the One to
become the many, and the re-union of the many in the One, through suffering and
sacrifice. What, then, are the toys of the child Bacchus when he falls into
matter and becomes the many? In the first place we find him playing with dice.
Those dice are not common dice, but the five platonic solids; a set of five
regular figures, the only regular polygons possible in geometry. They are given
in a fixed series, and this series agrees with the different planes of the solar
system. Each of them indicates, not the form of the atoms of the different
planes, but the lines along which the power works which surrounds those atoms.
These polygons are the tetrahedron, the cube, the octohedron, the dodecahedron,
and the icosahedron. If we put the point at one end and the sphere at the other
we get a set of seven figures, corresponding to the number of planes of our
solar system.
195.
You know that in some of the older schools of philosophy it was said: “No
one can enter who does not know mathematics.” What do you think is meant by
that? Not what we now call mathematics, but the mathematics which embraced the
knowledge of the higher planes, of their mutual relations and the way in which
the whole is built by the will of God. Plato said, “God geometrizes,” and it is
perfectly true. Those forms are not conceptions of the human brain; they are
truths of the higher planes. We have formed the habit of studying the books of
Euclid, but we study them now for themselves, and not as a guide to something
higher. The old philosophers pondered upon them because they led to the
understanding of the true science of life. We have lost sight of the true
teaching, and grasp in many cases only the lifeless form.
196.
Another toy with which Bacchus played was a top, the symbol of the
whirling atom of which you will find a picture in Occult Chemistry. He
also plays with a ball which represents the earth, that particular part of the
planetary chain to which the thought of the LOGOS is specially directed at the
moment. Also he plays with a mirror. The mirror has always been a symbol of
astral light, in which the archetypal ideas are reflected and then materialized.
So you see that each of those toys indicates an essential part in the evolution
of a solar system.
197.
A few words may be said about the way in which people were prepared for
the study of those mysteries by the different schools; for instance, the
Pythagorean school, to which I belonged. In the Pythagorean schools, the pupils
were divided into three classes. The first was called that of the akoustikoi
or hearers. This means that they were learners, but it is also true that
one of the rules was that they were to keep absolutely silent for two years.
198.
I think this rule would be regarded as a serious drawback by many who
join our Society at the present time, but in those olden times a great many
people, not only men but women too, submitted to this stipulation. The rule had
also another meaning, but it is a fact that during two years the members of the
first class were compelled to keep silence. The other meaning was that during
all the time, however long, that a man stayed in this class of the
akoustikoi, he might not give out any teaching, but continued to learn. I
have wished that we had some such arrangement in the Theosophical Society, for
it sometimes happens that members who do not yet know much themselves want to
teach others, and the teaching is not always recognizable as Theosophy.
199.
The second class of Pythagoreans was called that of the mathematikoi.
They passed their time in studying geometry, numbers and music. They
brought these different subjects into relation to one another and worked out the
relations between colour and sound, which are very remarkable.
200.
Let us take an example, which shows how our world is a coherent whole and
how we can take from different parts which do not seem to have any connection
whatever, and bring them into relation with each other. I just spoke about the
five platonic polygons. Every one who knows anything about music knows that
there is a fixed proportion between the length of the strings which produce
certain tones. You know that you can tune a piano according to a certain system
of fifths, and you can express the relation of the different tones to one
another by the number of vibrations of each tone; so you can express an
harmonious chord in mathematical numbers. This was first discovered simply by
experiment; later the mathematicians found out what the proportions should be,
and again by experiment they were found to be exact. But the peculiarity is that
the set of numbers which produces an harmonious chord have the same relation to
one another as that which exists between certain parts of these platonic solids.
I believe that this point was worked out some time ago in an article in the
Theosophical Review by one of the English cathedral organists.
201.
It is very remarkable that our scale, so different from the old Greek
scale, which consisted of five tones, can still be deduced from the proportion
of those five platonic figures, which were studied some thousands of years ago
in Greece. One is apt to think that there cannot be much relation between
mathematics and music, but you see that they are both parts of one great whole.
202.
The third class of the Pythagorean school was formed of the
physikoi-- those who studied physics, the inner connection between
phenomena, world-building and metaphysics. They learnt the truth about man and
nature and, as far as they could learn it, about Him who made both.
203.
There is still one point in the mysteries which we should not forget to
consider-- the life of the disciples. A life of perfect purity was strictly
required. It is a remarkable coincidence that the life in the Pythagorean school
is divided into five periods, almost similar to the five steps of the
preparatory path of the Hindus, as described by me in Invisible Helpers,
and by Mrs. Besant in The Path of Discipleship. Almost all the
forms and symbols of the present Christian religion are derived from the
Egyptian mysteries. All the symbolism, for example, that is related to the Latin
cross, and to the descent and sacrifice of the LOGOS, is taken from the Egyptian
mysteries. I have written about this in The Christian Creed.
204.
Though the mysteries of Greece and Rome, of Egypt and Chaldaea, are long
ago defunct, the world has never been left without avenues of approach to the
inner shrine. Even in the gross darkness of the middle ages the Rosicrucians and
some other secret societies were ready to teach the truth to those who were
ready to learn; and now in these modern days of hurry and materialism the
Theosophical Society still upholds the banner of true knowledge, and acts as a
gateway by means of which those who are really in earnest may reach the feet of
the Masters of the Wisdom. We have our grades in the Esoteric Section, just as
the mysteries had; and behind us, as behind them, stand always the officials of
the Great White Brotherhood, who keep in their hands the key to the true
initiations.
205.
You must also remember that many things given in those old days only
under the seal of secrecy are now made public, and through our Society are given
to the world. Many of the greatest and noblest characters of history have passed
years in study and work to try to find what is now given us so easily and simply
in a few books. Of us is perfectly true what is said in the Bible: “Many
prophets and kings have desired to see those things which ye see, and have not
seen them; and to hear those things which ye hear, and have not heard them.”
(Luke, x. 24.) Because this honour is reserved for us and this opportunity
is given us, it seems to me that a great responsibility rests upon us, and that
we should try to be worthy of the gift. It is good karma which allows this
possibility to open before us. If we let it pass, we shall not deserve to have
another offered us for thousands of years. If you knew, as I know, with what
difficulties we had to contend in former days to learn all those things which
are laid before us now, perhaps you would appreciate more the opportunity
offered you. Let us try to make use of it to the utmost of our power, and show
ourselves worthy of the privilege given us by Theosophy.
206.
Second Section
207.
___ _____________
208.
Religion
209.
SECOND SECTION
210.
THE LOGOS
211.
WE have in the LOGOS of our solar system as near an approach to a
personal (or rather, perhaps, individual) God as any reasonable man can desire,
for of Him is true everything good that has ever been predicated of a personal
deity. We cannot ascribe to Him partiality, injustice, jealousy, cruelty; those
who desire these attributes in their deity must go elsewhere. But so far as His
system is concerned He possesses omniscience, omnipresence, omnipotence; the
love, the power, the wisdom, the glory, all are there in fullest measure. Yet He
is a mighty Individual-- a trinity in unity, and God in very truth, though
removed by we know not how many stages from the Absolute, the Unknowable before
which even solar systems are but as specks of cosmic dust. I do not think that
we can image Him at all. The sun is His chief manifestation on the physical
plane, and that may help us a little to realize some of His qualities, and to
see how everything comes from Him. The sun may be considered as a sort of
force-centre in Him, corresponding to the heart of man, the outer manifestation
of the principal centre in His body.
212.
Although the whole solar system is His physical body, yet His activities
outside of it are enormously greater than those within it. I have myself
preferred not even to try to make any image of Him, but simply to contemplate
Him as pervading all things, so that even I myself am also He, so that all other
men too are He, and in truth there is nothing but God. Yet at the same time,
although this that we can see is a manifestation of Him, this solar system that
seems so stupendous to us is to Him but a little thing, for, though He is all
this, yet outside it and above it all He exists in a glory and a splendour of
which we know nothing as yet. Thus though we agree with the pantheist that all
is God, we yet go very much further than he does, because we realize that He has
a far greater existence above and beyond His universe. “Having pervaded this
whole universe with one fragment of Myself, I remain. ( Bhagavad Gita,
x. 42.)
213.
I do not think that we can find any form of words that will at all
express the method of our union with Him. We may in one sense be cells in his
Body, but we are certainly very much more than that, for His life and power are
manifested through us in a way which is out of all proportion to any such
manifestation of our spiritual life as could be supposed to be given through the
cells of our bodies. In His manifestation on the lowest cosmic plane we may take
it that His first aspect is on the highest level, the second on that below it ,
and the third in the higher part of the nirvanic plane, so that when an adept
gradually raises his consciousness plane by plane as he developes, he comes
first to the third aspect and realizes his unity with that moving on only after
long intervals to full union with the second and the first.
214.
I myself who speak to you have once seen Him in a form which is not the
form of His system. This is something which utterly transcends all ordinary
experience, which has nothing to do with any of the lower planes. The thing
became possible for me only through a very daring experiment-- the utter
blending for a moment of two distinct rays or types, so that by means of this
blending a level could for a moment be touched enormously higher than any to
which either of the egos concerned could have attained alone. He exists far
above His system; He sits upon it as on a lotus throne. He is as it were the
apotheosis of humanity, yet infinitely greater than humanity. We might think of
the Augoeides carried up higher and higher, and to infinity. I do not know
whether that form is permanent or whether it can be seen at a certain level
only-- who shall say? But that this thing is a tremendous reality-- that I know;
and, once seen, such a manifestation can never be forgotten.
215.
One little touch of higher experience I may mention, though it is one
which is exceedingly difficult to describe adequately. When a man raises his
consciousness to the highest subdivision of his casual body, and focuses it
exclusively in the atomic matter of the mental plane, he has before him three
possibilities of moving that consciousness, which correspond to some extent with
the three dimensions of space. Obviously a way is open to him to move it
downwards into the second subplane of the mental, or upward into the lowest
subplane of the buddhic, if he has developed that sufficiently to be able to
utilize it as vehicle.
216.
A second line of movement open to him is the short cut which exists from
the atomic subdivision of one plane to the corresponding atomic subdivisions of
the planes above and below, so that without touching any intermediate sub-plane
the consciousness may pass from that atomic mental downwards to the atomic
astral or upwards to the atomic buddhic, again of course supposing the
development of this latter to be already achieved. In order to image to oneself
this short cut, one may think of the atomic subplanes as being side by side
along a rod, the other sub-divisions of each plane hanging from the rod in
loops, as though a piece of string were wound loosely round the rod. Obviously
then to pass from one atomic sub-division to another one could move by the short
cut straight along the rod, or down and up again through the hanging loop of
string which symbolizes the lower sub-planes. But there is yet a third
possibility-- a possibility not so much yet of movement along another
line at right angles to both of these others, but rather a possibility of
looking up such a line-- looking up as a man at the bottom of a well might look
up at a star in the sky above him.
217.
For there is a direct line of communication between the atomic sub-plane
of the mental in this lowest cosmic plane and the corresponding atomic mental in
the cosmic plane. We are infinitely far as yet from being able to climb upwards
by that line, but once at least the experience came of being able to look up it
for a moment. What is seen then it is hopeless to try to describe, for no human
words can give the least idea of it; but at least this much emerges, with a
certitude that can never be shaken, that what we have hitherto supposed to be
our consciousness, our intellect, is simply not ours at all, but His; not even a
reflection of His, but literally and truly a part of His consciousness, a part
of His intellect. Incomprehensible, yet literally true! It is a commonplace of
our meditation to say, “I am that Self; that self am I,” but to see it, to know
it, to feel it, to realize it in this way, is something very different from that
verbal recitation.
218.
From Him comes forth all life in the successive outpourings which are
described in our books-- the first outpouring from His third aspect, which gives
to previously existing atoms the power to aggregate themselves into the chemical
elements-- the action which is described in the Christian Scriptures as the
spirit of God moving over the waters of space. When, at a later stage, the
kingdoms of nature are definitely established, there comes the second
outpouring, from His second aspect, which forms group-souls for the minerals,
the plants, the animals, and this is the descent of the Christ principle into
matter, which alone renders possible our very existence. But when we think of
the human kingdom we remember that the ego itself is a manifestation of the
third outpouring which comes from His first aspect, the eternal and all-loving
Father.
219.
Every fixed star is a sun like our own, and each one is a partial
expression of a LOGOS.
220.
_____________________
221.
BUDDHISM
222.
In thinking of the Lord BUDDHA we must not forget that He is very much
more than merely the founder of a religion. He is a great official of the Occult
Hierarchy, the greatest of all save one, and the founder in previous
incarnations of many religions before this one which now bears His title. For He
was the Vyasa who has done so much for the Indian religion; He was Hermes, the
great founder of the Egyptian mysteries; He was the original Zoroaster, from
whom came the sun and fire worship; and he was also Orpheus, the great bard of
the Greeks.
223.
In this last of His many births, when He came as the Lord Gautama, it
does not appear that He had originally any intention of founding a new religion.
He appeared simply as a reformer of Hinduism-- a faith which was already of
hoary antiquity, and had therefore departed much from its original form, as all
religions have. It had become hardened in many ways, and appears to have been
very far less elastic even than it is now. Even now we all know how strictly
drawn are the lines between the castes, what an iron rigidity there is as to
forms and ceremonies. We know that even now no man can be converted to Hinduism;
the only way to enter that faith is to be born into it.
224.
Imagine a condition in which all this was even far more rigid, in which
the feeling was much more intense, in which all the ideas of life had been very
much changed from what they were in the days of the original Aryan immigrants,
when it was a religion full of joy, and holding out hope for everybody. A little
before the time of the Buddha the general opinion seems to have been that
practically no one but a brahman had any chance of salvation at all. Now as the
number of the brahmans was always small, and even now is only something like
thirteen millions out of the three hundred million inhabitants of India, it was
clearly not a very hopeful religion for the majority of the people, since it
indicated to them that they had to work on through very many lives, until they
could earn admission into the small and exclusive brahman caste, before they
could possibly escape from the wheel of birth and death.
225.
Then came Lord BUDDHA, and by His teaching flung open wide the gates of
the sweet law of justice, for He taught that men had departed entirely from the
old form of religion. He repeatedly asserted that a man who, though born a
brahman, did not live the life which a brahman should, was neither worthy of
respect nor in the way of salvation, and that a man of any other caste who did
live the true brahman life, should be treated as a brahman, and had in every way
the same possibilities before him as though he had been born into the sacred
caste.
226.
Naturally enough in the face of teachings which placed all hope of final
salvation so indefinitely far away in the future, the ordinary man of the world
had become hopeless and consequently careless; on the other hand, the austerity
of the brahman, who spent the whole of his life in ceremonies and in meditation,
was not to their taste, and indeed was obviously impossible for them. But the
BUDDHA preached to them what He called the middle way; He told them that
although the life of austerity and of entire devotion to religion was not for
them, there was no reason why, because of that, they should relapse into
carelessness and evil living. He showed them that a higher life is possible for
the man still in the world, and that, though they might not be able to devote
themselves to metaphysics and to hairsplitting arguments, they could still
obtain sufficient grasp of the great facts of evolution to form a satisfactory
guide to them in their lives.
227.
He declared that extremes in either direction are equally irrational;
that on the one hand the life of the ordinary man of the world, wrapped up
entirely in his business, pursuing dreams of wealth and power, is foolish and
defective because it leaves out of account all that is really worthy of
consideration; but that on the other hand the extreme asceticism that teaches
each man to turn his back upon the world altogether, and to devote himself
exclusively and selfishly to the endeavour to shut himself away from it and
escape from it, is also foolish. He held that the middle path of truth and
beauty is the best and safest, and that while certainly the life devoted
entirely to spirituality is the highest of all for those who are ready for it,
there is also a good and true and spiritual life possible for the man who yet
holds his place and does his work in the world.
228.
He based His doctrines solely on reason and common-sense; He asked no man
to believe anything blindly, but rather told him to open his eyes and look
around him. He declared that in spite of all the sorrow and misery of the world,
the great scheme of which man is a part is a scheme of eternal justice, and that
the law under which we are living is a good law, and needs only that we should
understand it and adapt ourselves to it. He taught that all life is suffering,
but that man causes his own trouble for himself, because he yields himself
perpetually to desire for that which he has not, and He said that happiness and
contentment can be gained better by limiting desires than by increasing
possessions.
229.
To this end He tabulated His teaching in the most marvellous manner,
arranging everything under certain headings which could be readily memorized.
This constitutes in reality a carefully graded system of mnemonics. It is so
simple in its broad outline that any child can remember and understand its four
noble truths, its noble eightfold path, and the principles of life which they
suggest; yet it is carried out so elaborately that it constitutes a system of
philosophy which the wisest man may study all his life through, and yet find in
it ever more and more light upon the problems of life.
230.
He analyzed everything to an almost incredible extent, as may be seen by
a study of the twelve nidanas, or by His enumeration of the steps which
intervene between thought and action. Each of His four noble truths is
represented by a single word, and yet to any one who has ever heard the
exposition of the system each of those words inevitably calls up a great range
of ideas. The same thing is true of the words signifying the steps of the noble
eightfold path, and of the “great perfections” which are spoken of in The
Voice of the Silence. All of these perfections are simply wisdom, power and
love appearing in different forms. They are sometimes reckoned as six, but more
commonly as ten. The six are given as perfect charity, perfect morality, perfect
patience, perfect energy, perfect truth and perfect wisdom; and the other four
which are sometimes added are perfect resignation, perfect resolution, perfect
kindness and perfect abnegation.
231.
The religion of Buddhism has practically disappeared from India, yet it
has left behind it lasting results, and the country bears everywhere the strong
impress of His teachings. Before His coming blood-sacrifices appear to have been
universal; even now they still exist, but are comparatively rare, for He taught
that such things were not pleasing to any noble deity, but that the Gods desired
rather the sacrifice of a holy life.
232.
In looking back upon the record of those times we see that He preached
mostly in the open air, and nearly always sitting at the foot of a tree, with
the listeners sitting on the ground about Him, or standing leaning against the
trees, men and women intermingling, and little children running about and
playing upon the outskirts of the crowd. The great teacher had a most wonderful
voice, gloriously full and sonorous, and a personality which instantly commanded
the attention of all who heard Him, and invariably won their hearts, even in the
rare cases where they did not agree with what he said. The audiences were
stirred up to great religious fervor, we find them constantly raising cries of
“Sadhu, Sadhu,” by way of applause, when anything was said which especially
moved them, and at the same time raising their joined hands in an attitude of
salutation .
233.
Part at least of this influence was due to the tremendously strong
vibrations of His aura, which was of very great size, so that the audience were
actually sitting within it and being attuned to it while they listened to His
discourse. Its magnetic effect was almost indescribable, and while His hearers
were within its influence even the most stupid of them could understand to the
full whatever He said, though often afterwards when they had passed away from
that influence they found it difficult to comprehend it at all in the same way.
To this marvellous influence also is due the phenomenon so often described in
the Buddhist books-- the attainment of the arhat level by such large numbers of
His hearers. It is quite a common thing to read in the accounts given in the
Buddhist scriptures that after a sermon of the BUDDHA hundreds of men, even
thousands, reached the arhat level. Knowing what a very high degree of
attainment this means, this seemed to us, when we read it, almost incredible,
and we supposed it to be simply a case of oriental exaggeration; but later and
closer study has shown us that the accounts are actually true. So remarkable a
result seemed to call for further investigation into its causes, and we found
that in order to understand all this it was necessary to take into account not
this one life only, but the work of many previous incarnations.
234.
We must remember that the Lord Gautama is the BUDDHA of the fourth
root-race, even though this last incarnation of His was taken in the fifth .
He had been born many times in various Atlantean races, and always as a
great teacher. In each of those lives He had drawn around Him many pupils, who
had gradually been raised to higher levels of thought and of life, and when He
came in India for this last culminating birth He arranged that all those whom at
many different times and in many different lands He had influenced should be
brought together into incarnation at the same time. Thus His audiences were to a
large extent composed of fully prepared and, as it were, highly specialized
souls, and when these came under the influence of the extraordinarily powerful
magnetism of a BUDDHA, they understood and followed every word which He said,
and the action upon them as egos was of the most wonderfully stimulating nature.
Therefore it was that they so readily responded; therefore it was that so large
a number of them could be and were raised so rapidly to such dizzy heights.
235.
In the third volume of The Secret Doctrine we shall find an
exceedingly interesting and suggestive section called The Mystery of Buddha,
which refers to the fact that the BUDDHA prepared His own inner bodies of very
high grades of matter, with the fullest development of the spirillae. His
buddhic, causal and mental bodies are kept together for other Great Ones to use,
because of the exceeding difficulty of producing others equal to them. The
Christ used them along with the physical body of Jesus, while the latter waited
on higher planes in his own vehicles. Shankaracharya also used these “remains.”
Hence arose the incorrect idea that He was a reincarnation of the BUDDHA. The
coming Christ will also use these vehicles, wedding them to another physical
body which is even now being prepared for Him.
236.
Buddhism still claims a larger number of adherents than any other
religion in the world, and is a living influence in the lives of millions of our
fellow-men. It would be quite unfair to judge it by what is written about it by
European orientalists. When I was in Ceylon and Burma I compared these accounts
with the interpretation given to the doctrines by the living followers of His
religion. Learned monks in these countries approach the subject with an accuracy
of knowledge at least equal to that of the most advanced orientalists, but their
interpretation of the doctrines is very far less wooden and lifeless. By far the
best book in English to give one a real idea of the religion as it is held by
living men is The Light of Asia, by Sir Edwin Arnold; and another book,
which makes a good second to it, is The Soul of a People, by H.
Fielding Hall. Some critics have said that Sir Edwin Arnold has gone a little
beyond the bare literal meaning of the words of the text, and is trying to read
Christian ideas into them. I do not think this is so, and I have certainly found
that he expresses far more closely the feeling and attitude of the Buddhists
than any other writer.
237.
Buddhism is now divided into two great Churches, the Northern and the
Southern, and both of them have departed to some extent from the original
teaching of the BUDDHA, though in different directions. The religion is so plain
and straightforward, and so obviously common-sense that almost any person may
readily adapt himself to it, without necessarily giving up the beliefs and
practices of other faiths. As a consequence of this in the Northern Church we
have a form of Buddhism with an immense amount of accretion. It seems to have
absorbed into itself many ceremonies and beliefs of the aboriginal faith which
it supplanted; so that in Tibet, for example, we find it including a whole
hierarchy of minor deities, devas and demons which were entirely unknown to the
original scheme of the BUDDHA. The Southern Church, on the other hand, instead
of adding to the teaching of the BUDDHA, has lost something from it. It has
intensified the material and the abstract sides of the philosophy.
238.
It teaches that nothing but Karma passes over from life to life-- that
there is no permanent ego in man, but that in his next birth he is in effect a
new man, who is the result of the karma of the previous life, and they quote
various sayings of the BUDDHA in support of this. It is true that He often spoke
very strongly against the persistence of the personality, and that He assured
His hearers again and again that nothing whatever which they knew in connection
with a man could pass over to another birth. But He nowhere denied the
individuality; in fact many of His sayings absolutely affirm it. Take for
example a text which occurs in the Samannaphalasutta of the
Digha-Nikaya. When first mentioning the condition and training of the mind
that are necessary for success in spiritual progress, the BUDDHA describes how
he sees all the scenes in which he was in any way concerned passing in
succession before his mind' s eye. He illustrates it by saying:
239.
“If a man goes out from his own village to another and thence to another,
and from there comes back again to his own village, he may think thus: ` I
indeed went from my own village to that other. There I stood thus; I sat in this
manner; thus I spoke, and thus I remained silent. From that village again I went
to another, and I did the same there. The same ` I am' returned from that
village to my own village.' In the very same way, O King, the ascetic, when his
mind is pure, knows his former births. He thinks: ` In such a place I had such a
name. I was born in such a family, such was my caste, such was my food, and in
such and such a way I experienced pleasure and pain, and my life extended
through in some other place, and there also I had such and such conditions.
Thence removed, the same ` I' am now born here.' ”
240.
This question shows very clearly the doctrine of the BUDDHA with regard
to the reincarnating ego. He gives illustrations also in the same Sutta of the
manner in which an ascetic can know the past births of others-- how he can see
them die in one place, and after the sorrows and joys of hell and heaven the
same men are born again somewhere else. It is true that in the Brahmajala
Sutta He mentions all the various aspects of the soul, and says that they
do not absolutely exist, because their existence depends upon
“contact,” that is to say upon relation. But in thus denying the absolute
reality of the soul He agrees with the other great Indian teachers, for the
existence not only of the soul but even of the LOGOS Himself is true only
relatively.
241.
Untrained minds frequently misunderstand these ideas, but the careful
student of oriental thought will not fail to grasp exactly what is meant, and to
realize that the teaching of the BUDDHA in this respect is exactly that now
given by Theosophy. It is not difficult to see how various texts might be so
emphasized or distorted as to seem to contradict one another, and the Southern
Church has chosen to cling rather to the denial of the permanence of the
personality than to the assertion of the continuity of the individuality, just
as in Christianity some people have acquired the habit of laying stress on
particular texts, and ignoring others which contradict them.
242.
Another point as to which there is a very similar misunderstanding is the
constantly repeated assertion that nirvana is equivalent to annihilation. Even
Max Mueller, the great Oxford Sanskritist, was under this delusion for many
years, but later in his life with furthers and deeper study he came to
understand that in this he had been mistaken. The description which the Lord
BUDDHA Himself gives to nirvana is so far above the comprehension of any man who
is trained only in ordinary and worldly methods of thought that it is little
wonder that it should have been misunderstood at first sight by the European
orientalists; but no one who has lived in the East among the Buddhists can for a
moment suppose that they regard annihilation as the end which they are striving
to reach.
243.
It is quite true that the attaining of nirvana does involve the utter
annihilation of that lower side of man which is in truth all that we know of him
at the present time. The personality, like everything connected with the lower
vehicles, is impermanent and will disappear. If we endeavour to realize what man
would be when deprived of all which is included under these terms we shall see
that for us at our present stage it would be difficult to comprehend that
anything remained, and yet the truth is that everything remains-- that in the
glorified spirit which then exists, all the essence of all the qualities which
have been developed through the centuries of strife and stress in earthly
incarnation will inhere to the fullest possible degree. The man has become more
than man, since he is now on the threshold of Divinity; yet he is still himself,
even though it be a so much wider self.
244.
Many definitions have been given of nirvana, and naturally none of them
can possibly be satisfactory; perhaps the best on the whole is that of peace in
omniscience. Many years ago when I was preparing a simple introductory catechism
of their religion for Buddhist children, the chief Abbot Sumangala himself gave
me as the best definition of nirvana to put before them that it was a condition
of peace and blessedness so high above our present state that it was impossible
for us to understand it. Surely that is far removed from the idea of
annihilation. Truly all that we now call the man has disappeared, but that is
not because the individuality is annihilated, but because it is lost in
divinity.
245.
The BUDDHA Himself once said: “Nirvana is not being, but also it is not
non-being.”
246.
Another difference between the Northern Church of Buddhism and the
Southern is that they adopt different version of the scriptures. It is usually
stated that the Northern Church adopts the Mahayana and the Southern the
Hinayana, but whether even this much may be safely said depends upon the shade
of meaning which we attach to a much-disputed word. Yana means vehicle, and it
is agreed that it is to be applied to the dhamma or law, as the vessel which
conveys us across the sea of life to nirvana, but there are at least five
theories as to the exact sense in which it is to be taken.
247.
That it refers simply to the language in which the law is written, the
greater vehicle being by this hypothesis Sanskrit, and the lesser vehicle Pali--
a theory which seems to me untenable. It is true that the Northern Church uses
the Sanskrit translation, while the Southern scriptures are in Pali, the
language which the Lord BUDDHA spoke when on earth. It is stated that the Pali
scriptures which we now possess are not in the original form, but that all the
originals existing (in Ceylon at least) were carefully destroyed by the Tamil
invaders, so that the Pali scriptures which we now have are a retranslation made
from a copy in Elu, then the Vernacular language of Ceylon.
248.
Hina may apparently be taken as signifying mean or easy, as well as
small. One interpretation therefore considers that the Hinayana is the meaner or
easier road to liberation-- the irreducible minimum of knowledge and conduct
required to attain it, while the Mahayana is the fuller and more philosophical
doctrine, which includes much traditional knowledge about higher realms of
nature. Needless to say, this interpretation comes from a Mahayana source.
249.
That Buddhism, in its unfailing courtesy towards other religions, accepts
them all as ways to liberation, though it regards the method taught by its
founder as offering the shortest and surest route. According to this view
Buddhism is the Mahayana, and the Hinayana includes Brahmanism, Zoroastrianism,
Jainism, and any other religions which were existing at the time when the
definition was formulated.
250.
That the two doctrines are simply two stages of one doctrine-- the
Hinayana for the Sravakas or hearers, and the Mahayana for more advanced
students.
251.
That the word Yana is to be understood not exactly in its primary sense
of ` vehicle,' but rather in its secondary sense, nearly equivalent to the
English word ` career.' According to this interpretation the Mahayana puts
before the man the ` grand career' of becoming a Bodhisattva and devoting
himself to the welfare of the world, while the Hinayana shows him only the
smaller ` career' of so living as to attain nirvana for himself.
252.
There has also been much discussion as to the exact meaning of the terms
Adi-Buddha and Avalokiteshwara. I have made no special study of these things
from the philosophical standpoint, but so far as I have been able to gather
ideas from discussion of the matter with the living exponents of the religion,
Adi-Buddha seems to be the culmination of one of the great lines of superhuman
development-- what might be called the abstract principle of all the Buddhas.
Avalokiteshwara is a term belonging to the Northern Church, and seems to be the
Buddhists' name for their conception of the LOGOS. European scholars have
translated it: “The Lord who looks down from on high,” but this seems to have in
it a somewhat inaccurate implication, for it is clearly always the manifested
LOGOS; sometimes the LOGOS of a solar system and sometimes higher than that, but
always manifest. We must not forget that while the founders of the great
religions see and know the things which They name, Their followers usually do
not see; they have only the names, and they juggle with them as intellectual
counters, and build up much which is incorrect and inconsistent.
253.
The Buddhism of the Southern Church, which includes Ceylon, Burma, Siam
and Cambodia, has on the whole kept its religion free from the accretions which
have become so prominent in the Northern division of Japan, China and Tibet. In
Burma no image appears in the temples except that of the BUDDHA, though of Him
there are in some cases hundreds of image, of different material, in different
positions, presented by various worshippers. In Ceylon a certain concession
seems to have been made to popular feeling, or perhaps to a foreign government
during the time of the Tamil kings, for the images of certain Hindu deities are
often to be seen in the temples, though they are always placed in a subordinate
position and considered as a kind of attendants upon the BUDDHA. We need not
however blame the Tibetans very much for the fact that certain superstitions
have crept into their Buddhism. The same thing happens in all countries and with
all religions, as time goes on. In Italy, for example, numbers of the peasants
in the hills still follow what they call the old religion, and continue even in
the present day the worship of Bacchus, under an Etruscan name which antedates
even the time of the Roman Empire. The Catholic priests quite recognize the
existence of this older faith, and set themselves against it, but without avail.
254.
In Southern Buddhism there is remarkably little ceremony of any kind--
practically nothing indeed that in any way corresponds to the Christian service.
When the people pay their morning visit to the temple they usually call upon the
monks to recite for them the three guides and the five precepts, which they then
repeat after him, but even this can hardly be called a public service, for it is
recited not once at a set time, but for each group of people as they happen to
arrive. There is another ceremony called Paritta or Pirit (which means `
blessings' ) but this is not performed in the temple itself nor at any stated
times, but it is considered a good work on the part of the laity to celebrate
any special occasion by giving a Pirit ceremony-- that is to say by erecting and
elaborately decorating a temporary building in which the ceremony is held. It
consists of the chanting of benedictory verses from the sacred scriptures, and
is carried on for a certain number of days, usually a fortnight, by relays of
monks who relieve one another every two hours.
255.
Sometimes when a man falls ill one of these Pirit ceremonies is arranged
for him, with the idea that it will promote his recovery. It is in reality a
mesmeric ceremony, for the monks sit in a circle and hold in their hands a rope
which runs round the circle, and they are instructed to recite their texts,
keeping clearly in their minds all the time the will to bless. Naturally this
rope becomes very strongly magnetized as the ceremony progresses, and strings
run from it to a huge pot of water, which of course also becomes highly charged
with magnetism. At the conclusion of the ceremony this water is distributed
among the people, and the sick man often holds a thread which is connected with
the rope.
256.
The Southern Buddhists give a list of five psychic powers which may be
gained by the man who is making progress on the Path. (1) The ability to pass
through the air and through solid objects, and to visit the heaven-world while
still alive. It is however possible that this may mean nothing more than ability
to function freely in the astral body, because it is quite likely that in
speaking of the heaven-world they do not really mean the mental plane, but only
the higher levels of the astral. (2) Divinely clear hearing-- which is evidently
merely the astral faculty of clairaudience. (3) The ability to comprehend and
sympathize with all that is in the minds of others-- which appears to be
thought-reading, or perhaps telepathy. (4) The Power to remember former births.
(5) Divinely clear vision-- that is to say, clairvoyance. To this is added in
some lists the attainment of deliverance by wisdom. This must of course mean the
attainment of freedom from the necessity of rebirth, but it does not seem to be
of the same nature as the other powers, and perhaps should hardly appear in the
same category.
257.
Ananda is said to have been the favourite disciple of the Lord BUDDHA,
just as John is spoken of as the beloved disciple of the Christ, and no doubt in
both cases the special intimacy was the result of relationship in previous
lives. Ananda was certainly not so chosen because he was the most advanced, for
even after the death of the BUDDHA we hear that when the first great council was
held in a cave within the living rock, and the condition of taking part in it
was that none should enter who could not pass through the rock, Ananda found
himself shut out from it because he had not yet attained this power. But it is
said that his grief at this exclusion from a grand opportunity of serving his
departed Master was so great that by a supreme effort of will he then and there
developed the power which had been lacking, and passed in triumphantly to take
his place among his brothers, though a little late.
258.
This shows us that even those who are the most highly advanced of all
humanity have still their special friendships, and that therefore to love one
person more than another cannot be improper. It is true that such affection as
you now feel for your nearest and dearest you will feel later on for the whole
world, but at that time you will feel a thousand times more affection for those
who are nearest to you. Your love will never be the same for all, although all
will be included within it. It is impossible that we should feel towards another
as we do towards our Master, for when He becomes a LOGOS we shall be part of His
system, and even when far later on we ourselves become LOGOI we shall still be
part of Him, for He will represent some far greater system. Although there will
always be greater love for some than others, we shall help those whom we love
less just as fully as those whom we love more. We shall always do our best for
all, just as a doctor equally helps his patient whether he be a friend or not,
for anything like dislike or hatred will have ceased aeons before.
259.
At the time of the Lord BUDDHA many other spiritual teachers were sent
forth to the world. We find for example Lao-tse, Confucius and Pythagoras, all
working in their different spheres. Advantage was taken of the stupendous
outpouring of spiritual force at the time to send forth teachers into many parts
of the world.
260.
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261.
CHRISTIANITY
262.
There is nothing in the principles of Theosophy which is at all in
opposition to the true primitive Christianity, though there may be statements
which cannot be reconciled with some of the mistakes of modern popular theology.
This modern theology attaches immense importance to texts; in fact it appears to
me to be based upon one or two texts almost entirely. It takes these and gives
to them a particular interpretation, often in direct opposition to the plain
meaning of other texts from the same bible. Of course there are contradictions
in the Christian scripture just as there must necessarily be in any book of that
size, the various parts of which were written at such widely separated periods
of the world' s history, and by people so unequal in knowledge and in
civilization..
263.
It is impossible that all the statements made in it can be literally
true, but we can go back behind them all, and try to find out what the original
teacher did lay before His pupils. Since there are many contradictions and many
interpretations it is obviously the duty of a thinking Christian to weigh
carefully the different versions of his faith which exist in the world, and
decide between them according to his own reason and common-sense.
264.
Every Christian does, as a matter of fact, decide for himself now; he
chooses to be a Roman Catholic, or a member of the Church of England, or a
Methodist, or a Salvationist, though each of these sects professes to have the
only genuine brand of Christianity, and justifies its claim by the quotation of
texts. How then does the ordinary layman decide between their rival claims?
Either he accepts blindly the faith which his father held, and does not examine
the matter at all, or else he does examine it, and then he decides by the
exercise of his own judgment.
265.
If he is already doing that, it would be absurd and inconsistent for him
to refuse to examine all texts, instead of basing his belief only upon
one or two. If he does impartially examine all texts, he will certainly find
many which support Theosophical truth. He will find also that the creeds can be
rationally interpreted only by Theosophy. Of course in order to make an
intelligent comparison between these different systems it will be necessary for
him to make some enquiries into the history of his own religion, and to see how
the Christian doctrine came to be what it now is.
266.
He will find that in the early Christian Church there were three
principal divisions or parties. There were first of all the Gnostic Doctors or
teachers, wise and cultured men who held that the Christian Church had its
system of philosophy of the same nature as the great Greek and Roman systems
which existed at that time. They said that this system, while thoroughly
comprehensive and very beautiful, was difficult to understand, and therefore
they did not recommend its study to the ignorant. They spoke of it as the Gnosis
or knowledge-- the knowledge which was possessed by those who were full members
of the church, but was not given out to the world at large, and not even told to
the more ignorant members of the church while they were in that preliminary
stage when they could not receive the sacraments.
267.
Then there was the second division, a body of respectable middle-class
people, who troubled themselves not at all about the philosophy, but simply were
content to take the words of the Christ as their guide in life. They used as a
sacred book a collection of His sayings, some leaves of which have recently been
discovered by antiquarians.
268.
Then there was unfortunately a great mass of ignorant and turbulent
people who never had any grasp whatever of Christian doctrine, but became
members of the church merely because of the prophecies, given by the Christ, of
a good time to come. He was very much moved by the sufferings of the poor, and
full of compassion and pity for them. He told them constantly, in His teachings,
to take comfort, because the poor man who endures the struggle bravely and well
will in the future have a better position and greater advancement than the rich
man who misuses his opportunities. One can readily see how that doctrine
preached to an exceedingly ignorant people might be taken in a one-sided manner.
They would take the promises and not the conditions, and their idea of that good
time might easily be that they in turn would be the oppressors and would take
advantage of the rich man-- something which of course the Christ never preached.
So it came to pass that He attracted to himself a great crowd of men who for
various reasons were against the existing government; and when these ignorant
people in turn preached what they called Christianity to others, they naturally
intensified and exaggerated their own misconceptions of it. This great mass of
the common people, who called themselves “the poor men,” speedily became a vast
majority of the infant church, and gained so much power that they were
eventually able to throw out the Gnostic Doctors as heretics; for the “poor men”
resented the idea that any knowledge which they did not possess could be
regarded as an essential part of Christianity.
269.
There is yet another point of view from which the Christian may find
Theosophy of the greatest use to him. Just now the minds of many orthodox
Christians are much exercised with regard to what they call the higher
criticism-- that is, the attempt to apply ordinary common-sense and scientific
methods to the examination of the religious teaching-- the endeavour to
understand religion instead of blindly believing it. For many ages the world has
been told that ecclesiastical dogmas must be swallowed like pills, and that to
attempt to reason about them is impious. There are many men in the world, and
they are among the most intellectual of its citizens, who simply cannot accept
doctrines thus blindly and uncomprehendingly. Before they can believe they must
to some extent understand, and a statement does not become a living fact to them
until they can relate it rationally to other facts, and regard it as part of a
more or less comprehensive scheme of things.
270.
It is ridiculous to say (as some of the orthodox do) that these people
are inherently wicked and that their attitude is inspired by the devil. On the
contrary they are precisely the men who truly appreciate God' s great gift of
reason, and are determined to employ it in the highest of all possible
directions-- for the elucidation of the truth about religion. The truth is that
the critics are of the greatest possible service to religion; they are clearing
up points in it which heretofore have been vague; they are stating with accuracy
matters in connection with it which were previously very partially understood;
they are trying to make a reasonable system out of what has until now been
nothing but a mass of meaningless confusion.
271.
If any of our members have orthodox friends who are disturbed by these
efforts, who fear lest this liberalizing and rationalizing of their faith should
refine it altogether out of existence, let them recommend to them the teachings
of Theosophy, for that is the very thing which they need. It will teach them to
pause before throwing aside ancestral belief, and it will show them that when
properly understood that belief has a real meaning and a real foundation, and
that, while some of the vagaries of mediaeval ecclesiastical dogma may be
incomprehensible and incredible, the original teaching of the Christ was a
magnificent presentment of universal truth.
272.
If they have somewhat outgrown the outer form of their religion, if they
have broken through the chrysalis of blind faith, and mounted on the wings of
reason and intuition to the freer, nobler mental life of more exalted levels,
Theosophy will show them that in all this there has been no loss, but a great
and glorious gain. For it tells them that the glow of devotion which has meant
so much to them in their spiritual life is more than justified, that the
splendour and beauty and poetry of religious thought exist in fuller measure
than they have ever hoped before-- no longer as mere pleasant dreams from which
the cold light of common-sense may at any time rudely awaken them, but as truths
of nature which will bear investigation, which become only brighter and more
perfect as they are more accurately understood.
273.
Certainly the Christian Bible ought not to be taken literally, for many
of its statements are symbolical, and others are simply not true. When we
examine clairvoyantly the life of the Founder of Christianity, for example, we
can find no trace of the alleged twelve apostles, it would seem that as men they
never existed, but that they were introduced into the story for some reason--
possibly to typify the twelve signs of the zodiac. The disciple Jesus, whose
body was taken by the Christ, was not an illegitimate son, as is implied in the
gospel, nor was his father a carpenter. He was in reality of the highest
aristocracy of the Jews, a descendant of their own old royal line. He may
however have had a tinge of Aryan blood in him, which would be quite enough to
cause the exclusive Jews to say that he was not legitimately of the seed of
David, and that statement might very easily be taken to mean such an irregular
birth as is suggested by the narrative.
274.
The truth is that the four gospels at any rate were never intended to be
taken as in any sense historical. They are all founded upon a much shorter
document written in Hebrew by a monk named Matthaeus, who lived in a monastery
in a desert to the south of Palestine. He seems to have conceived the idea of
casting some of the great facts of initiation into a narrative form and mingling
with it some points out of the life of the real Jesus who was born 105 B. C.,
and some from the life of another quite obscure fanatical preacher, who had been
condemned to death and executed in Jerusalem about 30 A. D.
275.
He sent this document to a great friend of his who was the chief abbot of
a huge monastery at Alexandria, and suggested to him that he, or some of his
assistants, might perhaps recast it, and issue it in the Greek language. The
Alexandrian abbot seems to have employed a number of his young monks upon this
work, allowing each of them to try the task for himself, and to treat it in his
own way. A number of documents of very varying merit were thus produced, each
incorporating in his story more or less of the original manuscript of Matthaeus,
but each also adding to it such legends as he happened to know, or as his taste
and fancy dictated. Four of these still survive to us, and to them are attached
the names of the monks who wrote them, Matthew, Mark, Luke and John. The
splendid passage with which the gospel of St. John opens was not original but
quoted, for we found it in existence many years before the time of the Christ in
a manuscript which was even then of hoary antiquity.
276.
It was associated in that manuscript with a quotation from the Stanzas of
Dzyan, this latter also being translated into Greek.
277.
____ ______
278.
SIN
279.
You ask what is the real meaning of sin. In the sense in which the word
is ordinarily employed, at least by Christian preachers, I think sin may be
defined as a figment of the theological imagination. It is popularly supposed to
indicate a defiance of divine law-- the performance of some action which the
actor knows to be wrong. It is exceedingly doubtful whether this phenomenon ever
occurs. In almost every conceivable case man breaks the law through ignorance or
heedlessness, and not of deliberate intention. When once a man really knows and
sees the divine intention he inevitably comes into harmony with it, for two
reasons: at an earlier stage because he sees the utter futility of doing
otherwise, and later because, seeing the glory and beauty of the design, he
cannot but throw himself into its execution with all the powers of his heart and
soul.
280.
One of the most serious of the many misconceptions which we have
inherited from the dark ages is that what is called “sin” is a perversity to be
met with punishment and savage persecution, instead of what it really is, the
result of a condition of ignorance that can only be dealt with by enlightenment
and education. It may be objected that in daily life we constantly see people
doing what they must know to be wrong, but this is a misstatement of the case.
They are doing what they have been told is wrong, which is quite a
different matter. If a man really knows that an action is wrong, and
that it will inevitably be followed by evil consequences, he is careful to avoid
it. A man really knows that fire will burn him; therefore he does not
put his hand into it. He has been told that the fire of hell will burn
him as the result of a certain action-- say playing cards on a Sunday-- but he
does not really know this, and therefore when he fells the inclination
to play cards he does so in spite of the threatened consequences. It will be
found that every one who does wrong justifies the wrong action to himself at the
time of its commission, whatever he may think about it afterwards in cold blood.
So I say that sin as ordinarily understood is a figment of the theological
imagination; what really exists is an unfortunate condition of ignorance which
often leads to infraction of the divine Law. This ignorance it is our duty to
endeavour to dispel by the light of Theosophy.
281.
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282.
THE POPE
283.
A magnificent opportunity is waiting for the Pope who shall be ready and
brave enough to take it. Instead of fulminating rescripts and bulls against
Theosophy and liberalism, he might himself propound the Theosophical
interpretation of Christianity. Remember that the Catholic Church possesses what
is called the doctrine of development, and also that it has proclaimed the Pope
to be the infallible exponent of divine doctrine, the vicegerent of God upon
earth. He would therefore be perfectly within his rights if, with regard to the
Theosophical interpretation, he should pronounce quite boldly:
284.
“Certainly this which you bring forward is the true meaning of Christian
doctrine. We have always known this, and we have plenty of manuscripts in the
Vatican Library to prove it. We did not tell you this before, because all
through the ages until now men have not been fit for such a revelation. They
have been too crude, too rough, too undeveloped to understand a philosophical
and mystical interpretation. The outer husk of the religion has been all that
could usefully be offered to them. Now one stage more has been attained and the
world is ready for this further revelation. The second and inner meaning of our
doctrine is therefore put before you, and while we must not condemn those who
are still at the stage when they must cling to the outer husk, neither must they
on their part be allowed to condemn those who are ready to take the further step
and to receive a higher illumination.”
285.
But of course he must indeed be a strong as well as a wise man who should
do this, for like all other great personages the Pope is surrounded by enormous
masses of thought-forms, and he would find it a matter of extreme difficulty to
break through these and make a new departure.
286.
CEREMONIAL
287.
The line of ceremonial is one along which many people come, but of course
it must be understood that no religious ceremonial whatever is ever really
essential, and the man who wishes to enter upon the Path of Holiness must
realize this fully and must cast off belief in the necessity of ceremonies, as
one of the fetters which hold him back from nirvana. This does not mean that
ceremonies may not be sometimes quite effective in producing the results which
are intended, but only that they are never really necessary for any one, and
that the candidate for higher progress must learn to do utterly without them.
The ceremonial line is an easy road for a certain type of people, and is really
helpful and uplifting for them; but there is another type of men who always feel
ceremonial as an obstacle between themselves and the deities which they wish to
reach.
288.
In Christianity this ceremonial line is the one appointed by its founder,
through which his magic is to work. The consecration of the host, for example,
is a means by which spiritual force is poured out over the people. There is
often a vast amount of devotional feeling at the moment of the consecration, and
the working of the magic is assisted by that, though it does not depend upon it.
Those who are devotional unquestionably receive more because they bring with
them an additional faculty of reception. On the other hand, there is always the
probability that ignorant devotion will degenerate into superstition. In a
recent enquiry into these matters from the occult point of view, made in Sicily,
I found that there was certainly plenty of superstition, and much harmful
interference in family matters on the part of the priests; but still on the
whole the country was distinctly better than it would have been without it. We
should remember also that in history we usually hear much of the worst effects
of religious enthusiasm, whereas the good steady progress of many thousands
under its influence makes but little impression.
289.
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290.
PRAYER
291.
It is difficult to say anything on the question of prayer that would be
universally applicable, because there are such very different kinds of prayer
and they are addressed to beings who differ very widely in evolution. The
founders of most great religions never in any way encouraged their followers to
pray to them, and as a rule the latter have been far too enlightened to do
anything of the kind. Whether a very strong thought directed towards them would
reach them or not would depend upon the line of evolution which they have since
followed-- in fact upon whether they still remain within touch of this earth or
not. If they were still so within reach, and if such a thought did reach them,
it is probable that if they saw that it would be good for the thinker that any
notice should be taken they would turn in his direction the attention of some of
their pupils who are still upon earth. But it is quite inconceivable that a man
who had any sort of conception of the magnificent far-reaching work done for
evolution by the Great Ones on higher planes could dream of intruding his own
petty concerns upon Their notice; he could not but know that any kind of help
that he required would be far more fitly given to him by someone nearer to his
own level. Even down here on this physical plane we are wiser than that, for we
do not waste the time of the greatest scholars of our universities in helping
babies over the difficulties of the alphabet.
292.
As regards the saints of any of the churches the position is different,
though even with them the ability to hear prayers will depend upon their
position in evolution. The ordinary saint, who is simply a good and holy man,
will of course take his heaven-life as usual, and will probably take a long one.
His life on the astral plane would be likely to be but short, and it would be
only during that that it would be possible for a prayer to reach him and attract
his attention. If during that time it did so reach him, no doubt he would do
anything that he could to satisfy the petitioner but it is by no means certain
that it would attract his attention, for he would naturally be fully occupied
with his new surroundings.
293.
When he entered upon his long rest in the heaven-world he would be
entirely beyond any possibility of being disturbed by earthly things; yet even
in such a case a prayer to him might not be without effect in connection with
him. Such a man would almost certainly be pouring out a constant stream of
loving thought towards humanity, and this thought would be a real and potent
shower of blessing, tending generally towards the spiritual helping of those
upon whom it fell; and there is no doubt that the man who was earnestly thinking
of or praying to that saint would come into rapport with him, and would
therefore draw down upon himself a great deal of that force, though entirely
without the knowledge of the saint from whom it came. If the saint were
sufficiently advanced to have entered upon a special series of births rapidly
following one another the case would be different again. He would then be all
the time within reach of earth, either living on the astral plane or in
incarnation upon the physical, and if the prayer were strong enough to attract
his attention at any time when he was for a moment out of his body, he would
probably give any help in his power.
294.
But fortunately for the many thousands who are constantly pouring forth
their souls in prayer-- in the blindest ignorance, of course, but still in
perfect good faith-- there is something else to depend upon which is independent
of all these considerations. Shri Krishna tells us, in the Bhagavad Gita,
how all true prayers come to Him, to whomsoever they may have been
ignorantly offered; there is a consciousness wide enough to comprehend all,
which never fails in its response to any earnest effort in the direction of an
increased spirituality. It works through many means; sometimes perhaps by
directing the attention of a deva to the suppliant, sometimes through the agency
of those human helpers who work upon the astral or mental planes for the good of
humanity. Such a deva or helper so used would, if he showed himself, inevitably
be taken by the petitioner for the saint to whom he had prayed, and there are
many stories which illustrate this.
295.
I myself, for example, have been taken under such circumstances for S.
Philip Neri, and a junior helper who was with me on the occasion was supposed to
be S. Stanislaus Kostka. Our President, too, has more than once been regarded as
an angel by those whom she was assisting.
296.
_______
297.
THE DEVIL
298.
The devil is non-existent. There are persons who imagine themselves to
have made pacts with him, sometimes signed with their own blood. The result
depends largely upon what sort of entity happened to personate him for the
occasion. There are plenty of creatures of various sorts who would hugely enjoy
such a joke at the expense of a man; but no such entity, whatever he may be,
could possibly have any use for the “soul” of a man-- nor would the “soul” of
anybody foolish enough to make such a compact be likely to be of any use, either
to the owner or anybody else. All these absurd superstitions are disproved by
the fact that the man is the ego, and therefore cannot sell himself, and also
that there are no buyers in such a transaction; so the whole thing is nothing
but foolishness.
299.
There are many entities who may be both willing and able to arrange
twenty years of material prosperity for a person. They are generally willing to
do it in return for some material consideration, such as the sacrifice of
babies, goats or fowls. The ego has no share in these pacts, either in the rare
individual cases, or in general fetish worship. These entities cannot possess
the human ego, nor could they use it if it could come into their possession. A
human body is sometimes convenient for them, and for the sake of being permitted
to obsess it they will sometimes enter into an arrangement. The making of a
compact of this nature gives the entity a strong hold upon the man; but as soon
as he discovers the folly of his action, the proper course for the man to take
is to resist such obsession to the utmost. Childish ceremonies, such as signing
with his own blood, would of course make no difference whatever.
300.
There is no hierarchy of evil. There are black magicians certainly, but
the black magician is usually merely a single solitary entity. He is working for
himself, as a separate entity, and for his own ends. You cannot have a hierarchy
of people who distrust one another. In the White Brotherhood every member trusts
the others; but you cannot have trust with the dark people, because their
interests are built upon self.
301.
You must, however, take care what you mean when you speak of evil. The
principle of destruction is often personified, but it is only that old forms are
broken down to be used as material for building new and higher ones. Here in
India there is Shiva, the Destroyer, but no one would think of Him as evil; He
is one of the highest manifestations of the deity. The principle of the
destruction of forms is necessary in order that life may progress. There is a
Great One, a part of whose function it is to arrange when the great cataclysms
shall take place-- but He works for the good of the world. These things are not
to be thought of as in any way evil. The notion of a supposed angel who revolted
and was turned out of heaven is very much based upon John Milton. The conception
is not at all the same in the Book of Job. In that story the devil is quite a
different person from the gloomy hero in the Miltonic conception. Then the
Buddhists have Mara-- a personification of the karma of the past descending upon
the man at once and taking many forms. There is an instant working-out of karma
upon the attainment of enlightenment.
302.
The statement that all material things, all differences and limitations
are evil is misleading. If by evil you mean what is ordinarily connoted by that
word, and not some other and quite different notion of an abstract kind, then
matter is not evil. Spirit and matter are equal. Matter is not in opposition to
spirit. We find matter troublesome because of the bodies we have to use; but we
are here in order to learn what without the physical life could not be conveyed
to us. The physical plane experiences give a definiteness and precision to our
consciousness and powers which we could never acquire on any plane unless we had
spent the necessary time on this. But why do people bother about evil? There is
plenty of good in the world, and it is better to think of that, for your thought
strengthens that of which you think. To think and talk so much about black
magicians unquestionably attracts their attention to you, and the results are
often exceedingly undesirable.
303.
_______
304.
HINDUISM
305.
When ignorant missionaries dilate upon the three hundred and thirty
million gods of the Hindus they are making a very gross misrepresentation of a
religion which is far more scientific than their own. Hinduism, like every other
religion, knows perfectly well that there can be only one God, though there may
be countless manifestations of Him. To call these “gods” is of course
ridiculous. It is perhaps better to avoid the word “god” altogether, because of
the exceedingly unpleasant ideas which have been associated with it by the
Christians; but if it is to be used, at least it should never be applied to any
being lower than the LOGOS of the solar system. All the good things attributed
to the Christian God are true of the LOGOS; there is nothing in the system that
is not He, and yet He is much more than His system. We could not possibly grasp
the truth about the Absolute; anything which we are able to grasp must after all
be small, since our minds are so small. The advice of the Lord BUDDHA to His
people was always that they should not trouble themselves about such remote
matters, since it was impossible to arrive at any conclusion, and nothing useful
came from it.
306.
The images of the Indian deities are usually highly magnetized, and when
they are carried round the streets at the festivals their influence upon the
people is unquestionably productive of much good. In many of the Hindu temples
there are strong permanent influences at work, as is the case for example at
Madura. Once when I visited that city some white ashes from the temple of Shiva
were given to me, and also a bright crimson powder from the temple of Parvati,
and I found that both of these were so powerfully magnetized as to retain their
influence for some years and after much travelling.
307.
India is essentially a country of rites and ceremonies. The religion is
full of them, and a great many of them are said to have been prescribed by the
Manu Himself, though it is quite obvious that many others have been added at a
much later date. Some of them appear to be regulations such as would be quite
necessary at the beginning of a new race, but now that it is thoroughly
established it seems clear that they are useless. In many cases when one watches
their performance one can see quite clearly what must originally have been
intended, even though now the ceremony has become a mere empty shell, and no
result follows upon it. Such things are not without their value for younger
souls; indeed there are many who delight in them and obtain great benefit from
them; but of course none of them can ever be really necessary, and all such
bondage falls away altogether from the really developed man.
308.
Originally every householder was the priest of his own family, but as the
civilization became more complex the rites and ceremonies grew more complex
also, and therefore a class of specially instructed priests had to spring up,
because no one who had anything else to do could possibly remember the wealth of
unnecessary detail. In these days it would seem that most people perform them,
or have them performed for them, much in the same spirit as they take medicine
from a doctor, without understanding what it is, but with the faith that it will
somehow do them good. There are, however, many people who cannot put heart and
soul into a ceremony unless they do understand it, and these people usually end
by breaking away from ceremonies altogether.
309.
It is sad to see priests performing the old ceremonies and using the old
forms which once were so effective, and yet producing no result worth
mentioning. There seems to be no will in these days. They commence some of their
recitations “Om, Bhur, Bhuvar, Swar”; but nothing whatever happens when they
recite the words. In the old days the officiant who said this threw some will
into it, and raised his own consciousness, as well as that of those present who
were responsive, from one plane to the other as he spoke.
310.
I remember seeing this strongly exemplified in the performance of a
striking ceremony, when we were examining one of the earlier lives which
occurred many thousands of years ago here in India. The people all entered an
inner room and stood in absolute darkness. In the beginning of the ceremony the
officiant slowly and solemnly uttered those words, and each produced its due
effect upon the majority of those who stood around him. The word “Om” brought
all the people in close harmony with him, and with the feelings which filled his
mind. Then, at the utterance of the word “Bhur,” to their senses the room was
filled with ordinary light, and they were able to see all the physical objects
in it; when, after an interval, the second word came, astral sight was
temporarily opened for them; and the third word produced the same effect upon
their mental sight, and brought round them all the bliss and power of the higher
plane, and that condition persisted during the recitation of the various verses
which followed.
311.
Of course these effects were only temporary, and when the ceremony was
over the higher consciousness faded away from those who had taken part in it,
but nevertheless it remained for them a tremendous experience, and the effect of
it was that on another similar occasion this higher consciousness was more
readily and more fully aroused in them. But now nothing of this sort seems to be
done anywhere. Now the priest arranges his fuel and utters a solemn invocation
to Agni, and then-- lights the fire with a match! In the old days that which is
represented by Agni really did come, and the fire fell from heaven, to use an
old expression. But all outer husks seem to remain.
312.
There is a quite rational and scientific idea underlying the practice of
pilgrimage. Great shrines are usually erected on the spot where some holy man
has lived or where some great event has happened (such as an initiation) or else
in connection with some relic of a great person. In any one of these cases a
powerful magnetic centre of influence has been created, which will persist for
thousands of years. Any sensitive person who approaches the spot will feel this
influence, and its effect upon him is unquestionably good. Where there is a
strong vibration at a much higher level than any attained by ordinary humanity,
its action upon any man who comes within its influence is to raise his own
vibrations for the time towards unison with it.
313.
The pilgrim who comes to such a spot and bathes himself in its magnetism,
perhaps for several days together, is certainly the better for it, although
different people will be affected in different degrees, according to their power
of receptivity. Such a place of pilgrimage is the Bodhi tree at Buddha-gaya, the
spot where the Lord Gautama attained His Buddhahood. This is true although the
tree which is there now is not the original one. That fell some time in the
middle ages, and the present tree is only an offshoot from it. But nevertheless
the tremendously strong magnetism of the spot remains and is likely to do so for
many a century yet to come.
314.
_____
315.
CASTES
316.
It is said that originally each caste had its distinctive colour; indeed,
the actual meaning of varna (the Sanskrit word for caste) is colour. I
have not studied the question, but at least it is clear that the colours which
are usually given do not indicate in any way the auras of the people. Only a
young child has a white aura, and even the adepts have various colours in Their
tremendous glow; yet for some reason the brahman is traditionally mentioned as
white. A kshattriya is said to have some connection with the colour red; there
are several reds in the human aura, from the rose of affection to the scarlet of
anger and indignation, and the brown-reds of sensuality. But the kshattriya has
no more of these than other men. Yellow is traditionally ascribed to the
vaishya. But yellow in the aura signifies intellect, and we have no reason to
consider the vaishya especially endowed with this quality. A shudra is spoken of
as black.
317.
If we adopt the suggestion that these colours had to do with the ancient
and primitive races, we shall find the facts more tractable. The Aryans,
representing the brahman caste, were undoubtedly much lighter in colour than the
people amongst whom they came. The reddish Toltec people who were ruling large
portions of the land when the Aryan invasion took place may have some connection
with the original kshattriya caste. The aboriginals, who were Lemurians, and are
now only represented by some of the hill tribes, were almost black in colour.
They may be connected with the shudras. Between them and the Toltecs there
appear to have been several waves of different Atlantean sub-races who settled
down as traders; and these men were of a yellowish colour, as is the present day
Chinaman. Perhaps they were the original vaishyas.
318.
No doubt as we carry further and further back the investigations which we
are making in connection with the lines of past lives which we are making in
connection with the lines of past lives which are now being examined, we shall
obtain more definite information on the subject of the origin of these castes,
and of this question of their relation to colour.
319.
________
320.
SPIRITUALISM
321.
Never forget that the spiritualists are entirely with us on some most
important points. They all hold ( a ) life after death as an actual
vivid ever-present certainty, and (b) eternal progress and ultimate
happiness for everyone; good and bad alike. Now these two items are of such
tremendous, such paramount importance-- they constitute so enormous an advance
from the ordinary orthodox position-- that I for one should be well content to
join hands with them on such a platform, and postpone the discussion of the
minor points upon which we differ until we have converted the world at large to
that much of the truth. I always feel that there is plenty of room for both of
us.
322.
People who want to see phenomena, people who cannot believe anything
without ocular demonstration, will obtain no satisfaction with us, while from
the spiritualists they will get exactly what they want. On the other hand,
people who want more philosophy than spiritualism usually provides will
naturally gravitate in our direction. Those who admire the average
trance-address certainly would not appreciate Theosophy, while those who enjoy
Theosophical teaching would never be satisfied with the trance-address. We both
cater for the liberal, the open-minded, but for quite different types of them;
meantime, we surely need not quarrel.
323.
In what Madame Blavatsky wrote on the subject she laid great stress on
the utter uncertainty of the whole thing, and the preponderance of personations
over real appearances. My own personal experience has been more favourable than
that. I spent some years in experimenting with spiritualism, and I suppose there
is hardly a phenomenon of which you may read in the books which I have not
repeatedly seen. I have encountered many personations, but still in my
experience a distinct majority of the apparitions have been genuine, and
therefore I am bound to bear testimony to the fact. The messages which they give
are often uninteresting, and their religious teaching is usually Christianity
and water, but still it is liberal as far as it goes, and anything is an advance
upon the bigoted orthodox position.
324.
Not that some spiritualists are not bigoted also-- narrow and intolerant
as any sectarian-- when it comes to discussing (say) the question of
reincarnation! The majority of English and American spiritualists do not yet
know of that fact, but the French spiritists, the followers of Allan Kardec,
hold it, and also the school of Madame d' Esperance in England. Many students
wonder that dead people should not all know and recognize the fact of
reincarnation; but after all why should they? When a man dies he resorts to the
company of those whom he has known on earth; he moves among exactly the same
kind of people as during physical life. The average country grocer is no more
likely after death than before it to come into contact with any one who can give
him information about reincarnation. Most men are shut in from all new ideas by
a host of prejudices; they carry these prejudices into the astral world with
them, and are no more amenable to reason and common sense there than here.
325.
True, a man who is really open-minded can learn a great deal on the
astral plane; he may speedily acquaint himself with the whole of the
Theosophical teaching, and there are dead men who do this. Therefore it often
happens that scraps of Theosophy are found among spirit communications. We must
not forget that there is a higher spiritualism of which the public knows
nothing, which never publishes any account of its results. The best circles of
all are strictly private-- restricted entirely to one family, or to a small
number of friends. In such circles the same people meet over and over again, and
no outsider is ever admitted to make any change in the magnetism; so the
conditions set up are singularly perfect, and the results obtained are of the
most surprising character. At public seances, to which any one may be admitted
on payment, an altogether lower class of dead people appear, because of the
promiscuous jumble of inharmonious magnetisms.
326.
SYMBOLOGY
327.
Symbology is a very interesting study. To a certain type of mind
everything expresses itself in symbols, and to some people they are of the
greatest possible help. I myself do not happen to be of that type, and therefore
I have not paid special attention to them or made any particular study of them.
Some of them however are obvious, and readily comprehensible to any one who
understands even a little of the principles of their interpretation. Think, for
example, of those which appear on the earlier pages of The Book of Dzyan.
On the first page is a white disc, signifying the first condition of the
unmanifested; on the second page a spot appears in the centre of the white disc,
signifying the first manifestation-- the First LOGOS, or the Christ in the bosom
of the Father; on the third page this spot has expanded into a bar, dividing the
disc into two halves and so signifying the first great separation into spirit
and matter-- also the Second LOGOS, always spoken of as dual or androgynous; on
the fourth page another bar has appeared at right angles to the first, giving us
the forms of a circle divided into four equal parts or quarters, signifying the
emergence of the Third LOGOS, though He is still in a condition of inactivity.
On the next page the outer circle falls away, leaving us the equal-armed or
Greek cross. This denotes the Third LOGOS ready for action, just about to
descend into the matter of His cosmos.
328.
The next stage of this activity is shown by various forms of the symbol.
Sometimes the arms of the Greek cross widen out as they recede from the centre,
and then we get the form called the Maltese cross. Another line of symbology
retains the straight arms of the Greek cross, but draws a flame shooting out
from the end of each arm, to signify the burning light within. A further
extension of this idea sets the cross whirling round its centre, like a
revolving wheel, and when that is done the flames are drawn as streaming
backwards as the cross revolves, and in that way we get one of the most
universal of all symbols, that of the svastika, which is to be found in every
country in the world, and in connection with every religion.
329.
The symbolic meaning of the ordinary Latin cross, as it is used in the
Christian Church, has no connection whatever with this line of thought. Its
meaning is entirely different, for it symbolizes the Second LOGOS, and His
descent into matter, and it is also closely connected with the initiation rites
of ancient Egypt. In the case of The Book of Dzyan the comprehension of
the symbol is enormously assisted by the fact that the book itself is highly
magnetized in a peculiar way, so that when the student who is privileged to see
it takes one of the pages in his hand a remarkable effect is produced upon him.
Before his mind' s eye arises the picture of that which the page is intended to
symbolize, and simultaneously he hears a sort of recitation of the stanza which
describes it. It is very difficult to put this clearly into words, but the
experience is a wonderful one.
330.
I have myself seen and handled the copy which Madame Blavatsky
describes-- from the study of which she wrote The Secret Doctrine. That
is of course not the original book, but the copy of it which is kept in the
occult museum which is under the care of the Master K.H. The original document
is at Shamballa, in the care of the Head of the Hierarchy, and is certainly the
oldest book in the world. Indeed it has been said that part of it (the first six
stanzas, I think) is even older than the world, for it is said to have been
brought over from some previous chain. That most ancient part is regarded by
some as not merely an account of the processes of the coming into existence of a
system, but rather a kind of manual of directions for such an act of creation.
Even the copy must be millions of years old.
331.
Another well-known symbol is that of the “Great Bird,” which is used to
denote the Deity in the act of hovering over His universe, brooding over the
waters of space, or darting onward along the line of His evolution. To repose
between the wings of the Great Bird means so to meditate as to realize union
with the LOGOS, and it is said that the man who reaches that level may rest
there for untold years.
332.
The word Om is another presentation of the same idea; it is the sacred
word of the fifth or Aryan root-race. The Atlantean sacred word was Tau, and it
has been said that the sacred words given to the root-races in succession are
all of them consecutive syllables of one great word, which is the true sacred
Name.
333.
Another obvious symbol, the heart, was prominent in the old Atlantean
religion. In the innermost shrine of the great temple in the City of the Golden
Gate there lay upon the altar a massive golden box in the shape of a heart, the
secret opening of which was known only to the high-priest. This was called “The
Heart of the World,” and signified to them the innermost mysteries that they
knew. In it they kept their most sacred things, and much of their symbolism
centred around it. They knew that every atoms beats as a heart, and they
considered that the sun had a similar movement, which they connected with the
sun-spot period. Sometimes one comes across passages in their books which give
the impression that they knew more than we do in matters of science, though they
regarded it all rather from the poetic than from the scientific point of view.
They thought, for example, that the earth breathes and moves, and it is
certainly true that quite recently scientific men have discovered that there is
a regular daily displacement of the earth' s surface which may be thought of as
corresponding in a certain way to breathing.
334.
Another symbol is that of the lotus, and it is used to signify the solar
system in its relation to its LOGOS. There is a real reason for this comparison
in the actual facts of nature. The seven Planetary LOGOI, although they are
great individual entities, are at the same time aspects of the Solar LOGOS,
force-centres as it were in His body. Now each of these great living centres or
subsidiary LOGOI has a sort of orderly periodic change or motion of his own,
corresponding perhaps on some infinitely higher level to the regular beating of
the human heart, or to the inspiration and expiration of the breath.
335.
Some of these periodic changes are more rapid than others, so that a very
complicated series of effects is produced, and it has been observed that the
movements of the physical planets in their relation to one another furnish a
clue to the operation of these great cosmic influences at any given moment. Each
of these centres has His special location or major focus within the body of the
sun, and has also a minor focus which is always exterior to the sun. The
position of this minor focus is always indicated by a physical planet.
336.
The exact relation can hardly be made clear to our three-dimensional
phraseology; but we may perhaps put it that each centre has a field of influence
practically co-extensive with the solar system; that if a section of the field
could be taken it would be found to be elliptical; and that one of the foci of
each ellipse would always be in the sun, and the other would be the special
planet ruled by the subsidiary LOGOS. It is probable that, in the gradual
condensation of the original glowing nebula from which the system was formed,
the location of the planets was determined by the formation of vortices at these
minor foci, they being auxiliary points of distribution-- ganglia as it were in
the solar system. All the physical planets are included within the portion of
the system which is common to all the ovoids; so that any one who tries mentally
to construct the figure will see that these revolving ovoids must have their
projecting segments, and he will therefore be prepared to understand the
comparison of the system as a whole to a flower with many petals.
337.
Another reason for this comparison of the system to a lotus is even more
beautiful, but requires deeper thought. As we see them the planets appear as
separate globes; but there is in reality a connection between them which is out
of reach of our brain-consciousness. Those who have studied the subject of the
fourth dimension are familiar with the idea of an extension in a direction
invisible to us, but it may not have occurred to them that it is applicable to
the solar system as a whole.
338.
We may obtain a suggestion of the facts by holding the hand palm upwards
bent so as to form a kind of cup, but with the fingers separated, and then
laying a sheet of paper upon the tips of the fingers. A two-dimensional being
living on the plane of that sheet of paper could not possibly be conscious of
the hand as a whole, but could perceive only the tiny circles at the points of
contact between the fingers and the paper. To him these circles would be
entirely unconnected, but we, using the sight of a higher dimension, can see
that each of them has a downward expansion, and that in that way they are all
parts of a hand. In exactly the same way the man using the sight of the fourth
dimension may observe that the planets which are isolated in our three
dimensions are all the time joined in another way which we cannot yet see; and
from the point of view of that higher sight these globes are but the points of
petals which are part of one great flower. And the glowing heart of that flower
throws up a central pistil which appears to us as the sun.
339.
It is not wise for the votary of modern science to ridicule or despise
either the learning of old time or the strange and fanciful symbols in which it
was expressed, for many of these ancient symbols are pregnant with meaning--
often with meaning showing deeper knowledge than the outer world now possesses.
The Theosophical student at least will avoid the mistake of despising anything
merely because he does not yet comprehend it-- because he has not yet learnt the
language in which it is written.
340.
_______
341.
FIRE
342.
On higher planes everything is what down here we should call luminous,
and above a certain level every thing may be said to be permeated by fire, yet
not at all such fire as we know on the physical plane. What we call by that name
down here cannot exist without something which either burns or glows, and it is
only a kind of reflection or lower expression of a higher abstract thing which
we cannot sense. Try to think of a fire which does not burn, but is in a liquid
form, something like water. This was known to the followers of the first great
Zoroaster, for they had this fire which no fuel on their altars, a sacred fire
by means of which they symbolized divine life.
343.
One way of reaching the LOGOS is along the line of fire, and the ancient
Parsis knew this well, and raised themselves until they were one with the fire,
so as to reach Him by way of it. The only way in which it can be done is through
the assistance of certain classes of devas, but at this period of the world' s
history we are so grossly material that very few can stand the ordeal. The first
Zoroaster had around him many who were able to take that way; and, though under
present conditions our lower vehicles would probably be destroyed if we should
make such an attempt, in new races and on other planets we shall be ale to take
that way again. All this sounds strange and weird and incomprehensible, because
it deals with conditions which are utterly unknown on the physical plane, but
the student of occultism will find that in the course of his progress he has to
face many things which cannot at all be expressed in words down here.
344.
Third Section
345.
_________
346.
The Theosophical Attitude
347.
THIRD SECTION
348.
COMMON SENSE
349.
ABOVE all things and under all circumstances the student of occultism
must hold fast to common sense. He will meet with many new ideas, with many
startling facts, and if he allows the strangeness of things to overbalance him,
harm instead of good will result from the increase of his knowledge. Many other
qualities are desirable for progress, but a well-balanced mind is an actual
necessity. The study of occultism may indeed be summed up in this: it is the
study of much that is unrecognized ordinary man-- the acquisition therefore of a
great multitude of new facts, and then the adaptation of one' s life to the new
facts in a reasonable and common-sense way. All occultism of which I know
anything is simply an apotheosis of common sense.
350.
_______
351.
BROTHERHOOD
352.
The brotherhood of man is a fact in nature; those who deny it are simply
those who are blind to it, because they shut their eyes to actualities which
they do not wish to acknowledge. We need waste little time over those who deny
it; nature itself will refute their heresy. More subtly dangerous are those who
misunderstand it, and their name is legion.
353.
Remember not only what brotherhood means, but also what it does not mean.
It emphatically does not mean equality, for twins and triplets are comparatively
rare; under all but the most abnormal circumstances, brotherhood implies a
difference in age, and consequently all sorts of other differences, in strength,
in cleverness, in capacity.
354.
Brotherhood implies community of interest, but not community of
interests. If the family be rich all its members profit thereby; if the family
be poor, all its members suffer accordingly. So there is a community of
interest. But the individual interests of the brothers not only may be, but also
for many years must be, absolutely different. What interests has the boy of
fourteen in common with his brother of six? Each lives his own life among
friends of his own age, and has far more in common with them than with his
brother. What cares the elder brother of twenty-five, fighting his way in the
world, for all the prizes and anxieties of school-life which fill the horizon of
that second brother?
355.
It is not to be expected, then, that because they are brothers men shall
feel alike or be interested in the same things. It would not be desirable, even
if it were possible, for their duties differ according to their ages, and the
one thing which most promotes the evolution of the human family as a whole is
that every man should strive earnestly to do his duty in that state of life to
which it shall please God to call him, as the Church catechism puts it. This
does not in the least imply that every man must always remain in the station in
which his karma has placed him at birth; if he can honestly and harmlessly make
such further karma as will raise him out of it he is at perfect liberty to do
so. But at whatever stage he may be, he should do the duties of that stage. The
child grows steadily; but while he is at a certain age, his duties are those
appropriate to that age, and not those of some older brother. Each age has its
duties-- the younger to learn and to serve, and the older to direct and protect;
but all alike to be loving and helpful, all alike to try to realize the idea of
the great family of humanity. Each will best help his brothers, not by
interfering with them, but by trying earnestly to do his own duty as a member of
this family.
356.
The brotherhood of our Society ought to be a very real thing. It is
important that we should recognize and realize a close fellowship, a feeling of
real unity and drawing together. This will be achieved if members will forget
their own personal feelings and think chiefly of the interests of others. The
heart of the Society is making for itself a body on the buddhic plane, a channel
through which the Great Ones can work. The perfection of the channel as such
depends upon the attitude of the earnest and devoted members. As yet it is very
imperfect, because of the tendency of each member to think too much of himself
as a unit, and too little of the good and well-being of the whole. The stones of
the wall must be built each in its own place; one standing out of place here, or
projecting there, causes roughness, and the wall as a whole is a less perfect
wall. We form but a little part of a vast scheme, one wheel as it were of a
machine. It is for us to make ourselves really fit for our little part; if we do
that, though we may be quite unfit to take a leading position in the drama of
the world, yet what little we do is well done and lasting, and will honourably
fill its place in the greater whole.
357.
You are all aware that in seven hundred years' time our two Masters will
commence the founding of the sixth root-race, and that even already They are
looking about for those who will be suitable assistants for Them in that work.
But there is something nearer than that to be done-- and it is a work which will
afford excellent practice in developing the qualities necessary for that larger
work; and this is the development of the sixth sub-race of the Aryan race, which
is now just beginning to be formed in North America. Already signs are to be
seen of the preparations for this work; different races are being welded
together in one; and we too have our part to play in this. We all recognize how
important it is that a child' s early years should be surrounded by good
influences, and it is just the same with the childhood of a race. If we can
succeed in starting this young race along right lines much will be gained; and
we, even at this distance from America, can be of great help at this critical
period of history, if we will.
358.
Part of the scheme very shortly to be realized is the drawing together of
the various branches of our fifth sub-race, the Teutonic. Many of us belong to
that-- the English colonies, the Americans, the Scandinavians, the Dutch and the
Germans; and many also in France and Italy, as for example the Normans, who are
the descendants of the Norsemen, and also those in southern countries who are
descendants of the Goths and Visigoths. What is desired in order to promote the
work of the great plan is that all these races should be drawn into much closer
sympathy. This has already been achieved to a great extent in the case of
England and America; it is very much to be regretted that it cannot be done in
the case of Germany also, but for the present that great country seems disposed
to hold aloof from the desired coalition, and to stand out for what it considers
its own private interests. It is much to be hoped that this difficulty may be
overcome.
359.
The great purpose of this drawing together is to prepare the way for the
coming of the new Messiah, or, as we should say in Theosophical circles, the
next advent of the Lord Maitreya, as a great spiritual teacher, bringing a new
religion. The time is rapidly approaching when this shall be launched-- a
teaching which shall unify the other religions, and compared with them shall
stand upon a broader basis and keep its purity longer. But before this can come
about we must have got rid of the incubus of war, which at present is always
hanging over our heads like a great spectre, paralyzing the best intellects of
all countries as regards social experiments, making it impossible for our
statesmen to try new plans and methods on a large scale. Therefore one essential
towards carrying out the scheme is a period of universal peace. Many efforts
have already been made in various ways to bring about this result-- for example
the Peace Conference; but it seems that some other way will have to be tried.
360.
If we of the fifth sub-race can but put aside our prejudices and stand
side by side, a great work lies before us in the future. Ours is the latest
sub-race, and therefore contains, generally speaking, the highest egos in
evolution. Yet the majority of the people in it are by no means ready to respond
to a purely unselfish motive as a means of bringing about the universal peace
required.
361.
How then can this best be attained? By making it to the interest of all
these nations to insist upon universal peace. Remember that trade suffers during
war. We of these various branches of the Teutonic race are the greatest trading
nations of the world, and I hope that we may shortly realize that it is to our
interest to bind ourselves together, and to stand for peace. Truly this is not a
very high motive, for it is merely self-interest; but still when the rulers and
great statesmen are moved to desire unity from the abstract love for humanity,
this lower motive may help to bring their less developed fellow-countrymen into
line with them, and cause them warmly to support any movement which they may set
on foot for that object.
362.
All sorts of events are being utilized to help this binding together of
our race. For example, the death of Her Majesty the late Queen Victoria was very
decidedly utilized for that purpose. Her life did very much in drawing the
Colonies together into closer bonds with the Mother-country. Those who saw the
Jubilee procession from the psychic standpoint were greatly impressed with the
mighty current of high emotion thereby evoked. In her life she did much, but at
her death still more was accomplished. By her death she drew close not only our
Colonies, but also the United States. I was in America at the time of her death,
and really it might have been their own ruler for whom the Americans were
mourning, so spontaneous and so sincere were their expressions of the sense of
loss. So in her death the great Queen did grand service, as well as in her life.
363.
Each race has its own peculiarities, just as each individual has. If we
wish to co-operate in the great work we must learn to allow for these, to be
tolerant of them, and to regard them with a kindly interest, instead of sneering
at them or letting them get on our nerves. What then can we do practically to
help these great national affairs? This at least: that when in our presence
unkind or sneering remarks are made about other nations, we can make a point of
always putting forward considerations on the other side, and saying something
kindly. We may not always be able to contradict the evil thing said, but at
least we may supplement it with something that is good.
364.
There are perhaps but few of us, but at least in the course of a year
each of us probably meets at least a thousand others, and each of us may to that
extent be a centre for helping our own nation to see good in others, and thus,
though it may be only in a small way, we may be able to smooth the path and make
the way for union easier. Many people are constantly in the habit of speaking
with narrow prejudice against the peculiarities of other nations; let us at
least take care not to do this, but always bear in mind the importance of
promoting friendly feeling. Do not let us despair when we think how little each
one of us can do in the matter; let us rather remember that every little effort
will be used by Those who are working from behind. No doubt the scheme will be
carried out whether or not we take the privilege which is offered to us of
helping in it; but that is no reason why we should not do our best.
365.
Nor is it only good people who are used in the promotion of the scheme.
All sorts of forces are being used by the Great Brotherhood that stands behind
to forward necessary work. Yes, even the very selfishness and the failings of
men. “Blindly the wicked work the righteous will of heaven,” as Southey writes
in Thalaba. And “All things work together for good to them that love God.” This
was spoken as regards personal karma, but the same thing holds good in regard to
greater and broader schemes. For example, the bigotry of the Christian Church,
evil though it is, has not been altogether valueless, for it has helped to
develope strength of faith, since the ignorant cannot believe strongly without
being bigoted. Self-seeking in commercial pursuits is evil also, yet it has in
it a certain power which can be turned to account by those who stand behind, for
it developes strength of will and concentration, qualities which in a future
life may be put to most valuable uses.
366.
We each have an opportunity to help in this scheme, to co-operate on the
side of good. If we do not take the opportunity offered to us, another will, and
if not that other, then another, but in any case the work will be done.
367.
We know that already some to whom the opportunity has been offered have
cast it aside; but that is only all the more reason why we shou1d work with
greater vigour, so as to atone for their defection-- to do their share as well
as our own. Never for a moment must we fear that because of such defection the
work will be allowed to suffer. We cannot but regret that our poor friends
should lose their opportunities-- that from ignorance and lack of
clear-sightedness they are working so sadly against their own interests. Yet
remember that their folly is but temporary; they will awaken to the truth some
day-- if not in this life, then in some other. Meantime inside all is well, and
the Great Work is going forward.
368.
The evolution of the world is, after all, like any other large
undertaking. Think of the making of a railway, for instance. It does not matter
to the railway company or to the future passengers which workman lays a certain
rail or drives a certain bolt, so long as it is well and truly done; and the
overseer will attend to that. It matters very much to the workman , for
he who works receives the pay, while the other gets nothing. The overseer
regrets it when a workman goes off in a fit of temper or of drunkenness and
refuses to work for a day; but he thinks, “Never mind, he will come back
tomorrow,” and meantime he employs some one else. Many have left the work in
just that way in an outburst of personality, but they will return. The question
is not as to whether the work shall be done-- the Masters will see to that in
any case; it is only as to who will embrace the opportunity of doing it.
369.
Many people who contend bitterly against the right are merely showing
that they are not yet fit to pass this test; they have not yet reached the stage
where they can forget themselves utterly in the work; their personalities are
still rampant, and so they are capable of being shocked and thrown off their
balance, if some new fact comes before them. It is sad, of course, but it is
only temporary; they have lost a good opportunity for this life, because they
are not yet strong enough for it; but there are many lives yet to come. Meantime
others will take their places. Never forget that one thing of importance is that
the Masters' work should be done; let us at least be among those who are doing
it now, even though there are many who cannot yet see clearly enough to help us.
They repudiate the Masters for this life, like a naughty little boy who gets
angry with his parents, and in a fit of passion runs away and hides himself; but
presently hunger brings the naughty little boy home again, and in the same way
hunger for the truth which they have once tasted will bring most of them back to
the feet of the Masters in their next lives. Meantime let us stand firm, and
fill our hearts with peace even in the midst of strife.
370.
If we would rise to our opportunity we must rub down our corners and get
rid of our awkward personalities, and forget them in encouraging good feeling in
every possible way. If we hear something said against somebody else let us at
once try to put the other side, and this both with regard to nations and
individuals. Counterbalance the evil by speaking the good-- not to give a false
impression, but to give the best possible aspect or interpretation of the facts.
Our work is to make the machine run smoothly, and neutralize the friction. Our
aim is to be a united whole as a Society, and to help towards harmony in the
outside world. The scheme is great, the opportunity glorious; shall we take it?
371.
Yet beware lest you should make the idea of preparing yourself for grand
work in the future an excuse for neglecting the minor opportunities of every-day
life. A good example of what I mean is offered by a letter which I recently
received, in which the writer says that he finds himself in the position of
having to teach a Theosophical Branch, and that he feels it a great
responsibility, of which he cannot think himself worthy because his knowledge is
at present so imperfect. Now in reply to this I shall say:
372.
Do not be in the least troubled about your position towards your Branch.
Assuredly it is a responsibility to teach, but on the other hand it is a very
great privilege. Think of it rather in this way, that here are number of hungry
souls, and Those who stand behind have been so kind to you as to give you the
opportunity of being the channel through which these can be fed. You have the
broad principles of the teaching clearly in mind, and your own common sense will
keep you from going far wrong in details. I admire your extreme consciousness,
but if you keep these main principles steadily before your pupils, you are very
little likely to go wrong in your teaching.
373.
We all have the responsibility of which you speak, and those of us who
have to write the books and give the lectures feel it far more acutely than you
can imagine. Indeed we have sometimes been told by friends that we ought to have
attained adeptship before we wrote any books, so that it might be quite certain
that there should be no mistakes in them. I can only say that we decided to
share our imperfect knowledge with our brothers, even while we still have very
much to acquire; and I think that the result has justified our decision. If we
had waited until we attained adeptship, it is true that our books would have
been perfect-- and they are very far from being perfect now-- but then you see
you would all have had to wait a thousand years or so for them, which would have
made a considerable difference to the work of the Society in the present
century. It seems to me that the problem that lies before you is an exactly
similar one. You also might refrain from teaching until you knew everything; but
what would become of your Branch in the meantime?
374.
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375.
HELPING THE WORLD
376.
One of the first qualifications which are required for the treading of
the Path is single-mindedness or one-pointedness. Even worldly men succeed
because they are one-pointed, and we can learn from them the value of
determination on our own line. Our goal is not so tangible as theirs, so we have
more difficulty in keeping the one-pointed attitude of mind; but in India the
importance of the unseen is more easily realized than in the West. It is good to
seek the company of those who are more advanced, to whom the realities of the
Path are constantly present; also to read and hear and think about our purpose
frequently, and unwaveringly to practise the virtues by which alone the perfect
knowledge can come to us.
377.
This an age of hurry and scurry; the tendency is for people to do a
little of many things, but nothing thoroughly-- to flutter from one thing to
another. No man now devotes his life to a masterpiece, as was often done in the
Middle Ages in Europe, in old days in India.
378.
Occultism changes a man' s life in many ways, but in none more than in
this; it makes him absolutely one-pointed. Of course I do not mean that it
causes him to neglect any duty that he used to do; on the contrary, the
never-ceasing watch to fulfil every duty is its first prescription. But it gives
him a keynote of life which is always sounding in his ears, which he never
forgets for an instant-- the key-note of helpfulness. Why? Because he learns
what is the plan of the LOGOS, and tries to co-operate in it.
379.
This involves many lines of action. To be able to help effectively he
must make himself fit to help; hence he must undertake the most careful
self-training, the elimination of evil qualities from himself, the development
merit of good ones. Also he must maintain a constant watchfulness for
opportunities to help.
380.
One special method of helping the world lies ready to the hand of members
of our Society-- that of spreading Theosophic truth. We have no right and no
desire to force our ideas on any one, but it is our duty and our privilege to
give people the opportunity of knowing the real explanation of the problems of
life. If when the water of life is offered, a man will not drink, that is his
own affair; but at least we should see that none perishes through ignorance of
the existence of that water .
381.
We have then this duty of spreading the truth, and nothing should be
allowed to interfere with it. This is the work that as a Society we have to do,
and we must remember that the duty is binding upon each of us. Our minds must be
filled with it, we must be constantly thinking and planning for it, seizing
every opportunity that offers. It is not for us to excuse ourselves because some
other member seems to be doing nothing; that is his business, and we are in no
way concerned in it; but if we ourselves neglect to do our very best, we are
failing in our duty. It was not to illumine our own path that this glorious
light came to us, but that we also in our turn might be light-bearers to our
suffering brothers.
382.
___________________
383.
CRITICISM
384.
If we wish to make any progress in occultism, we must learn to
mind our own business and let other people alone. They have their reasons and
their lines of thought which we do not understand. To their own Master they
stand or fall. Once more, we have our work to do, and we decline to be diverted
from it. We must learn charity and tolerance, and repress the mad
desire to be always finding fault with someone else.
385.
It is a mad desire, and it dominates modern life-- this spirit
of criticism. Every one wants to interfere with somebody else' s duty, instead
of attending to his own; every one thinks he can do the other man' s work better
than it is being done. We see it in politics, in religion, in social life. For
example the obvious duty of a Government is to govern, and the duty of its
people is to be good citizens and to make that work of government easy and
effective. But in these days people are so eager to teach their Governments how
to govern that they forget all about their own primary duty of being good
citizens. Men will not realize that if they will but do their duties, karma will
look after the “rights” about which they are so clamorous.
386.
How comes this spirit of criticism to be so general and so savage at this
stage of the world' s history? Like most other evils, it is the excess of a good
and necessary quality. In the course of evolution we have arrived at the fifth
sub-race of the fifth root-race. I mean that that race is the latest yet
developed, that its spirit is dominant in the world just now, and that even
those who do not belong to it are necessarily much influenced by that spirit.
387.
Now each race has its own special lessons to learn, its own special
quality to unfold. The quality of the fifth-race is what is sometimes called
manas-- the type of intellect that discriminates, that notes the differences
between thing. When it is perfectly developed, men will note these
differences calmly, solely for the purpose of understanding them and judging
which is best. But now, in this stage of half-development most people look for
differences from their own point of view not in order to understand
them but in order to oppose them-- often violently to persecute
them. It is simply the point of view of the ignorant and unevolved man, who is
full of intolerance and self-conceit, absolutely sure that he is right (perhaps
he may be up to a certain point) and that everybody else therefore must be
entirely wrong-- which does not follow. Remember that Oliver Cromwell said to
his council: “Brethren, I beseech you in the sacred name of the Christ to think
it possible that you may sometimes mistake!”
388.
We too must develop the critical faculty; but we should criticise
ourselves, not others.
389.
There are always two sides to every question; generally more than two.
Kritein means to judge; therefore criticism is useless and can only do
harm unless it is absolutely calm and judicial. It is not a mad attack upon the
opponent, but a quiet unprejudiced weighing of reasons for and against a certain
opinion or a certain course of action. We may decide in one way, but we must
recognize that another man of equal intellect may emphasize another aspect
of the question, and therefore, decide quite otherwise. And yet in so deciding
he may be just as good, just as wise, just as honest as we ourselves.
390.
Yet how few recognize that; how few rabid protestants really believe
Catholics to be good men; how few convinced redhot radicals really believe that
an old Tory squire may be just as good and earnest a man as themselves, trying
honestly to do what he thinks his duty!
391.
If a man comes to a decision different from our own we need not pretend
to agree with him, but we must give him credit for good intentions. One of the
worst features of modern life is its eager readiness to believe evil-- its habit
of deliberately seeking out the worst conceivable construction that can be put
upon everything. And this attitude is surely at its very worst when adopted
towards those who have helped us, to whom we owe thanks for knowledge or
inspiration received. Remember the words of the Master: “Ingratitude is not one
of our vices.” It is always a mistake to rush madly into criticism of those who
know more than we; it is more seemly to wait and think matters over, to wait and
see what the future brings forth. Apply the test of time and the result; “By
their fruits ye shall know them.” Let us make a rule to think the best of every
man; let us do our work and leave others free to do theirs.
392.
PREJUDICE
393.
Beware of the beginnings of suspicion: it will distort everything. I have
seen it come between friends and noticed how a little suspicion soon grows into
a giant misunderstanding. Every harmless word is distorted, and mistaken to be
the expression of some unkind or improper motive, while all the time the speaker
is utterly unconscious of the suspicion. It is the same when opinions differ
about books or religion; a slight difference of opinion is fostered by dwelling
upon all that tells on one' s own side and against the other side, until the
result is an absurdly distorted view. One finds it again with colour prejudice
although those now wearing white bodies have worn brown ones and vice versa,
and the habits of one have been or will be the habits of the other.
Brotherhood means the getting rid of prejudices; knowledge of the fact of
reincarnation ought to help us to overcome our limitations and uncharitableness.
394.
We who are students of the higher life must rise above these
prejudices. It is a difficult task, because they are ingrained-- prejudices of
race, of caste, of religion; but they must all be rooted out, because
they prevent clear sight and true judgment. They are like coloured glass-- still
more like cheap, imperfect glass; everything seen through them is distorted,
often so much so as to look entirely different from what it really is. Before we
can judge and discriminate we must see clearly.
395.
It is always very easy to attribute some evil motive to others whom we
have allowed ourselves to dislike, and to discover some evil explanation for
their acts. This tendency forms a very serious impediment in the path of
progress. We must tear away our own personalities, for only then shall we be at
all able to see the other person as he is. A prejudice is a kind of wart upon
the mental body, and of course when a man tries to look out through that
particular part of the body he cannot see clearly. It is in reality a congested
spot in the mental body, a point at which the matter is no longer living and
flowing, but is stagnant and rotten. The way to cure it is to acquire more
knowledge, to get the matter of the mental body into motion, and then one by one
the prejudices will be washed away and dissolved.
396.
This evil effect of prejudice was what Aryasangha meant when he said, in
The Voice of the Silence, that the mind was the great slayer of the
real. By that he was drawing attention to the fact that we do not see any object
as it is. We see only the images that we are able to make of it, and everything
is necessarily coloured for us by these thought-forms of our own creation.
Notice how two persons with preconceived ideas, seeing the same set of
circumstances, and agreeing as to the actual happenings, will yet make two
totally different stories from them. Exactly this sort of thing is going on all
the time with every ordinary man, and we do not realize how absurdly we distort
things.
397.
The duty of the Theosophical student is to learn to see things as they
are, and this means control, vigilance and a very great deal of hard work. In
the West, for example, people are very much prejudiced along religious lines,
for we are born into a certain religion and sedulously taught that all others
are superstitions. Our ideas therefore are biased from the first, and even when
we do learn to know a little about other religions and respect them it would be
difficult for us to imagine ourselves born into them. Those who are Hindus can
scarcely think of themselves as being born as Christians or Muhammadans, and
just in the same way the Christian or Muhammadan has an equal difficulty in
thinking of himself as a Hindu or a Buddhist, although it is practically certain
that in some past life he has been in one or other of these religions.
398.
Many so-called protestant Christians will not even now trust a Roman
Catholic, and the more ignorant people are, the greater is their distrust of
that to which they are unaccustomed. The peasantry, for example, have an
instinctive distrust of all foreigners, and there are many country places in
England where, let us say, a Frenchman, unless in poverty and needing help,
would certainly be regarded with suspicion. If he is hungry he will be fed, and
treated with compassion; but let him come as a fellow-workman and all that he
does will be criticised, laughed at, and suspected. Now of course all this comes
from ignorance, and occurs because the peasantry are unaccustomed to meeting
with foreigners.
399.
The removal of such prejudice is one of the great advantages gained by an
intelligent man when he travels. In the Theosophical Society men of different
nations are being drawn much more closely together; Indians are learning to
trust white people, and white people in turn are learning that Indians are much
the same as themselves. I was working in Amsterdam during the Boer war, and
though in Holland generally there was a strong feeling at the time against
England, there was never the slightest trace of it among the Dutch Theosophical
members. It is most interesting to attend one of the European Theosophical
Conferences, and to see the really hearty good feeling which exists between men
of different nations-- how unfeignedly glad they are to see one another, and how
they rejoice in one another' s company. One sees at once that if such
fellow-feeling as exists between the members of the Theosophical Society could
only spread to a majority of their fellow-countrymen in the various nations, war
would at once become a ridiculous impossibility.
400.
As things are now we form opinions on very slight grounds; you meet a
person for the first time, and something that he says, or some trivial gesture,
arouses in you a little dislike of him, so that there is a slight wall between
you and him. This may seem an unimportant matter, yet if you are not careful
that slight bias against the person will grow into a barrier which will for ever
prevent you from understanding him. To a certain extent you see him through this
thought-form that you have made, and you cannot see him correctly, for it is
like looking through a twisted and coloured glass which distorts everything.
401.
Sometimes, but not so often, a prejudice is in favour of the person, as
in the case of a mother who can see no harm in what her child does, even though
he may seriously harm others. Now whether they be against a person or in favour
of him, both of these are equally prejudices, mental delusions which slay the
real. The best way to see truly is to begin determinedly to look always for the
good in every one, as our prejudices are generally on the other side, and we are
sadly prone to see the evil where none exists. We differ from other people in
colour, in dress, in manners and customs, and in outer forms of religion, but
all these are merely externals, and all that goes to make up the real man behind
and beneath all this is much the same in us all. It is not after all so
difficult to learn to look behind the outer shells in which people conceal
themselves. Thereby they usually make the worst of themselves, for the main
faults nearly always lie on the surface, and the real gold is often successfully
concealed. One who aspires to make progress must overcome this blindness to the
worth of others, this tendency to judge by surface characteristics.
402.
Remember that no one who desires to stand on the side of good as against
evil can ever be refused the opportunity, no matter how ignorant or bigoted he
may be. The Masters always take the good and use it wherever it appears, even if
there is in the same man much that is bad also; and Their use of this force for
good greatly helps the man who has generated it. For example, They will use the
devotional force which is to be found even in a murderous fanatic, and thus They
will allow him to do some good work and consequently to be helped.
403.
We also should imitate the Great ones; we should always try to take the
good in everything and everybody. Do not look for and accentuate the evil in any
one, but select and emphasize the good. Go on doing your own work to the best of
your ability, and do not trouble yourself about the work of another, or about
how he is doing it. Even if other people make difficulties in your way, climb
over them and do not worry; they are your karma, and after all these things from
outside do not really matter. Do not make the mistake of thinking that others
are trying to thwart your good purposes. All these people are much like
yourself, think of it-- would you deliberately choose to do a wicked thing like
that?
404.
CURIOSITY
405.
Be so centred in your work that you have no time to find fault with
others, or to pry into their affairs. If only each man would mind his own
business the world would be infinitely happier.
406.
This prying into other people' s affairs works much of evil, and it is
quite accurate to say that the person who does it is suffering from a disease.
The man who is prying is not usually doing it for the purpose of helping, but
simply to satisfy his curiosity about something which does not concern him,
which is symptomatic of his disease. Another symptom is that the man cannot keep
to himself the information which he has so nefariously acquired, but must
everlastingly be pouring it out to others as foolish and as wicked as himself.
For it is wicked beyond all doubt, this gossip-- one of the wickedest things in
the world. Ninety-nine times out of a hundred what is said is an absolute
fabrication, but it does an enormous amount of harm.
407.
It is not only the damage done to another person' s reputation; that is
the least part of the evil. The gossip and his pestilential cronies perpetually
make thought-forms of some evil quality which they choose to attribute to their
victim, and then proceed to hurl them upon him in an unceasing stream. The
natural effect of this will be to awaken in him the evil quality of which they
accuse him, if there is anything at all in his nature which will respond to
their malicious efforts. In the one case out of a hundred in which there is some
truth in their spiteful prattle, their thought-forms intensify the evil, and so
they pile up for themselves a store of the terrible karma which comes from
leading a brother into sin. Theosophists especially should be careful to avoid
these evils, because many of them are making some effort in the direction of
developing psychic powers, and if they should use those for the purpose of
prying into other people' s affairs or for sending evil thoughts to them, their
karma would be of the most terrible nature.
408.
Never speak unless you know, and not even then unless you are absolutely
certain that some definite good will come of it. Before you speak ask yourself
about what you are going to say: “Is it true? Is it kind? Is it useful?” And
unless you can answer these three questions in the affirmative, your duty is to
remain silent. I am well aware that an absolute following of this rule would
reduce the conversation of the world by about ninety per cent, but that would be
an unspeakable advantage, and the world would advance much more rapidly.
409.
When we understand the underlying unity of all we cannot be otherwise
than helpful, we cannot stand aside from our brother' s sorrow. Of course there
may be many cases where physical aid is impossible, but at least we can always
give the help of sympathy, compassion and love, and this is clearly our duty.
For a man who realizes Theosophy harshness is impossible. Any member who acts
roughly or coarsely is failing in his Theosophy, and if he fails in patience he
is failing in comprehension. To understand all is to forgive all, to love all.
Every man has his own point of view, and the shortest road for one man is not by
any means necessarily the best for another. Every man has a perfect right to
take his own evolution in hand in his own way, and to do with regard to it what
he chooses, so long as he does not cause suffering or inconvenience to any one
else. It is emphatically not our business to try to put everybody right, but
only to see that all is right on our side in our relation with others. Before we
undertake an effort to force someone else into our path it will be best for us
carefully to examine his, for it may be better for him. We ought to be
always ready to help freely to the fullest extent of our power, but we ought
never to interfere.
410.
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411.
KNOW THYSELF
412.
The old Greek saying Gnothi seauton, know thyself, is a fine
piece of advice, and self-knowledge is absolutely necessary to any candidate for
progress. And yet we must beware lest our necessary self-examination should
degenerate into morbid introspection, as it often does with some of the best of
our students. Many people are constantly worrying themselves lest unawares they
should be "sliding back," as they call it. If they understood the method of
evolution a little better they would see that no one can slide back when the
whole current is moving steadily forward.
413.
As a torrent comes rushing down a slope, many little eddies are formed
behind rocks, or perhaps where the water is whirling round and round, and
therefore for the moment some of it is moving backward; but yet the whole body
of water, eddies and all, is being swept on in the rush of the torrent, so that
even that which is apparently moving backwards in relation to the rest of the
stream is really being hurried forward along with the rest. Even the people who
are doing nothing towards their evolution, and let everything go as it will, are
all the while gradually evolving, because of the irresistible force of the LOGOS
which is steadily pressing them onwards; but they are moving so slowly that it
will take them millions of years of incarnation and trouble and uselessness to
gain even a step.
414.
The method in which this is managed is delightfully simple and ingenious.
All the evil qualities in man are vibrations of the lower matter of the
respective planes. In the astral body, for example, selfishness, anger, hatred,
jealousy, sensuality, and all qualities of this kind are invariably expressed by
vibrations of the lower type of astral matter, while love, devotion, sympathy,
and emotions of that class are expressed only in matter of the three higher
sub-planes. From this flow two remarkable results. It must be borne in mind that
each sub-plane of the astral vehicle has a special relation to the corresponding
sub-plane in the mental body; or to put it more accurately, the four lower
sub-planes of the astral correspond to the four kinds matter in the mental body,
while the three higher correspond to the causal vehicle.
415.
Therefore it will be seen that only higher qualities can be built into
the causal body, since the vibrations created by the lower can find in it no
matter which is capable of responding to them. Thence it emerges that while any
good which the man developes within himself records itself permanently by a
change in his causal body, the evil which he does and thinks and feels cannot
possibly touch the real ego, but can only cause disturbance and trouble to the
mental body, which is renewed for each fresh incarnation. Of course the result
of this evil does store itself in the mental and astral permanent atoms, and so
the man has to face it over and over again, but that is a very different matter
from taking it into the ego and making it really a part of himself.
416.
The second remarkable result produced is that a certain amount of force
directed towards good produces an enormously greater effect in proportion than
the same amount of force directed towards evil. If a man throws a certain amount
of energy into some evil quality it has to express itself through the lower and
heavier astral matter; and while any kind of astral matter is exceedingly subtle
as compared with anything on the physical plane, yet as compared with the higher
matter of its own plane it is just as gross as lead is on the physical plane
when compared with the finest ether.
417.
If therefore a man should exert exactly the same amount of force in the
direction of good, it would have to move through the much finer matter of these
higher sub-planes and would produce at least a hundred times as much effect, or
if we compare the lowest with the highest, probably more than a thousand times.
Remember that even in addition to what has been said as to the effect of force
in different grades of matter, we have the other great fact that the LOGOS
Himself is by His resistless power steadily pressing the whole system onwards
and upwards, and that, however slow this cyclic progression may seem to us, it
is a fact which cannot be neglected, for its effect is that a man who accurately
balances his good and evil comes back, not to the same actual position, but to
the same relative position, and therefore even he has made some slight advance,
and is as it were in a position just a little than that which he has actually
deserved and made for himself.
418.
It will be clear from these considerations that, if any one is so foolish
as to want to get really backwards against the stream, he will have to work hard
and definitely towards evil; there is no fear of “sliding” back. That is one of
the old delusions which remains from the times of the belief in the orthodox
devil, who was so much stronger than God that everything in the world was
working in his favour. Really the exact opposite is the case, and everything
round a man is calculated to assist him, if he only understands it.
419.
So many of our most conscientious people are just like the child who has
a little garden of his own, and constantly pulls up his plants to see how the
roots are growing-- with the result of course that nothing grows at all. We must
learn not to think of ourselves personally, nor of our personal progress, but
enter the path of development, go on working for others to the best of our
ability, and trust our progress to take care of itself. The more a scientist
thinks about himself the less mental energy he has for the problems of science;
the more a devotee thinks about himself the less devotion has he to lavish upon
his object.
420.
Some self-examination is necessary, but it is a fatal mistake to spend
too much time in self-examination; it is like spending all one' s time in oiling
and tinkering at the machinery. We use what faculties we have, and in the use of
them others will develope and true progress will be made. If you are learning a
language, for example, it is a mistake to try to learn it from books quite
perfectly before you make any attempt to speak it; you must plunge into it, and
make mistakes in it, and in the effort you will learn in due course to speak
without mistake. So in the course of time what is called renunciation will come
naturally, and even easily. No doubt when men first attempt to live the higher
life they do definitely renounce many things which are pleasures to others--
which still have a strong attraction even for them; but soon the man finds that
the attraction of such pleasures has ceased, and that he has neither time nor
inclination for the lower enjoyments.
421.
Learn above all things not to worry. Be happy, and make the best of
everything. Try to raise yourself and help others. Contentment is not
incompatible with aspirations. Optimism is justified by the certainty of the
ultimate triumph of good, though if we take only the physical plane into account
it is not easy to maintain that position. One' s attitude in this matter depends
chiefly upon the level at which one habitually keeps one' s consciousness. If it
is centred chiefly in the physical plane one sees little but the misery, but
when it becomes possible to centre it at a higher level the joy beyond always
shines through. I know the BUDDHA said that life was misery, and it is quite
true on the whole with regard to the manifested life down here, yet the Greeks
and Egyptians managed to extract much joy even from this lower life by taking it
from the philosophical point of view.
422.
We never lose anything by making the best of things, but gain very much
in happiness and in the power of making others happy. As our sympathy and our
love grow we shall be able to receive within ourselves all the streams of
emotion and of thought which come to us from others, and yet we shall remain
within ourselves unaffected, calm and joyous, like the great ocean which
receives the waters of many rivers and yet remains always in equilibrium.
423.
The inner life of an aspirant ought not to be one of continual
oscillation. Outer moods change constantly because they are affected by all
sorts of outside influences. If you find yourself depressed, it may be due to
any one of half-a-dozen reasons, none of them of any real importance. The
physical body is a fertile source of such ills; a trifling indigestion, a slight
congestion in the circulation, or a little over-fatigue may account for many
conditions which feel quite serious. Even more frequently depression is
caused by the presence of some astral entity who is himself depressed, and is
hovering round you either in search of sympathy or in the hope of drawing from
you the vitality which he lacks. We must simply learn to disregard depression
altogether-- to throw it off as a sin and a crime against our neighbors, which
it really is; but, anyhow, whether we can succeed fully in dispersing its clouds
or not we must learn simply to go on as though it were not there.
424.
Your mind is your own mind, into which you should allow entrance only to
such thoughts as you, the ego, choose. Your astral body is also your own, and
you should not allow in it any sensations except those which are good for the
higher self. So you must manage these vibrations of depression, and absolutely
decline to give harbourage to them. They must not be allowed to impinge upon
you. If they do so impinge they must not be permitted to effect a lodgment. If,
to some slight extent, in spite of your efforts, they do hang about you, then it
is your duty to ignore them and to let no one else know that they even exist.
425.
Sometimes people tell me they have had moments of splendid inspiration
and exaltation, and glowing devotion and joy. They do not realize that these are
precisely the moments when the higher self succeeds in impressing himself upon
the lower, and that all that which they feel is there all the time, but
the lower self is not always conscious of it. Realize by reason and by faith
that it is always there, and it becomes as though we felt it, even in the time
when the link is imperfect and down here we feel it not.
426.
But many a man, while admitting the truth of this in the abstract, yet
says that he cannot perpetually feel this happiness because of his own defects
and constant failures. His attitude in fact is very much that adopted in the
litany: “Have mercy upon us miserable sinners.” Now we are all sinners in the
sense that we all fall short of what we ought to do, and constantly do what we
ought not to do, and constantly do what we ought not to do but there is no need
to aggravate the offense by being miserable sinners. A miserable person
is a public nuisance, because he is a centre of infection, and is spreading
misery and sorrow all round upon his unfortunate neighbours-- a thing which no
man has a right to do. Any man with just the same feelings, who contrives to
keep himself reasonably happy even while making determined efforts to reform, is
not injuring others in at all the same way.
427.
People who think and speak of themselves as miserable worms are going
exactly the right way to make themselves miserable worms, for what a man thinks,
that he is. All such talk is usually hypocrisy, as you may easily see from the
fact that the man who so readily calls himself a miserable worm in church would
feel distinctly insulted if anybody else called him so in ordinary daily life.
And whether it is hypocritical or not it is certainly nonsense, for we passed
the reptilian stage of evolution long ago, if we ever were in it. Anyone who
understands at all the influence of thought will realize that a man who really
thinks himself a miserable worm has already deprived himself of any power of
rising out of that state, while the man who realizes strongly that he is a spark
of the divine life will feel ever hopeful and joyous, because in essence the
divine is always joy. It is a great mistake to waste time repentance; what is
past is past, and no amount of remorse can undo it. As one of our own Masters
once said, “The only repentance that is worth anything whatever is the resolve
not to do it again.”
428.
ASCETICISM
429.
Some mistaken ideas seem prevalent among our members upon the subject of
asceticism, and it may be worth while to consider what it really is, and how far
it may be useful. The word is usually taken to signify a life of austerities and
of mortification of the body, though this is somewhat of a departure from the
original meaning of the Greek word asketes, which is simply one who exercises
himself as an athlete does. But ecclesiasticism impounded the word and changed
its sense, applying it to the practice of all sorts of self-denial for the
purpose of spiritual progress, on the theory that the bodily nature with its
passions and desires is the stronghold of the evil inherent in man since the
fall of Adam, and that it must therefore be suppressed by fasting and penance.
In the grander Oriental religions we sometimes encounter a similar idea, based
on the conception of matter as essentially evil, and following from that the
deduction that an approach to ideal good or an escape from the miseries of
existence can be effected only by subduing or torturing the body.
430.
The student of Theosophy will at once see that in both these theories
there is dire confusion of thought. There is no evil inherent in man except such
as he has himself generated in previous births; nor is matter essentially evil,
since it is just as much divine as is spirit, and without it all manifestation
of the Deity would be impossible. The body and its desires are not in themselves
evil or good, but it is true that before real progress can be made they must be
brought under the control of the higher self within. To torture the body is
foolish; to govern it is necessary. “The men who perform severe austerities…….
unintelligent, tormenting the aggregated elements forming the body, and Me also,
seated in the inner body-- know these demoniacal in their resolves.”
(Bhagavad-Gita, xvii. 5,6.) And again, “The austerity done under a deluded
understanding, with self-torture, …… that is declared of darkness.” (Ibid,
xvii . 19.)
431.
There appears to be a widely-spread delusion that to be really good one
must always be uncomfortable-- that discomfort as such is directly pleasing to
the LOGOS. Nothing can be more grotesque than this idea, and in the above quoted
texts from the Bhagavad-Gita we have a hint that it is perhaps worse
than grotesque, for it is there said that they who torment the body are
tormenting the LOGOS enshrined in it. With us in Europe this unfortunately
common theory is one of the many horrible legacies left us by the ghastly
blasphemy of Calvinism. I myself have actually heard a child say: “I feel so
happy that I am sure I must be very wicked”-- a truly awful result of criminally
distorted teaching.
432.
Our Masters, who are so far above us, are full of joy; full of sympathy,
but not of sorrow. We also must feel sympathy with others, but not identify
ourselves with their sorrow. A man in great trouble can judge nothing clearly.
To his vision all the world seems dark, and it appears as if no one should be
happy. When he is in great joy, all the world appears bright, and it seems as if
no one ought to be unhappy. Yet nothing is changed, not even he himself, but
only his astral body. All the world is going on just the same, whether you are
happy or unhappy. Do not identify yourself with your astral body, but try to get
out of this web of illusion, these personal moods.
433.
No doubt this ludicrous theory of the merit of discomfort comes partly
from the knowledge that in order to make progress man must control his passions,
and from the fact that such control is disagreeable to the unevolved person. But
the discomfort is very far from being meritorious; on the contrary, it is a sign
that the victory is not yet achieved. It arises from the fact that the lower
nature is not yet dominated, and that a struggle is still taking place. When the
control is perfect there will no longer be any desire for the lower,
consequently no struggle and no discomfort. The man will live the right life and
avoid the lower because it is perfectly natural for him to do so-- no longer
because he thinks he ought to make the effort, even though it may be difficult
for him. So that the discomfort exists only at an intermediate stage, and not
it, but its absence, is the sign of success.
434.
Another reason for the gospel of the uncomfortable is a confusion of
cause and effect. It is observed that the really advanced person is simple in
his habits, and often careless about a large number of minor luxuries that are
considered important and really necessary by the ordinary man. But such
carelessness about luxury is the effect, not the cause, of his advancement. He
does not trouble himself about these little matters because he has largely
outgrown them and they no longer interest him-- not in the least because he
considers them as wrong; and one who, while still craving for them, imitates him
in abstaining from them, does not thereby become advanced. At a certain stage a
child plays with dolls and bricks; a few years later he has become a boy and his
play is cricket and football; later again when he is a young man these in turn
lose much of their interest, and he begins to play the game of love and life.
But an infant who chooses to imitate his elders, who throws aside his dolls and
brick and attempts to play cricket, does not thereby transcend his infancy. As
his natural growth takes place he puts away childish things; but he cannot force
the growth merely by putting these away, and playing at being older.
435.
There is no virtue whatever merely in becoming uncomfortable for
discomfort' s sake; but there are three cases in which voluntary discomfort may
be a part of progress. The first is when it is undertaken for the sake of
helping another, as when a man nurses a sick friend or labours hard to support
his family. The second is when a man realizes that some habit to which he is
addicted is a hindrance in his upward way-- such a habit, say, as
tobacco-smoking, alcohol-drinking, or corpse-eating. If he is in earnest he
gives up the habit instantly, but because the body is accustomed to that
particular form of pollution it misses it, cries out for it, and causes the man
a great deal of trouble. If he holds firm to his resolution his body will
presently adapt itself to the new conditions, and when it has done so there will
be no further discomfort. But in the intermediate stage, while the battle for
mastery between the man and his body is still being fought, there may be a good
deal of suffering, and this must be taken as the karma of having adopted the
vice which he is now forsaking. When the suffering passes the karma is paid, the
victory is won, and a step in evolution is achieved.
436.
I am aware that there are rare cases (when people are physically very
weak) in which it might be dangerous to relinquish a bad habit instantaneously.
The morphine habit is an instance in point; one who is a victim to its horrors
usually finds it necessary gradually to decrease the dose, because the strain of
abrupt cessation might well be great than the physical body could endure. It
would seem that there are certain pitiable cases in which the same system of
gradual decrease must be applied to the flesh-eating habit. Doctrine tell us
that while the digestion of flesh takes place chiefly in the stomach, that of
most forms of vegetable food belongs to the work of the intestines; and
therefore a person in very weak health sometimes finds it advisable to give to
these various organs a certain amount of time to adjust themselves to the
necessary change, and to practise, as it were, the functions which they are now
required to fulfil. The steady pressure of the will, however, will soon bring
the body into subjection and adapt it to the new order of things.
437.
The third cases in which discomfort may have its use is when a man
deliberately forces his body to do something which it dislikes, in order to make
sure that it will obey him when necessary. But it must be distinctly understood
that even then the merit is in the ready obedience of the body, and not in its
suffering. In the way a man may gradually learn indifference to many of the
minor ills of life, and so save himself much worry and irritation. In this
training himself in will, and his body in obedience, he must be careful to
attempt only such things as are advantageous. The Hatha Yogi developes
will-power, assuredly, when he holds his arm above his head until it withers;
but while he grains enormously in will-power he also loses the use of his arm.
The will-power can be developed just as well by some effort the result of which
will be permanently useful instead of permanently hampering-- by the conquest,
for example, of irritability or pride, impatience or sensuality. It would be
well if all who feel a yearning for asceticism would take to heart the words of
wisdom in the Bhagavad-Gita:
438.
“Purity, straightforwardness, continence and harmlessness are called the
austerity of the body. Speech causing no annoyance, truthful, pleasant and
beneficial ……is called the austerity of speech. Mental happiness, equilibrium,
silence, self-control, purity of nature-- this is called the austerity of the
mind.” (xvii. 14, 15, 16.)
439.
Note especially that in this last verse mental happiness is described as
the first characteristic of the austerity of the mind-- the first sign of the
perfect self-control necessary for one who wishes to make real progress. It is
emphatically our duty to be happy; morbidity, gloom or depression mean always
failure and weakness, because they mean selfishness. The man who allows himself
to brood over his own sorrows or wrongs is forgetting his duty to his fellows.
He permits himself to become a centre of infection, spreading gloom instead of
joy among his brethren; what is this but the grossest selfishness? If there be
any one who feels a yearning for asceticism, let him take up this mental
austerity advised in the scripture, and resolve that whatever may be his private
troubles or sufferings he will forget himself and them for the sake of others,
so that he may ever be pouring forth upon his fellow-pilgrims the radiant
happiness which comes from the fuller knowledge of the Theosophist, ever helping
them towards the realization that “Brahman is bliss.”
440.
___________________
441.
SMALL WORRIES
442.
Unnecessary worry appears to be the key-note of modern life. Not only
those who are making special efforts to progress are making themselves
unreasonably uncomfortable, but the same vice is quite common even in ordinary
life. The astral body of the average man is a sad sight for a clairvoyant. The
illustration in Man Visible and Invisible (p. 131) shows what an astral
body ought to be-- merely a reflection of the colours of the mental, indicating
that the man allows himself to feel only what his reason dictates. But if that
be too much to expect at this stage of evolution, the picture on p. 102 gives us
an assortment of colours which represents an average astral body when
comparatively at rest. In it there are many hues which show the presence of
undesirable qualities-- qualities which should be weeded out as soon as may be;
but that side of the subject is treated in the book, and it is to another
feature that I wish now to draw attention.
443.
I have said that the illustration shows what an ordinary undeveloped
astral body would look like if comparatively at rest; but one of the evils of
what we have agreed to call civilization is that hardly any astral body ever is
even comparatively at rest. Of course it is understood that the matter of an
astral body must always be in perpetual vibration, and each of the colours that
we see in the drawing marks a different rate of that vibration; but there should
be a certain order in this, and a certain limit to it. The more developed man
(on p. 131) has five rates of vibration, but the ordinary man shows at least
nine rates, with a mixture of varying shades in addition. That is clearly not so
good as the other, but the case of the majority of people in the West is really
far worse than that. To have even nine rates of simultaneous vibration is
already bad enough, but in the astral body of many a man and woman one might
easily observe fifty rates or even hundred. The body should be divided into a
few fairly definite areas, each swinging steadily at its normal rate, but
instead of that, its surface is usually broken up into a multiplicity of little
whirl-pools and cross-currents, all battling one against the other in the
maddest confusion.
444.
All these are the result of little unnecessary emotions and worries, and
the ordinary person of the West is simply a mass of these. He is troubled about
this thing, he is annoyed about that, he is in fear about a third, and so on;
his whole life is filled with petty little emotions, and all his strength is
frittered away on them. A really great emotion, be it good or bad, sweeps over
the whole of a man' s astral body and for the time brings it all to one rate of
vibration; but these small worries make little vortices or centres of local
disturbance, each of which persists for a considerable time.
445.
The astral body which thus vibrates fifty ways at once is a blot upon the
landscape and a nuisance to its neighbors. It is not only a very ugly object--
it is also a serious annoyance. It may be compared to a physical body suffering
from some unusually aggravated from of palsy, with all its muscles jerking
simultaneously in different directions. But to make the illustration even
partially adequate we should have to assume that this palsy was contagious, or
that every one who saw its unfortunate results felt an irresistible tendency to
reproduce them. For this horrible choas of catastrophic confusion produces an
unpleasant and most disturbing effect upon all sensitive people who approach it;
it infects their astral bodies and communicates to them a painful sensation of
unrest and worry.
446.
Only a few have yet unfolded the faculties which enable them to see this
maleficent influence in action; a larger number are vaguely conscious of
discomfort when they approach one of these fussy persons; but probably the
majority feel nothing definite at the time of meeting, though later in the day
they will probably wonder why they are so inexplicably fatigued. The effect is
there and the harm is done, whether it be immediately perceptible or not.
447.
A person who is so foolish as to allow himself to get into this condition
does much harm to many, but most of all to himself. Frequently the perpetual
astral disturbance reacts through the etheric upon the dense physical vehicle,
and all sorts of nervous diseases are produced. Nearly all nerve troubles are
the direct result of unnecessary worry and emotion, and would soon disappear if
the patient would but hold his vehicles still and possess his soul in peace.
448.
But even cases where a strong physical body is able successfully to
resist this constant irritation from the astral, its effect upon its own plane
is no less disastrous. These tiny centres of inflammation which thus cover the
whole astral body are to it what boils are to the physical body-- not only
themselves causes of acute discomfort, sore spots the least touch upon which
produces terrible pain, but also weak spots through which the
life-blood of vitality drains away, and through which also blood-poisoning from
without may take place. A person whose astral body is in this distracted
condition can offer practically no resistance to any evil influence which he may
encounter, while he is quite unable to profit by good influences. His strength
flows out through these open sores, at the same time that all sorts of
disease-germs find entrance by them. He is not using and controlling his astral
body as a whole, but allowing it to break up into a number of separate centres
and control him. His little worries and vexations establish themselves
and confirm their empire over him until they become a legion of devils who
possess him so that he cannot escape from them.
449.
This is a painfully common condition; how is a man to avoid falling into
it, and if he is already in it, how is he to get out of it? The answer is the
same to both questions; let him learn not to worry, not to fear, not to be
annoyed. Let him reason with himself as to the utter unimportance of all these
little personal matters which have loomed so large upon his horizon. Let him
consider how they will appear when he looks back upon them from the next life,
or even twenty years hence. Let him lay well to heart the words of wisdom, that
of all the outward things that happen to a man “nothing matters much, and most
things matter not at all.” What he himself does or says or thinks is of
importance to him, for that forms his future; what other people do or say or
think matters to him nothing whatever. Let him abstract himself from all these
little pin-pricks of daily life, and simply decline to be worried by them.
450.
It will need some resolution at first, for it requires effort to conquer
a well-established bad habit. He will find his mind muttering to him over and
over again: “Mrs. Jones spoke evil of me; perhaps she is doing it now; perhaps
other people may believe her; perhaps it may do me harm,” and so on ad
infinitum . But he must reply: “I don' t care what Mrs. Jones has
said, though I am sorry the poor woman should make such bad karma. I absolutely
decline to think of it or of her. I have my work to do, and have no time to
waste in thinking of foolish gossip.”
451.
Or it may be that forebodings of coming evil are constantly thrusting
themselves into his brain: “Perhaps next year I may lose my position; perhaps I
shall be starving; perhaps I shall be bankrupt; perhaps I may lose the affection
of some friend.” This also should be met firmly: Perhaps all these things may
happen, but also perhaps they may not, and it is useless to try to cross a
bridge before one come to it. I shall take all reasonable precautions, and when
that is done I decline to think further of the matter. Worrying cannot affect
whatever may be coming, but it can and certainly will make me unfit to meet it.
Therefore I refuse to worry; I definitely turn my back on the whole subject.”
452.
Another common form of worry which leads to the most serious results is
the folly of taking offense at something which somebody else says or does.
Ordinarily common-sense would lead a man to avoid this mistake, and yet those
who do avoid it are few. It needs only that we should think dispassionately
about the matter, and we shall see that what the other man has said or done
cannot make any difference to us. If he has said something which has hurt our
feelings, we may be sure that in nine cases out of ten he has not meant it to be
offensive; why then should we allow ourselves to be disturbed about the matter?
Even in the rare cases when a remark is intentionally rude or spiteful, where a
man has said something purposely to wound another, it is still exceedingly
foolish of that other to allow himself to feel hurt. If the man had an evil
intention in what he said, he is much to be pitied, for we know that under the
law of divine justice he will certainly suffer for his foolishness. What he has
said need in no way affect us, for, if we think of it, no effect whatever has
really been produced.
453.
The irritating word does not in any way injure us, except in so far as we
may choose to take it up and injure ourselves by brooding over it or allowing
ourselves to be wounded in our feelings. What are the words of another, that we
should let our serenity be disturbed by them? They are merely a vibration in the
atmosphere; if it had not happened that we heard them, or heard of them, would
they have affected us? If not, then it is obviously not the words that have
injured us, but the fact that we heard them. So if we allow ourselves to care
about what a man has said, it is we who are responsible for the
disturbance treated in our astral bodies, and not he.
454.
The man has done and can do nothing that can harm us; if we feel hurt and
injured and thereby make ourselves a great deal of trouble, we have only
ourselves to thank for it. If a disturbance arises within our astral bodies in
reference to what he has said, that is merely because we have not yet gained
control over those bodies; we have not yet developed the calmness which enables
us to look down as soul upon all this, and go on our way and attend to
our own work without taking the slightest notice of foolish or spiteful remarks
made by other men. This is the merest common-sense, yet not one in a hundred
will act upon it.
455.
That fact is that any one who wished to become a student of occultism
must not have any personal feelings that can be offended under any circumstances
whatever. A man who has them is still thinking of himself; whereas our duty is
to forget ourselves in order to remember the good of others. Nothing can offend
you if you have resolved not to be offended-- if you are thinking only how to
help the other man, and not at all of yourself.
456.
Another variant of the disease is less personal and therefore is so far
less blame-worthy, but hardly less prejudicial to progress. It is the habit of
fussing over trifles in business or in household affairs. This always involves a
lack of discrimination and of the sense of perspective. It is quite true that a
household or a business must be orderly, that things must be done punctually and
exactly; but the way to achieve this is to set up a high ideal and press
steadily towards it-- not to irritate every one by ceaseless, useless worry. The
person who is so unfortunate as to be afflicted with a disposition of this kind
should make a most determined fight against it, for until he conquers it he will
be a force working always for friction and not for peace, and so will be of
little real use in the world. His symptoms differ slightly from those of the
more personal worrier; in his case there are fewer of the carbuncular vortices,
but there is a perpetual tremor, an unrest of the whole astral body which is
equally disquieting to others, equally subversive of happiness and advancement
for the fusser himself.
457.
The man must learn to be master of his mind and his feelings,
and steadily reject every thought and emotion which his highest self does not
approve. A chaos of petty emotions is unworthy of a rational being, and it is to
the last degree undignified that man, who is a spark of the Divine, should allow
himself to fall under the sway of his desire-elemental-- a thing that is not
even a mineral yet.
458.
I have already said that this disastrous astral confusion is often
prejudicial to physical health; but it is invariably worse than prejudicial to
progress on the path-- it is absolutely fatal to it. One of the first great
lessons to be learnt on that path is perfect self-control, and a long stage on
the way to that is complete absence of worry. At first, from mere habit, the
matter of the astral body will still be swept readily into unnecessary vortices,
but every time that happens the man must firmly obliterate them, and restore the
steady swing of the feelings which he, as an ego, really desires to have.
459.
Let him fill himself so entirely with the divine love that it may be ever
pouring from him in all directions in the shape of love for his fellow-men, and
then there will be no room for unnecessary vibrations; he will have no time to
worry over trifling personal matters if his whole life is spent in the service
of the LOGOS, in trying to help forward the evolution of the world. To make any
real progress or to do any real work a man must turn from the lower and reach
towards the higher; he must come out of our world into Theirs-- out of
the restlessness into the peace which passeth understanding.
460.
____________________
461.
KILLING OUT DESIRE
462.
We are often told that we must kill out desire; but it should be
remembered that that is a gradual process. The lower and coarser desire which
are meant by the Sanskrit word kama must certainly be killed out
entirely before any sort of advancement can be made, but in the English sense of
the word we all of us still have certain desire, and are likely to have them for
a very long time to come . We desire keenly, for example, to serve the Master;
to become His pupils; to help humanity. These also are desires, but they should
not be killed. What is necessary is to kill out the lower and reach up to the
higher, that is to say, to purify our desires and to transmute them into
aspirations.
463.
Later on another transmutation will take place. For example, now we
desire to make progress; but a time will come when we shall be so sure of it
that we shall cease to desire, because we know that all the time it is going on
as rapidly as is possible for us, and because we mean that it shall so go on.
Desire is then transmuted into resolution. At this point there can be no more
regret for anything; you do your best and you know that in response to that the
best must come. Some people desire earnestly to gain this quality or that; do
not waste your power in desiring and wishing, but will instead.
464.
In the same way it is said that we should slay the lunar form, that is to
say the astral body. But that does not mean that the astral body must be
destroyed or that we must be without feelings and emotions. If that could be so
we should have no sympathy and no understanding of others. What is intended is
that we should keep it completely under control, that we should have the faculty
to slay the lunar form at will . Purity is necessary, but it means not
only the abstinence from specified faults, but absolute selflessness. Ambition,
for example, is a very common form of desire, but in it there is always a
thought of self. The adept cannot be ambitious. His will is one with the will of
the LOGOS, and he wills evolution. We are all parts of the LOGOS, and our wills
are part of His. It is only when we do not realize this that we set up desires
in our own separate lines. The regulations for our lives were very well summed
up by the Lord BUDDHA in one little verse of four short lines:
465.
Sabbapapassa akaranam
466.
Kusalassa upasampada
467.
Sachitta pariyo dapanam
468.
Etam Buddhana sasanam.
469.
Cease from all evil;
470.
Learn to do well;
471.
Cleanse your own heart;
472.
This is the religion of the BUDDHAS.
473.
THE CENTRE OF MY CIRCLE
474.
Of all the many obstacles that stand in the way of the aspirant who
wishes to enter upon the Path, the most serious, because the most far-reaching
and fundamental, is self-centredness. Note that by this I do not mean the crude
and ugly selfishness, which definitely seeks everything for itself even at the
cost of others. I am, of course, supposing that that at least has been left
behind long ago. But in those who have left it behind, there still lingers this
other evil-- so subtle and so deeply-rooted that they do not recognize it as an
evil at all-- indeed, they are not even aware of its existence. But let a man
examine himself honestly and impartially, and he will find that all his thought
is self-centred; he thinks often of other people and of other things, but always
in their relation to himself; he weaves many imaginary dramas, but he himself
occupies always a prominent role in them. He must always be in the centre of his
little stage, with the limelight playing upon him; if he is not in that position
he at once feels hurt, annoyed, angry, and jealous of any other person who
happens for the moment to be attracting the attention of those who ought to be
worshipping at his shrine. To change so fundamental a quality is to
change for him the root of all things, to make himself into an altogether
different man. Most people cannot for a moment face the possibility of such a
radical change because they do not even know that the condition exists.
475.
Now, this attitude is absolutely fatal to any kind of progress. It must
be utterly changed, and yet so few are making any attempt to change it. There is
one way out of this vicious circle, and only one; and that is the way of love.
That is the only thing in the life of the ordinary man which ever changes this
condition for him, which seizes upon him with a strong hand and for the time
being alters his whole attitude. For a time, at least, when he falls in love, as
it is called, some other person occupies the centre of his circle, and he thinks
of everything in all the world in its relation to her, and not in its relation
to himself. The divinity at whose shrine he offers this worship may in truth
seem to the rest of the world to be but a very ordinary person, but for him she
is temporarily the incarnation of grace and beauty; he sees in her the divinity
which is in truth hers, because it lies latent in all of us, though normally we
do not see it. It is true that in many cases after a time his enthusiasm fades
and he transfers it to another object; but nevertheless for the time he has
ceased to be self-centred, for the time he has had a wider outlook.
476.
Now this, which the ordinary man thus does unconsciously, the student of
occultism must do consciously. He must deliberately dethrone himself from the
centre of the circle of his life, and he must enthrone the Master there instead.
He has been in the habit of thinking instinctively how everything will affect
him, or what he can make of it, how he can turn it to is profit and pleasure.
Instead of that he must now learn to think of everything as it affects
the Master, and since the Master lives only to help the evolution of humanity,
that means that he must regard everything from the stand-point of its
helpfulness or hindrance to the cause of evolution. And though at first he will
have to do this consciously and with a certain effort, he must persevere until
he does it just as unconsciously, just as instinctively as heretofore he centred
everything around himself. To use the words of a Master, he must forget himself
utterly only to remember the good of other.
477.
But even when he has dethroned himself and enthroned the work which he
has to do, he must be exceedingly careful that he does not delude himself, that
he does not return to the old self-centredness in a subtler form. Many a good
and earnest Theosophical worker have I known who committed this very mistake,
who identified Theosophical work with himself, and felt that anyone who did not
exactly agree with his ideas and his methods was an enemy of Theosophy. So often
the worker thinks that his way is the only way, and that to differ from him in
opinion is to be a traitor to the cause. But this means only that the self has
crept skilfully back into its old place in the centre of the circle, and that
the work of dislodging it must be begun all over again. The only power which the
disciple should desire is that which makes him seem as nothing in the eyes of
men. When he is the centre of his circle he may do good work, but it is always
with the feeling that he is doing it, even largely with the object that
it may be he that does it; but when the Master is the centre of his circle he
will do the work simply in order that it may be done. The work is done for the
sake of the work and not for the sake of the doer. And he must learn to look
upon his own work precisely as though it were that of some one else, and upon
the work of some one else precisely as though it were his own. The one thing
that is important is that the work should be done. It matters little who does
it. Therefore, he ought neither to be prejudiced in favour of his own work and
unduly critical of that of another, nor be hypocritically depreciatory of his
own work in order that others may praise it. To quote the words of Ruskin with
regard to art, he ought to be able to say serenely: “Be it mine or yours, or
whose else it may, this also is well.”
478.
Another danger there is, too, which is special to the Theosophical
worker-- the danger of congratulating himself too soon that he differs from the
rest of the world. Theosophical teaching puts a new complexion upon everything,
so naturally we feel that our attitude is quite different from that of most
other people. There is no harm in thinking this obvious truth, but I have found
that some of our members are apt to pride themselves upon the fact that they are
able to recognize these things. It does not in the least follow that we, who
find ourselves able to recognize them are, therefore, better than others. Others
men have developed themselves along other lines, and along those lines they may
be very far in advance of us, though along our line they may be very far in
advance of us, though along our line they lack something which we already have.
Remember, the adept is the perfect man who is fully developed along all possible
lines, and so while we have something to teach these others we also have much to
learn from them, and it would be the height of folly to despise a man because he
has not yet acquired Theosophical knowledge, nor even perhaps the qualities
which enable him to appreciate it. Therefore, in this sense also we must take
care not to be the centre of our own circle.
479.
A good plan that you may adopt in order to keep yourself from slipping
back into the centre may be to remember, as a symbol of what ought to be your
attitude, what I have before explained to you with regard to the occult view of
the course and influence of the planets. You remember how I explained to you
that each planet is a minor focus in an ellipse, the major focus of which is
within the body of the sun. You are like that minor focus; you are going upon
your own course and doing the work appointed to you, and yet all the time you
are but a reflection of the major focus, and your consciousness is centred
within the sun, for the Master of whom you are a part is a member of the Great
Hierarchy which is ever doing the work of the LOGOS.
480.
While a man is the centre of his own circle he is perpetually making the
mistake of thinking that he is the centre of everybody else' s. He constantly
supposes that in everything which other people say or do they are somehow
thinking of him, or aiming their remarks at him, and with many this becomes a
kind of obsession, and they seem totally unable to realize that each of their
neighbours is as a rule also entirely wrapped up in himself and not thinking of
them at all. So the man makes for himself a great deal of totally unnecessary
trouble and worry, all of which might be avoided if we would but see things in a
sane and rational perspective. Again, it is because he is the centre of his own
circle that he is liable to depression, for that comes only to one who is
thinking of himself. If the Master be the centre of his circle, and all his
energies are centred upon serving Him, he has no time for depression, nor has he
the slightest inclination towards it. He is far too eagerly wishing for work
that he can do. His attitude should be that indicated by our President in her
Autobiography -- that when a man sees a piece of work waiting to be
done he should say, not as the ordinary man usually does: “Yes, it would be a
good thing, and somebody ought to do it. But why should I?”-- but rather he
should say: “Somebody ought to do this. Why should it not be I?”
481.
As he evolves his circle will widen, and in the end there will come a
time when his circle will be infinite in extent, and then in a sense he himself
will again be its centre, because he has identified himself with the LOGOS, who
is the centre of all possible circles, since every point is equally the centre
of a circle whose radius is infinite.
482.
__________________
483.
OUR DUTY TO ANIMALS
484.
While you are trying to do your best for all those around you, do not
forget that you also have a duty towards forms of life lower than the human. In
order that you may be able to do that, try to understand your lower brothers,
try to understand the animals, just as you try to understand on a higher level
the children with whom you have to deal. Just as you learn, if you want to help
a child, to look at things from the child' s point of view, so, if you want to
help the animal evolution, try to see what is the animal' s point of view. In
all cases and with all forms of life our business is to love and to help, and to
try to bring nearer the golden age when all shall understand one another and all
shall co-operate in the glorious work that is to come.
485.
There is no reason why our domestic animals should not be trained to help
man, and to work in his service, so long as the work is not painful or
excessive. But all the creatures around us should be trained in the way best for
themselves; that is to say, we should always remember that their evolution is
the object of the divine Will. So that while we should surely teach our animals
all that we can, because that developes their intelligence, we must take care
that we instil into them good qualities and not evil. We have various creatures
brought among us. We have the dog, the cat, the horse and other originally wild
animals given into our care-- brought to us for affection and help. Why? That we
may train them out of their ferocity, and into a higher and more intelligent
state of life-- that we may evoke in them devotion, affection and intellect.
486.
But we must take good care that we help, not hinder; we must see that we
do not increase in our animal the ferocious qualities which it is the business
of is evolution to get rid of. For example , a man who trains a dog to hunt and
kill is intensifying within him the very instincts which must be eliminated if
the animal is to evolve, and in this way he is degrading a creature given into
his charge instead of helping him on his way, even though at the same time he
may be developing the animal' s intelligence; and thus, though he may do a
little good, he is at the same time doing a great deal of harm which far more
than counterbalances it. The sane thing is true of a man who trains his dog to
be ferocious in order that he may be an efficient protector of his property.
487.
A man who treats an animal harshly or cruelly may possibly be evolving
his intellect, since the animal may learn to think more keenly in order to see
how to avoid the cruelty. But along with whatever evolution may be gained in
this way, there is also the development of the exceedingly undesirable qualities
of fear and hatred. Thus when, later on, that animal wave of life goes up into
humanity, we shall have a humanity starting terribly handicapped-- starting with
these awful qualities of fear and hatred ingrained in it, instead of a humanity
all aspiring, devotional, loving and gentle, such as we might have had if the
men to whom the animal part of that evolution was committed had done their duty.
488.
We have also our duty towards other and even lower forms of life than
that. There is the elemental essence, which is surrounding us everywhere; that
elemental essence progresses by means of our thought, and of the action which we
produce upon it by our thoughts, passions, emotions and feelings. We need not
trouble ourselves especially about that, because if we carry out our higher
ideals, if we try to see to it that all our thought and all our emotion shall be
of the highest possible type, then that also will, at the same time and without
further difficulty, be the discharging of our duty towards the elemental
essences which are influenced by our thought; they will be raised and not
depressed; the higher qualities which we alone can reach will be set in motion,
vivified and helped at their respective levels.
489.
All through evolution the assistance of the higher is expected in the
development of the lower, and it is not only by individualizing them that man
has helped the members of the animal kingdom. In Atlantean days the very
formation of their species was largely given over into his hands, and it is
because he failed to do his duty properly that many things turned out rather
differently from what was originally intended. His mistakes are largely
responsible for the existence of carnivorous creatures which live only to
destroy one another. Not that he was responsible for all carnivorous
creatures; there were such among the gigantic reptiles of the Lemurian period,
and man was not in any way directly engaged in their evolution; but it was in
part his work to assist in the development from those reptile forms of the
mammalia which play so prominent a part in the world now. Here was his
opportunity to improve the breeds and to curb the undesirable qualities of the
creatures that came under his hands; and it is because he failed to do all that
he night have done in this direction that he is to some extent responsible for
much that has since gone wrong in the world. If he had done all his duty it is
quite conceivable that we might have had no carnivorous mammals.
490.
Mankind has for so long treated animals cruelly that the whole animal
world has a general feeling of fear and enmity towards men. Men have generated
in this way an awful karma, which comes back upon them in terrible suffering, in
various forms of disease and of insanity. Yet, even after all this bad behaviour
on the part of man, few animals will harm him if left alone. A serpent, for
example, will not usually do any injury to a human being, unless he is first
hurt or frightened; and the same thing is true of nearly all wild animals,
except the very few who may regard man as food, and even they usually will not
touch man if they can get anything else. Except when it is absolutely necessary
in self-defence or in defence of another the destruction of any form of life
ought always to be avoided, as it tends to retard nature' s work. That is one of
the reasons why all consistent Theosophists refuse to share the sin of slaughter
by eating meat or fish, or by wearing such things as are obtained only by the
slaughter of animals, like sealskin or the feathers of birds. Silk used to be
obtained by the wholesale slaughter of silk-worms, but I hear that there is now
a new way of obtaining it without destroying the worm.
491.
____ _____________
492.
SYMPATHY
493.
Never set yourself against the law of nature. Lately, man has gone astray
from nature very much, and materialism has become widely spread. Many scientific
men who know a great deal more about nature are very much less in sympathy with
her than were their less instructed forefathers. In the useful, and indeed
necessary, study of the exterior many have forgotten the interior; but men will
pass through this intermediate stage of misunderstanding and come back into
sympathy. The older people, who had a closer kinship with nature, carried on
little of detailed examination, which would have seemed irreverent to them.
Because we have become irreverent, have lost the living feeling, we pry
remorselessly. We must take care not to lose the precision that we have gained
by this intermediate stage, but must recover the sympathy. By sympathy one may
find out a great deal which science alone can never discover. In the teaching of
children, we need to make them feel that we understand them, even though in
doing so we may sacrifice some scholastic advantages. The average child regards
grown-up people as foreign entities, strange arbitrary beings.
494.
All this is true also in connection with our studies of nature. The
nature-spirits are afraid of us, if we study them too scientifically; we must go
with them into their life, and then they will be interested in the life of
humanity also. In their blind way, flowers and other things feel joy and
friendliness. Emerson said that it appeared to him that when he returned home,
the trees in his garden felt glad to see or feel him again, and no doubt it was
quite true. The trees and animals do know the people who love them. In India
people speak of the “lucky hand” in planting, meaning that things will grow for
some people, but not for others. One must be in sympathy with the purpose of the
LOGOS. If we are actively helping in the progress of all, we are living in His
will, which penetrates nature, and this is felt by nature at once; but if we put
ourselves in opposition to evolution, nature shrinks back from us like a
sensitive child.
495.
OUR ATTITUDE TOWARDS CHILDREN
496.
What is your attitude towards your children? Remember that these are
egos, sparks of the divine life. They have been entrusted to you, not that you
may domineer over them and brutally ill-treat them , and use them for your own
profit and advantage, but that you may love them and help them in order that
they may be expressions of that divine life. What an outpouring of love then you
ought to feel! How beyond all words your patience and compassion should be! How
deeply you should feel the honour of being trusted to serve them in this way!
Remember always that you are not the older and they the younger, but that as
souls you are all about the same age, and therefore your attitude must not be
that of a selfish and cruel dictator, but of a helpful friend. You do not regard
your friend differently when he puts on a new coat; remember therefore that when
you meet a child you are meeting a soul wearing a new coat, and you should try
by perfect kindness and love to draw out the best that is in it, and to help it
to fit on its new coat. Remember always that true good means good for all, and
that good is never gained at the cost of suffering to others. That
which is so gained is not really good at all.
497.
___________ _______
498.
THE FEAR OF DEATH
499.
The fear of death is a stern reality in the minds of many people. A far
larger number suffer from it than one would suppose, and still more from the
fear of what may happen to us after death. Naturally this is especially to be
found among people who have ideas of hell, and of probable punishment if they do
not believe this or that. It is a gross and degraded form of superstition, but
still the suffering is real, and what is even worse is the fear as to the fate
of others after death. Many a mother' s whole life is embittered by
doubts and fears as to what may happen to her son. He goes far away from her,
perhaps; he falls into the ordinary habits of men of the world, and does many
things contrary to the narrow religious teaching in which she has been brought
up, and so she thinks that he must suffer eternal torture. While it is true that
there is no eternal hell for him, there is certainly much real earthly suffering
for her.
500.
But we know the law of karma, and realize that the states after death are
simply a continuation of the life which we are now living, although on a higher
plane and without a physical body; and when in addition we learn that what we
commonly call life is only one day in the real and greater life, then all these
things assume quite a different perspective. We know then that progress is
absolutely certain. A man may stumble, he may set himself against the forces of
progress, but he will be carried on by them in spite of himself, though when he
resists there will be much of bruising and trouble for him. We see at once that
this knowledge eliminates fear.
501.
The so-called loss of a loved one by death is really only a temporary
absence, and not even that as soon as a man developes the power to see on the
higher planes. Those whom we think we have lost are with us still, even though
with our physical eyes we cannot see them; and we should never forget that,
although we may sometimes be under the delusion that we have lost them, they are
not in the least under the delusion that they have lost us , because
they can still see our astral bodies, and as soon as we leave the physical
vehicle in sleep we are with them and can communicate with them exactly as when
they were on the physical plane.
502.
We need not worry ourselves about saving our souls; rather on the other
hand, as a Theosophical writer once said, we may not be entirely beyond the hope
that some day our souls may save us. There is no soul to be saved in the
ordinary sense in which the words are used, because we ourselves are the souls;
and furthermore there is nothing to be saved from except our own error and
ignorance. The body is nothing but a vestment, and when it is worn out we cast
it aside.
503.
_____ ___________
504.
CO-OPERATION
505.
It is part of the scheme of the LOGOS that at a certain stage in its
evolution humanity must begin to guide itself. Therefore all the future BUDDHAS,
Manus and Adepts will be members of our own humanity, the Lords from Venus
having gone on to other worlds. Therefore also the LOGOS actually counts upon us
all, upon you and upon me. We may have ninety-nine faults and only one virtue,
but if that one virtue is needed in the Theosophical work (and what virtue is
not needed?) we shall surely have the opportunity to use it.
506.
We should then value our co-workers for what they can do, and not be
constantly blaming them for what they cannot do. Many people have earned the
right to do some particular kind of work, notwithstanding that their defects may
be greater than their virtue. People often make a sad mistake in comparing their
work with that of others, and wishing that they had the same opportunities. The
truth is that each one has his own gifts and his own powers, and it is not
expected of any man that he should do as much as some other man, but only that
he should do his best-- just his own best.
507.
The Master once said that in reality there are only two classes of men--
those who know and those who do not know. Those who know are they that have seen
the light and have turned towards it, through whatever religion they have come,
at however great a distance from the light they may as yet find themselves. Many
of them may be suffering much in their struggle towards that light, but at least
they have hope before them, and while we sympathize deeply with them and strive
to help them we yet realize that they are by no means in the worst case. The
people really to be pitied are those who are quite indifferent to all higher
thought-- those who do not struggle because they do not care, or think, or know
that there is anything for which to strive. These are they in truth who
constitute “the great orphan humanity.”
508.
________________
509.
A DAY OF LIFE
510.
It is not wise to specialize beyond a certain point, because one can
never really get to the end of any subject, and it tends more and more to narrow
the mind and the outlook, to produce a one-sided and distorted development, and
to cause one to view everything out of its due proportion. We are in the habit
of thinking of a life-time as a long period, but really it is only a day in
greater life. You cannot finish a really great piece of work in one day; it may
need many days, and the work of one particular day may at the time show no
appreciable result; but nevertheless every day' s work is necessary to the
completion of the great task, and if a man should idle day after day because the
completion of the work seems so far off he would certainly not succeed in
getting it done.
511.
There are many to whom Theosophy comes late in life, who feel themselves
somewhat discouraged by the outlook, thinking they are too old now to take
themselves in hand seriously or to do any valuable work, that the best that they
can do now is to go quietly on to the end of this incarnation in the hope that
they may have a better opportunity in the next.
512.
This is a sad mistake, and that for various reasons. You do not know what
kind of incarnation karma is preparing for you next time you return to earth.
You do not know whether by any previous action you have deserved the opportunity
of being born into Theosophical surroundings. In any case the most likely way to
secure such a birth is to make use of the opportunity which has come to you now,
for, of all that we have learned about the working of this great law of cause
and effect, this one fact stands out most clearly-- that the result of taking an
opportunity is invariably that another and wider opportunity is given. If
therefore you neglect the opportunity put before you by your encounter with
Theosophy now, it is possible that in the next incarnation the chance may not
come to you again.
513.
If a man sets to work earnestly and permeates his spirit as thoroughly as
possible with Theosophical ideas, that will build them well into the ego, and
will give him so great an attraction towards them that he is certain, even
though he may not remember them in detail, to seek for them instinctively, and
to recognize them, in his next birth. Every man therefore should begin
Theosophical work just as soon as he hears of it, because whatever of it he
contrives to achieve, however little it may be, will be just so much to the
good, and he will begin to-morrow where he has left off this time. Also by
trying to do what he can with such vehicles as he has, obstinate and
unresponsive though they may prove through lack of pliability, he will assuredly
do much to earn for himself more pliable vehicles for next time. So no effort is
lost, and it is never too late in any given life to enter upon the long, long
upward path, and to make a commencement in the glorious work of helping others.
514.
With an eternal life before us it would be a mistake to worry because the
present day is drawing near its evening, or in despair to neglect the
preparations for the coming day. Light on the Path says: “Kill out
desire of life.” This is often misunderstood, but its meaning should be plain.
You cannot lose your life; why then should you desire it? It cannot possibly be
taken from you. At the same time the quotation means that you should kill out
desire for particular bodily conditions.
515.
_____________________
516.
MEDITATION
517.
I think that our members sometimes mistake with regard to meditation,
because they have not thoroughly understood the exact way in which it works.
They sometimes think that because they do not feel happy and uplifted after a
meditation it is therefore a failure and entirely useless, or they find
themselves dull and heavy and incapable of meditation. There seems no reality in
anything for them, no certainty about anything, and they feel that they are
making no progress. They suppose that this must be somehow their own fault and
they reproach themselves for it; but they often ask what they can do to improve
matters and to restore the joy they used to feel.
518.
Now the fact is that that experience in regard to meditation is that of
all seekers after the spiritual life; you will find that the Christian saints
constantly speak of their sufferings at periods of what they call “spiritual
dryness,” when nothing seems any use and they feel as though they had lost sight
of God altogether. Imagine that I am sitting looking through a wide-open window
upon a beautiful hill-side, but the sky is dull grey, heavy with a vast pall of
could probably miles in thickness. I have not seen the sun for three days. I
cannot feel his rays, but I know he is there, and I know that some day these
clouds will roll away as others have done, and I shall see him again. What is
necessary for the life of the world is that he should be there , not
that I should see him; it is far pleasanter to see him and to feel the warmth of
his rays, but it is not a necessity of life. I know just exactly how these
people feel, and it is cold comfort to be told that our feelings do not matter,
even though there is a very real sense in which it is true.
519.
I think it is helpful to remember that our meditation has several
objects-- for example:
520.
To ensure that, however deeply we may be immersed in the affairs of the
world, we shall devote at least some time each day to the thought of a high
ideal.
521.
To draw us nearer to the Master and to the LOGOS, so that from Them
strength may be poured upon us and through us to benefit the world.
522.
To train our higher bodies, so that they may have constant practice in
responding to the highest vibration-- to do the same thing for them that a
carefully arranged system of gymnastics or regular exercises does for the
physical body.
523.
Now you will observe that all these objects are attained just the same
whether we feel happy or not. A mistake that many people make is to suppose that
a meditation which is unsatisfactory to them is therefore ineffectual.
It is just like a little child performing daily her hour of practice upon the
piano. Sometimes perhaps she partially enjoys it, but very often it is a
weariness to her, and her only thought is to finish it as quickness to her, and
her only thought is to finish it as quickly as possible. She does not know, but
we do, that every such hour is accustoming her fingers to the instrument, and is
bringing nearer and nearer the time when she will derive from her music an
enjoyment of which now she does not even dream. You will observe that this
object is being attained just as much by the unpleasant and unsatisfactory hour
of practice as by that which she enjoys. So in the work of our meditation
sometimes we feel happy and uplifted, and sometimes not; but in both cases alike
it has been acting for our higher bodies as do the exercises of physical culture
or training for our physical body. It is pleasanter when you have what you call
a “good” meditation; but the only difference between what seems a good one and a
bad one lies in its effect upon the feelings, and not in the real work which it
does towards our evolution.
524.
The reason of the temporary dullness is not always in ourselves-- or
rather, it is not always attributable to anything that can reasonably be called
our fault. Often it is purely physical, resulting from over-fatigue or a nervous
strain; often it is due to surrounding astral or mental influences. Of course it
is our karma to be subjected to these, and so in that more remote way we are
responsible; but we must just do the best we can with them, and there is no need
for us to be despondent, or to waste our time in reproaching ourselves.
525.
Another reason also may be that at certain times the planetary influences
are more favourable for meditation than at others. I know nothing of this
myself, for I have never considered the planetary influences in these matters,
but have always forced my way to what I desired; but I have heard a friend say
that an astrologer told him that on certain occasions when Jupiter had certain
relations with the moon this had the effect of expanding the etheric atmosphere
and making meditation easier, or at least making it appear more successful. The
astrologer gave him a list, which he consulted after taking notes of the
conditions of his meditations daily for three or four weeks, when he found that
the results exactly agreed with the influences which were said to be acting.
Certain aspects with Saturn, on the other hand, were said to congest the etheric
atmosphere, making the work of meditation difficult, and this also was verified
in the same way.
526.
The highest thought that we can have is that of the supreme Lord of all,
but of course we must not suppose that our thought changes in the least the
attitude of the Supreme towards us. We who are students ought to be far beyond
the stage at which a man thinks that he can produce change in the Supreme-- a
thought which belongs only to the ignorant and unphilosophical among the
Christians. We ourselves however are certainly affected by opening ourselves to
Him. If you open the window of your room to the sun, the condition of your room
is much changed by the power of the sun, but the sun is no way changed by your
opening the window. Open the windows of your soul to God.
527.
During meditation one may try to think of the Supreme Self in everything
and everything in it. Try to understand how the Self is endeavouring to express
itself through the form. One method of practice for this is to try to identify
your consciousness with that of various creatures, such as a fly, an ant, or a
tree. Try to see and feel things as they see and feel them, until as you pass
inwards all consciousness of the tree or the insect falls away, and the life of
the LOGOS appears. We are very much more than the tree or the ant; therefore
there is no danger of out being unable to withdraw our consciousness when the
experiment is finished. We do not after all imprison it in the form of the tree
or the ant; we expand it to take in the life in every form. The man who does
this for the first time is usually surprised when he realizes the limitations
under which animals act. He had thought an animal acted in a certain way for
what seemed quite obvious reasons, but when he really enters into the animal he
finds that its motives and intentions are wholly different. The disciple has to
go through this process also with lower classes of human beings, because without
it he could not perfectly help them.
528.
This enables us to get down to the bed-rock of the Self, and clears away
the darkness and loneliness which often comes over us at one stage of our
progress. When we know quite certainly that we are part of a whole we do not so
much mind where this particular fragment of it may be, or through what
experiences it may be passing. Whatever loneliness we may have, we feel , we
know, that we are never alone; the Master is always there waiting to help where
help is possible. We must give up the clinging to the particular forms; and have
no motive but to do the will of the LOGOS. We must never allow the feeling of
loneliness to make us forget the Master or lose faith in Him, for no progress is
possible unless we have the fullest confidence in the Master whom we choose to
serve. If we have only a half-hearted questioning faith in him we cannot
progress. We need not make the choice of Master unless we will; but having made
it we must have faith in the Teacher and His message.
529.
In controlling the mind first turn away the senses from outward sounds
and sights, and become insensitive to the waves of thought and emotion from
others. That is comparatively easy, but the next stage is very difficult, for
when this is done there come up from within disturbances which spring from the
uncontrolled activity of the mind. The meditation of many of our beginners
consists mostly of a continuous struggle to come back to the point. Here comes
in the advice given in The Voice of Silence. “The mind is the slayer of
the real; let the disciple slay the slayer.” You must not of course destroy your
mind, for you cannot get along without it, but you must dominate it; it is
yours , not you . The best way to overcome its wandering is to use
the will. It is often suggested that the pupil should help himself by making a
shell round him; but after all shells are but crutches. Develop will, and you
will be able to dispense with them. The astral body tries to impose itself upon
you in the same way, and to make you believe that its desires are yours; but
with that also we must deal in a precisely similar manner.
530.
There is no limit to the degree to which will may be developed. There are
decided limitations to the extent to which the strength of the physical body can
be increased, but there seem to be no limitations in the case of the will.
Fortunately we can train it in the ordinary small things of daily life every day
and all day long, and we can have no better practice than this. It is much
easier for a man to screw up his courage to face a dramatic martyrdom before a
crowd of people than to go on doing the tiresome daily duty with tiresome people
day after day and year after year. This latter needs much more will-power than
the former. Be careful however that you do not make others suffer in your
efforts to develop your own will. Sometimes people have shown will-power by
leaving home and friends and going out to face all kinds of difficulties and
privations in order to do Theosophical work. That is quite right if a man is
absolutely free to do it; but a man who left his wife and family for that
purpose, or an only son who left parents that were dependent upon him, would
evidently be neglecting his duty in a way which no one has a right to do, even
for the sake of the noblest motives.
531.
As a result of determined meditation we begin to build into our bodies
the higher kinds of matter. At this stage we often feel grand emotions, coming
from the buddhic level and reflected in the astral body, and under their
influence we may do fine work and show great self-sacrifice. But then is needed
the development of the mental and causal bodies in order to steady and balance
us; otherwise the grand emotions that have swayed us in the right direction may
very readily become a little twisted and sway us along some other and less
desirable lines. With feeling alone we never obtain perfect balance or
steadiness. It is well that the high feelings should come, and the more
powerfully they come the better, but that is not enough; wisdom and steadiness
must also be acquired because we need directing power as well as motive force.
The very meaning of buddhic is wisdom, and when that comes it swallows up all
else.
532.
Illumination may mean three quite different things. First, a man, by
setting himself to think intensely and very carefully over a subject may arrive
at some conclusion with respect to it. Secondly, he may hope to obtain some
illumination from his higher self-- to discover what the ego really thinks on
its own plane about the matter in question. Thirdly, a highly developed man may
come into touch with Masters or devas. It is only in the first case that his
conclusions would be likely to be vitiated by his thought-forms. The higher self
would be able to transcend these, and so would a Master or a deva.
533.
All these would have no difficulty in presenting things as they really
are; but we must remember that we have not only to absorb the information, but
also to bring it down into the physical brain, and as soon as it reaches that
brain it will begin to be coloured by prejudices. What we can do in meditation
depends upon what we are doing all day long. If we have built up prejudices in
ordinary life we cannot escape from them during the time of meditation; but if
we patiently endeavour to root out our prejudices and to learn that the ways of
others are just as good as our own, we are at least on our way towards
establishing a gentle and tolerant attitude which will assuredly extend itself
to the special time of our meditation. It is easy for us to see the
disadvantages of any new ideas or suggestions; these leap to the eyes. But look
for the good also, which does not always so readily emerge.
534.
During meditation the ego regards the personality much as at any other
time-- he is slightly contemptuous usually. Remember your physical meditation is
not for the ego, but for the training of the various vehicles to be a channel
for the ego. If the ego is at all developed he will meditate also upon his own
level; but it does not follow that his meditation will synchronize with that of
the personality. The force coming down is always that of the ego, but only a
small part, giving a one-sided conception of things. The yoga of a fairly
well-developed ego is to try to raise his consciousness first into the buddhic
plane and then through its various stages. He does this without reference to
what the personality happens to be doing at the time. Such an ego would probably
also send down a little of himself at the personal meditation, though his own
meditations are very different.
535.
For the development of the powers of the soul, thought-control is an
essential pre-requisite. When the thought is controlled and the will is strong a
good deal may be achieved in various directions. Much help may be given both to
the living and to the dead, and those who are sick or sorrowful may be greatly
helped and strengthened. It is well for each member to make it a daily practice
to devote a certain time to the sending out of such thoughts to people who are
personally known to him-- in addition, I mean, to the ordinary meditation which
he undertakes for the sake of his own development. The same thing can be done to
some extent in group meditation; the thoughts of all may be concentrated for a
few minutes upon some one who is known to be in trouble or suffering, and a
determined effort made to send strength and consolation. The same power used in
a different way will often cure physical diseases.
536.
As to the development of astral sight and hearing, one hardly regards
that as an end in itself, but rather as a means to an end. It seems best to
utilize to the utmost all the powers that we already possess, and wait for these
others to unfold themselves as the result of study and unselfish work. Such
powers are undoubtedly a help, though they may be a danger if they come before
the character is fully developed. For any one who wishes to hasten their
unfoldment I should recommend the process which I describe in the last chapter
of The Other Side of Death .
537.
Where a house is large enough to permit it, it is a good idea to set
apart a room especially for meditation. I see no harm in holding group-meetings
in such a room if the group be earnest and harmonious, but not if there
is to be anything of the nature of discussion or wrangling. If you are trying
experiments with mediums of any sort I should advise the use of some other room.
You ask whether you should enter such a room when you feel worried; don' t be
worried, don' t even admit the possibility of being worried. I advise you not to
make a thought-form, “I am worried, therefore I must not enter,” rather to take
exactly the opposite line, “I am about to enter, therefore I am no longer
worried.” You will find that much more effective.
538.
Fourth Section
539.
________
540.
The Higher Planes
541.
FOURTH SECTION
542.
NIRVANA
543.
IT has often been said that in the final consummation all individual
souls merge into the Great Soul, and our students sometimes find it difficult to
reconcile this with other statements which seem to imply that the individuality
is maintained, in some form or other, even up to the very greatest heights. The
fact is that no experience which we can have, and no ideas which we can
formulate down here in our physical brain, will at all express the glorious
realities of nirvana and the planes beyond it. We know so little of that
transcendent glory, and what little we do know can never be put into adequate
words. Perhaps, however, it is in a certain sense somewhat misleading to speak
of individual souls as merging into the Great Soul. Every monad is fundamentally
a spark of the divine triad; he cannot merge into that of which he is already a
part. Surely a better explanation of what happens would be to say that as he
evolves the spark develops into flame; he becomes more and more conscious of his
unity with the divine, and so the LOGOS is able more and more to manifest
Himself through him.
544.
This much at least I can say, that up to the highest level of
consciousness which any of our students have yet attained-- up even to what is
commonly called nirvana itself, there is no loss of individuality, of the power
to think, to plan and to act. Long before that there is an entire loss of the
sense of separateness , but that is a very different thing. Sir Edwin
Arnold wrote of that beatific condition “the dewdrop slips into the shinning
sea.” Those who have passed through that most marvelous of experiences know
that, paradoxical as it may seem, the sensation is exactly the reverse, and that
a far closer description would be that the ocean had somehow been poured into
the drop!
545.
That consciousness, wide as the sea, with “its centre everywhere and its
circumference nowhere,” is a great and glorious fact; but when a man
attains it, it seems to him that his consciousness has widened to take in all
that, not that he is merged into something else. And he is right, for that which
he had ignorantly supposed to be his consciousness was never his at
all, but only the shining of the divine power and wisdom and love through him,
and he is now at last beginning to realize that stupendous fact. The truth is
that what is commonly understood by individuality is a delusion and has never
existed, but all that is best and noblest in that conception is maintained up to
adeptship and far beyond, even into the realm of the great Planetary Spirits,
for They are assuredly individuals, though mighty beyond our feeble powers of
conception.
546.
Even though the attempt be foredoomed to failure, let me endeavour to
give some slight idea of an experience which some of us once had in connection
with this lofty plane. Before we ourselves by our own efforts were able to touch
it, a Master, for certain purposes of His own, enfolded us in His higher aura,
and enabled us through Him to know something of glories of nirvana.
547.
Try to imagine the whole universe filled with and consisting of an
immense torrent of living light, and in it a vividness of life and an intensity
of bliss altogether beyond all description, a hundred thousand times beyond the
greatest bliss of heaven. At first we feel nothing but the bliss; we see nothing
but the intensity of the light; but gradually we begin to realize that even in
this dazzling brightness there are brighter spots-- nuclei, as it were-- which
are built of the light because there is nothing but the light, and yet through
them somehow the light gleams out more brightly, and obtains a new quality which
enables it to be perceptible upon other and lower planes, which without this
would be altogether beneath the possibility of sensing its effulgence. And by
degrees we begin to realize that these subsidiary suns are the great Ones, that
these are Planetary Spirits, Great Angels, Karmic Deities, Buddhas, Christs and
Masters, and that through Them the light and the life are flowing down to the
lower planes. Gradually, little by little, as we become more accustomed to the
stupendous reality, we begin to see that, in a far lower sense, even we
ourselves are a focus in that cosmic scheme, and that through us also, at our
much lower level, the light and the life are flowing to those who are still
further away-- not from it, for we are all part of it and there is nothing else
anywhere-- but further from the realization of it, the comprehension of it, the
experience of it.
548.
If we can see and grasp even a little of the glory, we can to some extent
reflect it to others who are less fortunate. That light shines for every one,
and it is the only reality; yet men by their ignorance and by their foolish
actions may so shut themselves away that they cannot see it, just as the sun
floods the whole world with light and life, and yet men may hide themselves in
caves and cellars where that light cannot be seen. Just as a mirror properly
placed at the mouth of such a cave or cellar may enable those within to
participate, at least to some extent, in the benefits of the light, so may we,
when we see the light, reflect it to others who have so placed themselves that
they cannot perceive it directly.
549.
No words that we can use can really give even least idea of such an
experience as that, for all with which our minds are acquainted has long ago
disappeared before that level is attained. There is of course at that level a
sheath of some sort for the spirit, but it is impossible to describe it in any
words. In one sense it seems as though it were an atom, and yet in another it
seems to be the whole plane. Each man is a centre of consciousness and therefore
must have some position; that focus in the stream of the life of the LOGOS must,
one would say, be in one place or another. Yet he feels as if he were the whole
plane and could focus anywhere, and wherever for the moment the outpouring of
this force stops, that is for him a sheath. The man still feels absolutely
himself, even though he is so much more; and he is able to distinguish others.
He is able to recognize with perfect certainty the Great Ones whom he knows, yet
it is rather by instinctive feeling than by any resemblance to anything that he
has seen before; but if he focusses his consciousness upon one of These he gets
the effect of the form of the man he knows it in the Augoeides, two planes
below.
550.
________________
551.
THE TRIPLE SPIRIT
552.
The Monads are clearly all centres of force in the LOGOS, and yet each
possesses a very distinct individuality of his own. In the average man the monad
is but little in touch with the ego and the lower personality, which are yet
somehow expressions of him. He knows from the first what is his object in
evolution and he grasps the general trend of it, but until that portion of him
which expresses itself in the ego has reached a fairly high stage, he is
scarcely conscious of the details of life down here, or at any rate takes little
interest in them. He seems at that stage not to know other monads, but rests in
indescribable bliss without any active consciousness of surroundings. As
evolution progresses, however, he grasps matters on the lower lane much more
fully, and finally takes them entirely into his own hands, and at that stage he
knows both himself and others, and his voice within us becomes for us the Voice
of the Silence. That voice differs for us at different stages. For us now in
this lower consciousness it is the voice of the ego; when we identify ourselves
with the ego it is the voice of the spirit; when we reach the spirit it is the
voice of the monad, and when in the far-away future we identify ourselves wholly
with the monad it ill be the voice of the LOGOS; but in every case we have to
subject the lower and rise above it, before the voice of the higher can be
heard.
553.
This monad resides permanently upon the second of our planes, and when he
descends upon the third, the plane of nirvana, he manifests himself as the
triple spirit, and this triple spirit is a reflection or (even more truly) an
expression of the LOGOS as He manifests Himself in our set of planes. His first
manifestation on our highest plane is also triple. In the first of these three
aspects He does not manifest Himself on any plane below the highest, but in the
second He descends to the second plane and draws round Himself a garment of its
matter, thus making a quite separate expression of Him. In the third aspect He
descends to the upper portion of the third plane, and draws round Himself matter
of that level, thus making a third manifestation. These three are the “three
persons in one God,” of which Christianity teaches, telling us in its Athanasian
creed that we should worship “One God in Trinity and Trinity in Unity, neither
confounding the persons nor dividing the substance”-- that is to say, never
confusing in our minds the work and function of the three separate
manifestations, each on its own plane, yet never for a moment forgetting the
eternal unity of the “substance,” that which lives behind all alike on the
highest plane, at the level where these three are one.
554.
Now an exact repetition of this process takes place in the case of man,
who is in very truth made in the image of God. The spirit is triple upon the
third plane, and the first of its three manifestations does not descend below
that level. The second manifestation descends one stage, on to the fourth plane,
and clothes itself with its matter, and then we call it buddhi. Just as before,
the third aspect descends two planes, and shrines itself in matter of the
highest level of the mental plane, and we call that manas, and this trinity of
atma-buddhi-manas, manifesting in the causal body, is what we call the ego.
555.
Never forget that the ego is not the manas only, but the spiritual triad;
at our present stage of evolution he rests in his causal body on the higher
levels of the mental plane, but as he passes onwards his consciousness will be
centred on the buddhic plane, and afterwards, when he attains adeptship; on the
nirvanic. But it must not be supposed that when this further development takes
place the manas is in any way lost. When the ego draws himself up into the
buddhic plane, he draws up manas with him into that expression of manas which
has all the time existed on the buddhic plane, but has not been fully vivified
until now. In the same way when he draws himself up into the nirvanic plane,
manas and buddhi exist within him just as fully as ever, so that now the triple
spirit is in full manifestation on its own plane in all its three aspects.
Therefore the spirit is truly seven-fold, for he is triple on his own plane,
dual on the buddhic, and single on the mental, and the unity which is his
synthesis makes seven. Though he draws back into the higher he retains the
definiteness of the lower.
556.
This is probably what Madame Blavatsky meant when she spoke of the auric
egg, but she surrounded this idea with great mystery, and it seems likely that
she was under some pledge not to write freely about it. She never clearly
explained the triple spirit, but evidently endeavored to suggest the idea
without clearly expressing it, for she laid great stress upon the fact that,
just as the astral plane may be said to be a reflection of the buddhic, so may
the physical be said to be a reflection of the nirvanic, and then she
furthermore emphasized the fact that there are three bodies or vehicles of man
on the physical plane-- apparently going out of her way to make this agree, and
for that purpose dividing the physical body of man into two parts, the dense and
the etheric, and adding as a third principle the vitality which flows through
them. Now as this vitality exists on all the planes, and might just as well be
made into additional principles on the astral and mental planes as on the
physical, it would seem that some reason is required for her rather peculiar
arrangement, and perhaps this reason may be found in her desire to indicate the
triple spirit without actually mentioning it. I think the President has said
that when Blavatsky spoke about the sacred auric egg she meant the four
permanent atoms within an envelope of matter of the nirvanic plane.
557.
________ ___
558.
BUDDHIC CONSCIOUSNESS
559.
A selfish man could not function on the buddhic plane, for the very
essence of that plane is sympathy and perfect comprehension, which excludes
selfishness. A man cannot make a buddhic body until he has conquered the lower
planes. There is a close connection between the astral and the buddhic, the
former being in some ways a reflection of the latter; but it must not therefore
be supposed that a man can leap from the astral consciousness to the buddhic
without developing the intervening vehicles.
560.
Certainly on the highest levels of the buddhic plane a man becomes one
with all others, but we must not therefore assume that he feels alike towards
all. There is no reason to suppose that we shall ever feel absolutely alike
towards everybody; why should we? Even the Lord BUDDHA had His favorite disciple
Ananda; even the Christ regarded Saint John the Beloved in a different way from
the rest. What is true is that presently we shall come to love every
one as much as we now love our nearest and dearest, but by that time we shall
have developed for those nearest and dearest a type of love of which we have no
conception now. The buddhic consciousness includes that of many others, so that
you may put yourself down into another man and feel exactly as he does, looking
upon him from within instead of from without. In that relation you will feel no
shrinking even from an evil man, because you will recognize him as a part of
yourself-- a weak part. You will desire to help him by pouring strength in that
weak part of yourself. What is required is really to be in this attitude and to
do it, not merely to talk about it or think vaguely of it; and it is not easy to
acquire this power.
561.
____________
562.
EXPERIENCE
563.
It is not necessary for every ego to go through every experience, for
when you rise to the buddhic level you can gain the experience of others, even
of those who have opposed progress. We shall feel by sympathy. We could withdraw
if we did not want to feel another' s suffering; but we should choose to feel it
because we want to help. On the buddhic plane we enfold the man in our own
consciousness, and though he knows nothing of such enfoldment it will to a
certain extent lessen his sufferings. In all probability we have all had most of
the experiences of the savage and half-civilized stages. An adept would
necessarily wish to remove or relieve suffering, but we may easily imagine a
case in which he would see that the good which was being produced by the
suffering so enormously outweighed the present pain that to interfere would not
be kindness but cruelty to the sufferer. He would see the whole, not only the
part. His sympathy would be deeper than ours, but he would not express it in
action except when action was useful.
564.
_______________
565.
THE SPHERES
566.
In any diagram which represents the various planes we usually draw them
as lying one above the other like the shelves of a book-case. But then in
explaining that diagram we are careful to say that this must not be taken
literally, since all the planes interpenetrate and all of them are about us here
all the time. That is perfectly true, and yet there is a sense in which the
shelf-like arrangement is true also. We may perhaps draw an analogy from the
condition of affairs which we find existing upon the surface of the physical
earth. We may take the solid matter for all practical purposes as existing only
under our feet, as the lowest stratum of physical matter, though of course it is
true that countless millions of particles of solid matter are also floating in
the air over our heads.
567.
We may say that, roughly speaking, the liquid matter of the earth
(chiefly water) lies upon the surface of the solid matter, though again it is
true that a large amount of water interpenetrates the earth beneath us, and also
that millions of tons of water are raised above the surface of the earth in the
form of clouds. Still, the great bulk of the liquid matter of the earth lies on
the top of its solid matter in the form of the ocean, lakes and rivers. Then the
gaseous matter of our earth (chiefly the atmosphere) lies upon the surface of
the water and of the solid earth, and extends much further away into space than
either the liquid or the solid.
568.
All three conditions of matter exist here at the surface of the earth
where we live, but the water in the form of clouds extents further above that
surface than does ordinary dust, and again the air, though interpenetrating both
the others, extends much further away still. This is by no means a bad analogy
to explain the arrangement of the matter of the higher planes.
569.
What we call our astral plane may also be considered as the astral body
of the earth. It certainly exists all around us, and interpenetrates the solid
earth beneath our feet, but it also extends far away above our heads, so that we
may think of it as a huge ball of astral matter with the physical earth in the
middle of it, much as the physical body of a man exists within the ovoid form
which is filled with astral matter, except that in case of the earth the
proportionate size of its astral body outside the physical is enormously greater
than in the case of man. But just as in the case of the man densest aggregation
of astral matter is that which is within the periphery of the physical body, so
in the case of the earth by far the greater part of its astral matter is
gathered together within the limit of the physical sphere.
570.
Nevertheless, the portion of the astral sphere which is exterior to the
physical, extends nearly to the mean distance of the moon' s orbit, so that the
astral planes of the two worlds touch one another when the moon is in perigee,
but do not touch when the moon is in apogee. Incidentally, it follows that at
certain times of the month astral communication with the moon is possible, and
at certain other times it is not.
571.
The mental plane of our earth bears about the same proportion to the
astral as the latter does to the physical. It also is a huge globe, concentric
with the other two, interpenetrating them both, but extending much further from
the centre than does the astral globe. It will be seen that the effect of this
is that, while matter of all the planes exists together down here, there is a
certain amount of truth in the illustration of the shelves, for beyond the limit
of the physical atmosphere there is a considerable shell which consists only of
astral and mental matter, and outside of that again another similar shell which
consists of mental matter only.
572.
When we reach the buddhic plane the extension becomes so great that what
we might call the buddhic bodies of the different planets of our chain meet one
another, and so there is but one buddhic body for the whole chain, which means
that in the buddhic vehicle it is possible to pass from one of these planets to
another. I presume that when investigations in a similar way are extended to the
nirvanic plane it will be found that that matter extends so much further that
other chains are included in it as well-- perhaps the entire solar system.
573.
All this is true as far as it goes, and yet it does not convey a really
accurate idea of the true position of affairs, because of the fact that our
minds can grasp only three dimensions, whereas in reality there are many more,
and as we raise our consciousness from plane to plane, each step opens before us
the possibility of comprehending one more of these dimensions. This makes it
difficult to describe exactly the position of those who have passed away from
the physical life to other planes. Some of such people tend to hover round their
earthly homes, in order to keep in touch with their friends of the physical life
and the places which they know; others, on the other hand, have a tendency to
float away and to find for themselves, as if by specific gravity, a level much
further removed from the surface of the earth.
574.
The average person passing into the heaven-life, for example, tends to
float at a considerable distance above the surface of the earth, although on the
other hand some of such men are drawn to our level. Still, broadly speaking, the
inhabitants of the heaven-world may be thought of as living in a sphere or ring
or zone round the earth. What Spiritualists call the summer-land extends many
miles above our heads, and as people of the same race and the same religion tend
to keep together after death just as they do during life, we have what may be
described as a kind of network of summer-lands over the countries to which
belong the people who have created them.
575.
People find their own level on the astral plane, much in the same way as
objects floating in the ocean do. This does not mean that they cannot rise and
fall at will, but that if no special effort is made they come to their level and
remain there. Astral matter gravitates towards the centre of the earth just as
physical matter does; both obey the same general laws. We may take it that the
sixth sub-plane of the astral is partially coincident with the surface of the
earth, while the lowest, or seventh, penetrates some distance into the interior.
576.
The conditions of the interior of our earth are not easy to describe.
Vast cavities exist in it, and there are races inhabiting these cavities, but
they are not of the same evolution as ourselves. One of these evolutions, which
is at a level distinctly lower than any race now existing upon the surface of
the earth, is to some extent described in the seventeenth life of Alcyone,
published recently in The Theosophist; the other is more nearly at our
level, yet utterly different from anything that we know.
577.
As the centre of the earth is approached, matter is found to exist in a
state not readily comprehensible to those who have not seen it; a state in which
it is far denser than the densest metal known to us, and yet flows as readily as
water. But yet there is something else within even that. Such matter is far too
dense for any forms of life that we know, but nevertheless, it has connected
with it an evolution of its own.
578.
The tremendous pressures which exist here are utilized by the Third LOGOS
for the manufacture of new elements; in fact, the central portions of the earth
may with great truth be regarded as His laboratory for temperatures and
pressures are obtainable there of which we on the surface have no conception. It
is there that, under His direction, troops of devas and nature-spirits of a
particular type combine and separate, arrange and rearrange the ultimate
physical atoms, working along the wonderful double spiral which is symbolized in
Sir William Crookes' lemniscates. From this point also, incredible as it seems
to us, there is a direct connection with the heart of the sun, so that elements
made there appear in the centre of the earth without passing through what we
call the surface; but it is useless to speak of this until the higher dimensions
of space are more generally understood. As in the case of the physical, the
densest astral matter is far too dense for the ordinary forms of astral life;
but that also has other forms of its own which are quite unknown to students of
the surface.
579.
In investigating the interior of the earth we did not find a central
shaft running from pole to pole, such as has been described by some mediums, nor
did we find a number of concentric spheres resting upon cushions of steam. At
the same time there are certain forces which do play through concentric layers,
and it is not difficult to see what were the natural phenomena which deceived
those who, in perfect good faith, made that statement.
580.
There. is unquestionably a force of etheric pressure just as there is of
atmospheric pressure, and it can be utilized by man as soon as he can discover
some material which is ether-proof. The same pressure exists in the astral
world. The most ordinary example of this is what happens when a man leaves his
body in sleep or in death.
581.
When the astral body is withdrawn from the physical, we must not suppose
that that physical body is left without an astral counterpart. The pressure of
the surrounding astral matter-- and that really means the action of the force of
gravitation on the astral plane-- immediately forces other astral matter into
that astrally empty space, just as, if we create a vortex and draw out the air
from a room, other air flows instantly from the surrounding atmosphere. But that
astral matter will correspond with curious accuracy to physical matter which it
interpenetrates. Every variety of physical matter attracts astral matter of
corresponding density, so that solid physical matter is interpenetrated by what
we may call solid astral matter-- that is, matter of the lowest astral
sub-plane; whereas physical liquid is interpenetrated by matter of the next
astral sub-plane-- astral liquid; while physical gas in turn attracts its
particular correspondence-- matter of the third astral sub-plane from the
bottom, which might be called astral gas.
582.
Take the case of a glass of water; the tumbler (being solid matter) is
interpenetrated by astral matter of the lowest sub-plane; the water in the
tumbler (being liquid matter ) is interpenetrated by astral matter of the second
sub-plane, counting from the bottom upwards; while the air which surrounds both
(being gaseous matter) is interpenetrated by astral matter of the third
sub-plane, counting from the bottom upwards.
583.
We must also realize that just as all these things, the tumbler, the
water, and the air, are interpenetrated by physical ether, so are their astral
correspondences further interpenetrated by the variety of astral matter which
corresponds to the different types of ether. So when a man withdraws is astral
body from the physical there is an inrush of all three varieties of astral
matter, because man' s physical body is composed of solid, liquid and gaseous
constituents. Of course there is ether in the physical body as well, so there
must also be astral matter of the higher sub-planes to correspond to that.
584.
That temporary astral counterpart formed during the absence of the real
astral body is thus an exact copy of it so far as arrangement is concerned, but
it has no real connection with the physical body, and could never be used as a
vehicle. It is constructed of any astral matter of the required kind that
happens to be handy; it is merely a fortuitous concourse of atoms, and when the
true astral body returns it pushes out this other astral matter without the
slightest opposition. This is one reason for the extreme care which ought to be
exercised as to the surroundings in which we sleep, for if those surroundings
are evil, astral matter of the most objectionable type may fill our physical
bodies while we are away from them, leaving behind it an influence which cannot
but react horribly upon the real man when he returns. But the instant inrush
when the body is abandoned shows the existence of astral pressure.
585.
In the same way, when the man has finally left his physical body at
death, what he leaves is no longer a vehicle, but a corpse-- not in any true
sense a body at all, but simply a collection of disintegrating material in the
shape of a body. Just as we can no longer call that truly a body, so we cannot
call the astral matter which interpenetrates it truly a counterpart in the
ordinary sense of the word. Take an imperfect yet perhaps helpful analogy. When
the cylinder of an engine is full of steam, we may regard the steam as the
living force within the cylinder, which makes the engine move. But when the
engine is cold and at rest, the cylinder is not necessarily empty; it may be
filled with air; yet that air is not its appropriate living force, though it
occupies the same position as did the steam.
586.
Astral matter is never really solid at all-- only relatively
solid. You know that the mediaeval alchemists always symbolized astral matter by
water, and one of the reasons for that was its fluidity and penetrability. It is
true that the counterpart of any solid physical object is always matter of the
lowest astral sub-plane, which for convenience we often call astral solid
matter; but we must not therefore endow it with the qualities with which we are
familiar in solids on this plane. The particles in that densest kind of astral
matter are further apart relatively to their size than even gaseous particles;
so that it would be easier for two of the densest astral bodies to pass through
each other than it would be for the lightest physical gas to diffuse itself in
the air.
587.
On the astral plane one has not the sense of jumping over a precipice,
but simply of floating over it. If you are standing upon the ground, part of
your astral body interpenetrates the ground under your feet; but through your
astral body you would not be conscious of this fact by anything corresponding to
a sense of hardness, or by any difference in your power of motion. Remember that
upon the astral plane there is no sense of touch that corresponds to ours upon
the physical. One never touches the surface of anything, so as to feel it hard
or soft, rough or smooth, hot or cold; but on coming into contact with the
interpenetrating substance one would be conscious of a different rate of
vibration, which might of course be pleasant or unpleasant, stimulating or
depressing. When on awakening in the morning we remember anything corresponding
to our ordinary sense of touch, it is only that in bringing the remembrance
through, the physical brain adopted the means of expression to which we are
accustomed.
588.
Though the light of all planes comes from the sun, yet the effect which
it produces on the astral plane is entirely different from that on the physical.
In astral life there is a diffused luminosity, not obviously coming from any
special direction. All astral matter is in itself luminous, and an astral body
is not like a painted sphere, but rather a sphere of living fire. It is also
transparent, and there are no shadows. It is never dark in the astral world. The
passing of a physical cloud between us and the sun makes no difference whatever
to the astral plane, nor of course does the shadow of the earth which we call
night.
589.
The invisible helper would not pass through a mountain, if he thought of
it as an obstacle; to learn that it is not an obstacle is precisely the object
of one part of what is called “the test of earth.” There cannot be an accident
on the astral plane in our sense of word, because the astral body, being
fluidic, cannot be destroyed or permanently injured, as the physical body can.
An explosion on the astral plane might be temporarily as disastrous as an
explosion of gunpowder on the physical, but the astral fragments would quickly
collect themselves again.
590.
People on the astral plane can and do pass through one another
constantly, and through fixed astral objects. Remember that on the astral plane
matter is so much more fluidic and so much less densely aggregated. There never
can be anything like what we mean by a collision, and under ordinary
circumstances two bodies which interpenetrate are not even appreciably affected.
If, however, the interpenetration lasts for some time, as it does, for example,
when two person sit side by side through a service in a church or a performance
in a theatre, a considerable effect may be produced.
591.
There are many currents which tend to carry about persons who are lacking
in will, and even those who have will but do not know how to use it. During
physical life the matter of our astral bodies is constantly in motion, while
after death, unless the will is exercised for the purpose of preventing it, it
is arranged in concentric shells with a crust of the coarsest matter on the
outside. If a man wishes to be of service on the astral, this shelling must be
prevented, for those whose astral bodies have been thus re-arranged are confined
to one level. If the re-arrangement has already occurred, the first thing that
is done when a person is taken in hand is to break up that condition and set him
free on the whole of the astral plane. For those who are acting as invisible
helpers on the astral plane there are no separate levels; it is all one.
592.
In India the idea of service on the astral plane is not so widely known
as in the West; the idea of service to God for the attainment of liberation is
more prominent than that of service to one' s fellowmen. Atmospheric and
climatic conditions make practically no difference to work on the astral and
mental planes. But being in a big city does make a great difference, on account
of the masses of thought-forms. Some psychics require a temperature of about
eighty degrees in order to do their best work, while others do not work well
except at a lower temperature.
593.
If necessary, occult work can be done anywhere, but some places afford
greater facilities than others. For example, California has a very dry climate
with much electricity in the air, which is favourable for the development of
clairvoyance Here in Adyar there is no resistance to our thought-forms on
account of the environment, because we are all thinking more or less along the
same lines. But we must remember that there may always be resistance on the part
of the person to whom we are sending thoughts, for some persons have for a whole
life-time built round themselves such shells of selfishness that one cannot
penetrate them even when one wishes to do them good.
594.
FIFTH SECTION
595.
_____________
596.
The Ego and His Vehicles
597.
FIFTH SECTION
598.
THE EGO AND THE PERSONALITY
599.
There are still many of our members who do not fully understand the
problem of the higher and the lower self. Nor is this wonderful; for we are
repeatedly told that there is only one consciousness, and yet we often clearly
feel two, so it is not remarkable that students should be uncertain as to the
real relation between these two, and should wonder whether the ego is entirely
dissociated from his physical body and has an existence of his own among his
fellows on his own plane.
600.
This problem of the lower and higher self is an old one, and it is
undoubtedly difficult to realize that there is after all only one consciousness,
and that the apparent difference is caused only by the limitations of the
various vehicles. The whole consciousness works on its own higher mental plane,
but in the case of the ordinary man only partially and vaguely as yet. So far as
it is active it is always on the side of good, because it desires that which is
favorable to its evolution as a soul. It puts a portion of itself down into
lower matter, and that portion becomes so much more keenly and vividly conscious
in that matter that it thinks and acts as though it were a separate being,
forgetting its connection with that less developed yet far wider
self-consciousness above. So sometimes it seems as though the fragment worked
against the whole; but the man who is instructed declines to be deluded, and
reaches back through the keen alert consciousness of the fragment to the true
consciousness behind, which is as yet so little developed.
601.
Undoubtedly the ego is only very partially expressed by his physical
body, yet we should not be accurate in speaking of him as dissociated from that
body. If we figure the ego as a solid body and the physical plane as a surface,
the solid body if laid upon that surface could manifest itself through that
surface only as plane figure, which would obviously be an exceedingly partial
expression. We can see also that if the various sides of the solid were laid
upon the surface successively we might obtain expressions which differed
considerably, though all of them would be imperfect, because in all cases the
solid would have an extension in an entirely different direction, which could by
no means be expressed in the two dimensions of the superficies. We shall obtain
a nearly accurate symbolism of the facts as far as the ordinary man is concerned
if we suppose the solid to be conscious only so far as it is in contact with the
surface, although the results gained through the manifestation of such
consciousness would inhere in the solid as a whole, and would be present in any
later expression of it, even though that might differ considerably from previous
expressions.
602.
It is only in the case of those already somewhat advanced that we can
speak of the ego as having a conscious existence among his fellows on his own
plane. From the moment that he breaks off from his group-soul and commences his
separate existence, he is a conscious entity; but the consciousness is of an
exceedingly vague nature. The only physical sensation which occasionally comes
to some persons is at the moment of awakening in the morning. There is a state
intermediate between sleeping and waking in which a man is blissfully conscious
that he exists, and yet is not conscious of any surrounding objects, not capable
of any moment. Indeed, he sometimes knows that any movement would break the
spell of happiness and bring him down into the ordinary waking world, and so he
endeavours to remain still as long as possible.
603.
That condition-- a consciousness of existence and of intense bliss--
closely resembles that of the ego of the average man upon the higher mental
plane. He is wholly centred there only for the short time which intervenes
between the end of one life in the heaven-world and the commencement of his next
descent into incarnation ; and during that short period there comes to him the
flash of retrospect and prospect-- a glimpse of what his last life has done for
him, and of what his next life is intended to do. For many ages these glimpses
are his only moments of full awakening, and it is his desire for a more perfect
manifestation, his desire to feel himself more thoroughly alive and active,
which drives him into the effort of incarnation. It is not desire for life in
the ordinary sense of the word, but rather for that complete consciousness which
involves the power to respond to all possible vibrations from the surroundings
on every plane, so that he may attain the perfection of sympathy.
604.
When the ego is still undeveloped the forces of the higher mental plane
pass through him practically without affecting him, as he cannot respond to more
than a very few of these extremely fine vibrations. It needs powerful and
comparatively coarse vibrations to affect him at first, and these do not exist
upon his own plane, and for that reason he has to put himself down to lower
levels in order to find them. Therefore full consciousness comes to him at first
only in the lowest and densest of his vehicles, his attention being focussed for
a long time down in the physical plane; so that, although that plane is so much
lower than his own and offers so much less scope for activity, in those early
stages he feels himself much more alive when he is working there. As the
consciousness increases and widens its scope he gradually begins to work more
and more in matter one stage higher-- that is, in astral matter.
605.
At a much later stage, when he has attained to clear working in astral
matter, he begins to be able also to express himself through the matter of his
mental body and the end of his present effort is achieved when he works as fully
and clearly in the matter of the causal body on the higher mental plane as he
does now on the physical plane.
606.
These stages of full development of consciousness must not be confounded
with the mere learning to use to some extent the respective vehicles. A man is
using his astral body whenever he expresses an emotion; he is using his mental
body whenever he thinks. But that is very far from his being able to utilize
either of them as independent vehicles through which consciousness can be fully
expressed. When a man is fully conscious in his astral body, he has already made
a considerable amount of progress; when he has bridged over the chasm between
the astral consciousness and the physical, day and night no longer exist for
him, since he leads a life unbroken in its continuity. For him death also has
ceased to exist, since he carries that unbroken consciousness not only through
night and day, but also through the portals of death itself and up to the end of
his life upon the astral plane.
607.
One step of further development lies open to him-- the consciousness of
the heaven-world; and then his life and memory are continuous during the whole
of each descent into incarnation. Yet one step more raises the full
consciousness to the level of the ego on the higher mental plane, and after that
he has always with him the memory of all his lives, and he is capable of
consciously directing the various lower manifestations of himself at all points
of his progress.
608.
It must not be supposed that the development of any of these stages of
consciousness is ever sudden. The actual rending of the veil between two stages
is usually a fairly rapid process, sometimes even instantaneous. A man who has
normally no memory of what happens on the astral plane may unintentionally, by
some accident or illness, or intentionally by certain definite practices, bridge
over the interval and make the connection, so that from that time onward his
astral consciousness will be continuous, and his memory of what happens while
the physical body is asleep will therefore be perfect. But long before such an
effort or accident is possible for him the full consciousness must have been
working in the astral body, even though in the physical life he knew nothing of
it.
609.
In exactly the same way a man must have been for a long time thoroughly
practised in the use of his mental body as a vehicle before he can hope to break
the barrier between that and the astral, so that he can have the pleasure of
continuous recollection. By analogy this lead us to see that the ego must have
been fully conscious and active on his own plane for a long time before any
knowledge of that existence can come through to us in our physical life.
610.
There are many in whom the ego has already to some extent awakened from
the condition of mere bliss which was described above, and is at least partially
conscious of his own surroundings, and therefore of other egos. From that time
on he leads a life and has interests and activities on his own plane; but even
then we must remember that he puts down into the personality only a very small
part of himself, and that that part constantly becomes entangled in interests
which, because they are so partial, are often along different lines from the
general activities of the ego himself, who consequently does not pay any
particular attention to the lower life of the personality, unless something
rather unusual happens to it.
611.
When this stage is reached he usually comes under the influence of a
Master; indeed often his first clear consciousness of anything outside himself
is his touch with that Master. The tremendous power of the Master' s influence
magnetises him, draws his vibrations into harmony with its own, and multiplies
manyfold the rate of his development. It rays upon him like sunshine upon a
flower, and he evolves rapidly under its influence. This is why, while the
earlier stages of progress are so slow as to be almost imperceptible, when the
Master turns His attention upon the man, developes him and arouses his own will
to take part in the work, the speed of his advancement increases in geometrical
progression.
612.
Of that stream of divine influence poured upon the ego by the Master, the
amount which can be passed on to the personality depends upon the connection
between it and the ego, which is very different in different cases. There is
almost infinite variety in human life. The spiritual force rays upon the ego,
and some little of it certainly comes through into the personality, because
though the ego has put forth a part of himself he does not cut himself off
entirely from it, notwithstanding the fact that in the case of all ordinary
people the ego and the personality are very different things.
613.
The ego in ordinary men has not much grasp of the personality, nor a
clear conception of his purpose in sending it forth; and, again, the small piece
which meets us in the personality grows to have ways and opinions of its own. It
is developing by the experience which it gains, and this is passed on to the
ego; but along with this real development it usually gathers a good deal which
is hardly worthy of that name. It acquires knowledge, but also prejudices, which
are not really knowledge at all. It does not become quite free from these
prejudices-- not only of knowledge (or rather its absence) but of feeling and
action as well-- until the man reaches adeptship. It gradually discovers these
things to be prejudices, and progresses through them; but it has always a great
deal of limitation from which the ego is entirely free.
614.
As to the amount of the spiritual force which is passed to the
personality, one can only decide in a particular case by using clairvoyance. But
something of it must flow through always, because the lower is attached to the
higher, just as the hand is attached to the body by the arm. It is certain that
the personality must get something, but it can have only what it has made itself
able to receive. It is also a question of qualities. The Master often plays upon
qualities in the ego which are much obscured in the personality, and in that
case of course very little comes down. As only those experiences of the
personality can be handed on to the spiritual or permanent ego which are
compatible with his nature and interests, so only those impulses to which it is
able to respond can express themselves in the personality. Remember, though,
that the former tends to exclude the bad and the latter the good-- or rather we
should call them the material and the spiritual, for nothing is bad.
615.
One may sometimes see by clairvoyance many of these influences at work.
On a certain day, for example, we may see a characteristic of the personality
much intensified, with no outward reason. The cause is often to be found in what
is taking place at some higher level-- the stimulation of that quality in the
ego. Sometimes a man finds himself overflowing with affection or devotion, and
quite unable on the physical plane to understand why. The cause is usually,
again, the stimulation of the ego, or it may be that the ego is taking some
special interest in the personality for the time being.
616.
In meditation we sometimes draw such attention on the part of the ego,
though it is well to keep in mind that we must try to reach up to join that
higher activity, rather than to interrupt it to draw down its attention to the
lower. The higher influence is certainly invited by right meditation, which is
always effective, even though on the physical plane things may seem to
be very dull and quite without zest. The reaching upwards of the ego himself
often means his neglect to send energy down to the personality, and this, of
course, leaves the latter feeling rather dull and in the shade. The extent,
then, to which the personality is influenced by the effort of the Master depends
upon two things principally-- the strength of the connection at the time between
the ego and the personality; and the particular work which the Master is doing
upon the ego, that is, the particular qualities upon which He is playing.
617.
Meditation and the study of spiritual subjects in this earthly life make
a very great difference in the life of the ego. The ordinary person who has not
taken up spiritual matters seriously has only a thread of connection between the
higher and the lower self. The personality in his case seems to be all, and the
ego, though he undoubtedly exists on his own plane, is not at all likely to be
doing anything actively there. He is very much like a chicken which is growing
inside an egg. But in the case of some of us who have been making efforts in the
right direction, we may hope that the ego is becoming quite vividly conscious.
He has broken through his shell, and is living a life of great activity and
power. As we go on, we shall become able to unify our personal consciousness
with the life of the ego, as far as that is possible, and then we shall have
only the one consciousness; even down here we shall have the consciousness of
the ego, who will know all that is going on. But with many people at the present
day there is often considerable opposition between the personality and the ego.
618.
There are other things to be taken into account. It is by no means always
accurate to judge the ego by his manifestation in the personality. An ego of
intensely practical type may make much more show on the physical plane than
another of far higher development, if the energy of the latter happens to be
concentrated almost exclusively upon the causal or buddhic levels. Therefore
people who see only on the physical plane are frequently entirely wrong in their
estimation of the relative position of others.
619.
If you have to deal with a fairly advanced ego, you will sometimes find
him rather inconsiderate of his body. You see whatever is put down into the
personality is so much taken from him! I have again and again seen
cases in which the ego was to some extent impatient and withdrew into himself
somewhat; but on the other hand in cases such as these there is always a flow
between the ego and the personality, which is not possible with the ordinary
man. In the ordinary man the part is, as it were, put down and left, though not
of course quite cut off; but at this more advanced stage there is a constant
communication between the two along the channel. Therefore, the ego can withdraw
a great deal of himself whenever he chooses, and leave a very poor
representation of the real man behind. So the relation between the lower and the
higher self varies much in different people and at different stages of
development.
620.
As to the work of the ego, he may be learning things on his own plane; or
he may be helping other egos-- there are many kinds of work for which he may
need an accession of strength. And then he may forget for a time to pay his
personality proper attention, just as even a good man may occasionally, under
some special pressure of business, forget his horse or his dog. Sometimes when
that happens the personality reminds him of its existence by blundering into
some foolishness which causes serious suffering. You may have noticed that
sometimes, after you have completed a special piece of work that has needed the
co-operation of the ego to a large extent-- as, for example, lecturing to a
large audience-- he takes away the energy and leaves the personality with only
enough to feel rather dispirited. For a time he admitted that there was some
importance in the work, and therefore poured down a little more of himself, but
afterwards he leaves the poor personality feeling rather depressed.
621.
Of course, depression comes much more often from other reasons, such as
the presence of an astral entity in a low-spirited condition, or of some
non-human beings. And joy also is not always due to the influence of the ego,
for the fact is that the man does not think much about his own feelings when he
is in a fit condition to receive an influx of power. Joy may be produced by the
proximity of harmonious nature-spirits, or in a variety of other ways. The
channel between the ego and personality is by no means always open. Sometimes it
appears to be almost choked up-- a condition of affairs which is quite a
possibility in view of its narrowness in most cases. Then the force may break
through again on some occasion, such as that of a conversion. But for many of us
there is a constant flow in some measure. Meditation, conscientiously done,
opens the channel and keeps it open. Always remember, though, that it is better
to try to go up to the ego than to bring it down to the personality.
622.
Every ego has a certain knowledge of his own. He obtains a glimpse,
between lives, of his past and future; in the undeveloped man this awakens the
ego for a moment, after which he falls asleep again. During physical life the
ordinary ego is to some extent capable of brooding watchfulness and a little
effort, but is still in a sleepy condition. With a developed man the ego is
fully awake. The ego in course of time discovers that there are a good many
things which he can do, and when this happens he may rise into a condition in
which he has a definite life on his own plane, though in many cases it is even
then but dreamy. It is the ego' s purpose to learn to be fully active on all
planes, even the physical.
623.
Suppose you have an ego whose principal method of manifesting himself is
by affection. That quality is what he wants exhibited by his personality, and if
you down here try to feel strong affection and make a specialty of that, the ego
will promptly throw more of himself down into the personality, because he finds
in it exactly what he desires. Be careful to provide what he needs, and he will
quickly take advantage of it. Egos on their own plane can help other egos, when
they are sufficiently developed to do so. The ego of the ordinary person has
rather a vegetable consciousness or life, and seems to be only just aware of
other egos. The personality will not know what the ego does, unless they have
been unified. The ego may know the Master while the personality does not. The
study of inner things, and living the life, wakes up the ego. Purely unselfish
devotion belongs to the higher planes and concerns him.
624.
I do not think the experiences of the personality can be transmitted to
the ego, but the essence of them may. He cares little for the details, but he
wants the essence of it. Any of those thoughts that we consider evil are
impossible for the ego. For precise definition he must come down into the
physical body. He devotes himself more especially during the heaven-life to the
assimilation of the experiences of the personality, but he is doing it all the
time. When you take up the study of Theosophy, and live the life, you begin to
call the attention of the ego by sending up vibrations to which he can respond.
The ordinary man has in his life little that appeals to the ego.
625.
High unselfish affection and devotion belong to the highest astral
sub-plane, and these reflect themselves in the corresponding matter of the
mental plane, so that they touch the causal, not the lower mental. Thus only
unselfish thoughts affect the ego. All the lower thoughts affect the permanent
atoms, but not the ego; and corresponding to them you would find gaps in the
causal body, not bad colors. Selfishness below shows in it as absence of
affection or sympathy, and when the good quality developes the gap will be
filled up. In the causal body you can see whether a man can possibly fail in
this or that quality. Try to deve1ope the qualities the ego wants, and he will
come down to help.
626.
As is said in Light on the Path , watch for the ego, and let him
fight through you, and yet at the same time never forget that you are the ego.
Therefore identify yourself with him and make the lower give way to you the
higher. Yet do not be too greatly disheartened if you should fall even many
times, for even failure is to a certain extent a success, since we learn by it
and so are wiser to meet the next problem. We cannot always succeed now at every
point, though we surely shall do so ultimately. But never forget that it is not
expected of us that we shall always succeed, but only that we shall do our best.
627.
________
628.
COUNTERPARTS
629.
When the ego descends into incarnation, he draws round himself a mass of
astral matter, not yet formed into a definite astral body; this takes, in the
first place, the shape of that ovoid which is the nearest expression that we can
realize of the true shape of the causal body. But when the further step downward
and outward into physical incarnation is taken, and a little physical body is
formed in the midst of that astral matter, it immediately begins to exert a
violent attraction over it, so that the great majority of the astral matter
(which previously may be thought of as fairly evenly distributed over the large
oval) now becomes concentrated into the periphery of that physical body.
630.
As the physical body grows, the astral matter follows every change, and
thus we find man presenting the spectacle of an astral body, ninety-nine percent
of which is compressed within the periphery of his physical body, only about the
remaining one percent filling the rest of the ovoid form. In the plates in
Man, Visible and Invisible we have sketched in the outline of the physical
body merely in pencil so that it shows but slightly, because my especial desire
in that book was to emphasize the colors of the ovoid, and the way in which they
illustrate the development of man by the transfer of vibrations from the lower
bodies to the higher; but in reality that astral counterpart of the physical
body is very solid and definite, and quite clearly distinguishable from the
surrounding ovoid.
631.
Note, therefore, that the astral matter takes the exact form of the
physical matter merely because of the attraction which the latter has for the
former. But we must further realize that although we may speak of the lowest
sub-plane of the astral as corresponding to solid physical matter, it is yet
very different in texture, for all astral matter bears to its corresponding
physical matter something the same sort of relation that the liquid bears to the
solid. Therefore the particles of the astral body, whether in the finest or
coarsest parts of it, are constantly in motion among themselves, just as are
particles of flowing water; and it will consequently be seen that it is quite
impossible for the astral body to possess specialized organs in the same sense
as does the physical body.
632.
No doubt there is an exact counterpart in astral matter of the rods and
cones which make up the retina of the physical eye; but the particles which at
one moment are occupying that particular position in an astral body may, a
second or two later, be moving through the hand or the foot. One does not,
therefore, see upon the astral plane by means of the astral counterpart of the
physical eyes, nor does one hear with the astral counterpart of the physical
ears; indeed, it is perhaps not exactly correct to apply the terms “seeing” and
“hearing” to astral methods of cognizance, since these terms are commonly held
to imply specialized sense-organs, whereas the fact is that every particle in
the astral body is capable of receiving and transmitting vibrations from one of
its own type, but its own type only. Thus when one obtains a glimpse of astral
consciousness, one is surprised to find oneself able to see on all sides
simultaneously, instead of only in front as one does on the physical plane. The
exact correspondence of the astral body to the physical therefore is merely a
matter of external form, and does not at all involve any similarity of function
in the various organs.
633.
But the attraction continued all through life sets up a kind of habit or
momentum in the astral matter, which causes it to retain the same form even
while it is withdrawn temporarily from the attraction of the physical body at
night and permanently after death; so that even through the long astral life the
lineaments of the physical body which was put aside at death will still be
preserved almost unchanged. Almost-- because we must not forget that thought has
a powerful influence upon astral matter and can readily mould it, so that a man
who habitually thinks of himself after death as younger than he actually was at
the time of that death will gradually come to present a somewhat younger
appearance.
634.
A questioner asks, “If the arm of a man, the branch of a tree, or the leg
of a chair were cut off, would in each case the astral counterpart also be
removed, and can we, by breaking an astral counterpart, produce a fracture in a
physical object? That is to say, if with the hand of my astral body I break the
astral counterpart of a chair, will the physical chair also be broke?”
635.
The three cases given are not quite analogous. Both the tree and the man
have the life within them which makes the astral body in each case a coherent
whole. It is strongly attracted by the particles of the physical body, and
therefore adapts itself to its shape, but if part of that physical body be
removed, the coherence of the living astral matter is stronger than the
attraction towards that severed portion of the physical. Consequently the astral
counterpart of the arm or branch will not be carried away with the severed
physical fragment. Since it has acquired the habit of keeping that particular
form, it will continue for a short time to retain the original shape, but will
soon withdraw within the limits of the maimed form.
636.
In the case of an inanimate body, such as a chair or a basin, there would
not be the same kind of individual life to maintain cohesion. Consequently when
the physical object was broken the astral counterpart would also be divided; but
it would not be possible to break an astral counterpart, and in that way to
affect the physical object. In other words the act of fraction must begin on the
physical plane.
637.
One could of course move a purely astral object by means of an astral
hand if one wished, but not the astral counterpart of a physical object. In
order to perform this latter feat it would be necessary to materialize a hand
and move the physical object, when the astral counterpart would of course
accompany it. The astral counterpart is there because the physical object is
there, just as the scent of a rose fills the room because the rose is there. To
suggest that by moving the astral counterpart one could also move the physical
object is like suggesting that by moving the smell one could move the physical
rose which causes the smell.
638.
The astral body changes its particles as does the physical, but
fortunately the clumsy and tiresome process of cooking, eating and digesting
food is not a necessity on the astral plane. The particles which fall away are
replaced by others from the surrounding atmosphere. The purely physical cravings
of hunger and thirst no longer exist there; but the desire of the glutton to
gratify the sensation of taste, and the desire of the drunkard for the
exhilaration which follows, for him, the absorption of alcohol-- these are both
astral, and therefore they still persist, and cause great suffering because of
the absence of the physical body through which alone they could be satisfied.
639.
So far as we are at present aware the astral body does not appear to be
susceptible to fatigue.
640.
The ordinary man while possessing a physical body naturally never has the
opportunity of working for any length of time consecutively upon the astral
plane, for his nights of astral work alternate with days of physical work. I
knew, however, of one case of a man who, having the right to take a rapid
reincarnation, had to wait upon the astral plane twenty-five years for the
special conditions which he required. He spent the whole of this time in working
for the help of others, without any intermission except the occasional
attendance at classes held by pupils of our Masters; and he assured me that he
had never felt the slightest sense of fatigue-- that in fact he had forgotten
what it meant to be tired.
641.
We all know that excessive or long-continued emotion tires us very
quickly in ordinary life, and since emotion is an expression of the astral, that
may perhaps lead some to suppose that fatigue of the astral body is possible. I
think, however, that it will be found that what is subject to fatigue is merely
the physical organism through which everything in us which manifests on this
plane must pass. What we call mental fatigue is a parallel case. There is no
such thing as fatigue in the mind; what we call by that name is only fatigue of
the physical brain through which that mind has to express itself.
642.
A spectator who has not been able to raise his sight above the astral
level will of course see only astral matter when he looks at the aura of his
fellow-men. He will see that this astral matter not only surrounds the physical
body but also interpenetrates it, and that within the periphery of that body it
is much more densely aggregated than in that part of the aura which lies
outside. This is due to the attraction of the large amount of dense astral
matter which is gathered together there as the counterpart of the cells of the
physical body.
643.
When during sleep the astral body is drawn from the physical this
arrangement still persists, and then any one looking at the astral body with
clairvoyant vision would still see, just as before, a form resembling the
physical body surrounded by an aura. That form would now be composed only of
astral matter, but still the great difference in density between it and its
surrounding mist would be quite sufficient to make it clearly distinguishable,
even though it is itself only a form of denser mist.
644.
There is a considerable difference in appearance between the evolved and
the unevolved man. Even in the case of the latter the features and shape of the
inner form are recognizable always, though blurred and indistinct; but the
surrounding egg scarcely deserves the name for it is in fact a mere shapeless
wreath of mist, having neither regularity nor permanence of outline.
645.
In the more developed man the change is very marked, both in the aura and
the form within it. This latter is much more distinct and definite-- a closer
reproduction of the man' s physical appearance; while instead of the floating
mist-wreath we see a sharply defined ovoid form preserving its shape unaffected
amidst all the varied currents which arc always swirling round it on the astral
plane. Though the arrangement of the astral body is largely changed after death
by the action of the desire elemental, such alteration does not in any way
affect the recognizability of the form within the egg, though the natural
changes which take place tend on the whole to make the form grow somewhat
fainter and more spiritual in appearance as time passes on.
646.
_____________
647.
COLORS IN THE ASTRAL BODY
648.
Any comparatively permanent color in the astral body means a persistent
vibration, which in the course of time produces its effect upon the mental body,
and also upon the causal body, so that the higher qualities developed by the
life on the lower planes are gradually built into the permanent causal body, and
so become qualities of the soul itself. The colors may be mingled to any extent;
for example, affection (rose) mingled with religious devotion (blue) will give a
lovely violet. It is only the good thought or feeling which can produce
an effect in the causal body, and so be permanently stored up as part of the
man. Other kinds of thought and feeling remain in the lower vehicles and are
comparatively impermanent. The size a thought-form shows the strength of the
emotion.
649.
THE CAUSAL BODY
650.
No number of physical bodies could fully contain the causal body, any
more than any number of lines can make a square, or any number of squares can
make a cube. The ego puts himself down into his various bodies with the hope of
gaining two things-- to make the causal body learn to respond to more
vibrations, and also to increase its size. Most people are not more than just
conscious in the causal body. The strings of such egos cannot be played upon
directly, but are affected from below by way of overtones. Most men can at
present only work on the matter of the third sub-plane of the mental (the lowest
part of their causal bodies), and indeed only the lower matter even of that is
usually in operation. When they are on the Path, the second sub-plane opens up.
The adept uses the whole causal body while his consciousness is on the physical
plane. A rough and ready way of deciding at what stage a man stands is to look
at the causal body. It shows also how he arrived there. Men develop unequally--
we are all undeveloped in some way. An animal has a minimum-sized causal body as
soon as he is individualized; then it has to be developed both as to size and
color.
651.
_______________
652.
THE DESIRE-ELEMENTAL
653.
Much of the matter of the astral body is vivified by elemental essence,
which is cut off for the time being from the general mass which belongs to the
plane, and becomes the man' s expression on that plane. This is a living, though
not an intelligent essence. But it has a kind of instinct which Mr. Sinnett
calls “dawning intelligence,” which guides it into getting what it wants.
Blindly and without reason, but instinctively, it seeks its ends, and shows
great ingenuity in obtaining its desires and in furthering its evolution.
654.
Evolution for it is a descent into matter; its aim is to become a mineral
monad. Therefore, its object in life is to get as near to the physical plane as
it can, to come into contact with as many of the vibrations of the coarser kind
as possible. It knows nothing of you ; it could not know or imagine
anything of you; but it does realize that it is apart from the general stock,
and that it is good to be apart. It is not a devil, and you must not get the
idea that it is to be hated.
655.
It is part of the Divine Life, just as you are; but its interests are
diametrically opposed to yours. It wants to evolve downwards; you
want to evolve upwards. It desires to preserve its separate life, and it
feels that it can do so only by means of its connection with you. It is
conscious of a something which is your lower mind, and realizes that if it can
englobe, as it were, this mind, and persuade you that its and yours interests
are one, you will increasingly supply it with the sensations it desires. When it
gets the matter sufficiently entangled to suit its purpose, you cannot withdraw
it, the result being that some of this matter of the lower mind is then lost to
you altogether in the life after death.
656.
So, you see, here is the desire-elemental seeking its own ends; not
knowing that it is injuring you by trying to entangle your lower mind. The more
it can do this the better for it, for the more mental matter it can entangle the
longer will be its astral life-- that life still enduring even after you have
passed into the heaven-world. In Theosophical phraseology it has been known as
the shade. Your business is not to allow yourself to be deceived; it
understands nothing of your evolution, and is not responsible for it; it simply
tries to turn you to its own purpose. You ought to understand the situation, and
refuse to be drawn. Do let us realize this: that this elemental is not
ourselves. It is never you who desire these lower things, but this
creature.
657.
It is not so much that we have to make a great fight against it, but we
should shake ourselves free, saying: “This is not I; I do not want this lower
thing.” Somebody wants it. Yes, it is this elemental ; and you are responsible
for its likes and wants, for in your last life you made it what it is. Not that
this particular collection of astral matter and elemental essence existed then;
it did not, for it was newly gathered together at your birth this time. But it
is an exact reproduction of the matter in your astral body at the end of your
last astral life. Nevertheless it is not you; and you must ever bear this in
mind all through life, and even more during the life after death, for then it
has still greater power to deceive you.
658.
But you may think that by thus refusing to allow it to influence you, you
are checking its evolution. Not at all. You are doing better for the elemental
if you control the lower passions, and take a firm stand of your own. It is true
you do not develope a very low part of it; but you may drop the lower and evolve
the higher. An animal can supply the lower kinds of vibrations even better than
you can yourself, whereas none but man can evolve the higher type of essence.
659.
After the death of the physical body the ordinary man, who has never
heard all this, finds himself when he wakes up on the other side in a totally
unexpected condition of affairs, and is generally more or less disturbed
thereby. Finally, he accepts these conditions which he does not understand,
thinking them necessary and inevitable. Some no doubt are, but some are not, and
with knowledge the latter could be transcended.
660.
The elemental is afraid, because it knows that the death of the physical
body means that the term of its separated life is limited; it knows that the
man' s astral death will more or less quickly follow, and with it the loss to it
of vivid and intense sensations. Consequently it adopts the best plan it can
think of for the preservation of the man' s astral body. It evidently knows
enough of astral physics to realize that the coarsest matter can hold together
longest, and best stand friction. So it arranges the matter in rings, the
coarsest on the outside. And in so doing it is right, from its point of view.
During physical life the astral body is like swirling, boiling water, but after
death it arranges the matter in a series of graduated sheaths, so that full
circulation is impossible.
661.
Now there are no sense organs in the astral body. There are in it organs
corresponding to the physical sense-organs, but you do not see, hear and smell
with them. You hear and see all over the surface of the body. Each sub-plane has
its own matter; and it is by means of the matter of that sub-plane in your body
that you can respond to its vibrations. Whatever matter is on the outside (or
surface) of your body responds to these vibrations, and you see or hear by it
alone. Consequently, what has happened is this: the elemental has, by this
arrangement of the matter of your body, shut you up, as it were, in a box of
astral matter, which enables you to see and hear things of the lowest and
coarsest plane only. If you object to being shut up in this way, it endeavours
to make you believe that unless you do thus firmly root yourself into the lower
matter you will float off, and lose yourself in a nebulous vagueness.
662.
But if, on the other hand, you were to set your will to oppose it, then
at once there would be a difference. The particles of the astral body would be
kept all intermingled, as in life; and you would, in consequence, be free of all
the sub-planes.
663.
The final struggle with it takes place at the conclusion of the astral
life, for then the ego endeavours to draw back into himself all that he put down
into incarnation at the beginning of the life which has just closed-- to recover
as it were the principal which he has invested, plus the interest of the
experience which has been gained and the qualities which have been developed
during that life. But when he attempts to do this he is met with determined
opposition from this desire-elemental, which he himself has created and fed.
664.
Though it can hardly be described as intelligent, it has a strong
instinct of self-preservation, which leads it to resist with all the force at
its command the extinction which threatens it. In the case of all ordinary
mortals it attains a certain measure of success in its efforts, for much of the
mental faculty has during life been governed by the lower desires and
prostituted to their service, or in other words the lower mind has been so
seriously entangled by desire that it is impossible for it to be entirely freed.
The result of the struggle is therefore that some portion of the mental matter
and even of causal matter is retained in the astral body after the ego has
completely broken away from it. When a man has during life completely conquered
his lower desires and succeeded in absolutely freeing the lower mind from
desire, there is practically no struggle, and the ego reclaims in full both
principal and interest; but there is unfortunately an opposite extreme when he
is able to reclaim neither.
665.
So our business, both during life and after death, is to control this
desire-elemental, and not let it control us. Realize that you are a god
in the making. All the power and force of the universe are on your side. The
result is certain. Range yourself on the side of the Law, and all will be
simplified.
666.
Absolute control of passions is eminently desirable, but is obtained by
few. You have to keep your temper on the astral plane. You see many dreadful
things, and if you have not all feelings thoroughly under control you may easily
do something for which you will be sorry. Down here people often commit casual
brutality and think nothing of it; a callous schoolmaster, for example, beats a
child without realizing his wickedness; but on the astral plane the heinousness
of such a crime is at once obvious, and even the awful horrors of the karma
which it entails may often be seen. On the astral you see the full effects of
even an unkind word. Tremendous and violent passions may often attract low kinds
of beings, who enter into the thought-forms and enjoy the vibrations. Such
animated thought-forms may last for years, and even produce poltergeist
phenomena.
667.
_________
668.
LOST SOULS
669.
It is an unspeakable relief to be set free by the commonsense of
Theosophical teaching from the awful nightmare of the doctrine of eternal
damnation which is still held by the more ignorant among the Christians, who do
not understand the real meaning of certain phrases attributed in their gospels
to their Founder. But some of our students, filled with glad enthusiasm by the
glorious discovery that every unit must finally attain perfection, find their
joy somewhat damped by gruesome hints that, after all, there are conditions
under which a soul may be lost, and they begin to wonder whether the reign of
divine law is really universal, or whether there is not some method by which man
contrive to escape from the dominion of the LOGOS and destroy himself. Let such
doubters take comfort; the Will of the LOGOS is infinitely stronger than any
human will, and not even the utmost exertion of perverse ingenuity can possibly
prevail against Him.
670.
It is true that He allows man to use his free-will, but only within
certain well-defined limits; if the man uses that will well, those limits are
quickly widened, and more and more power over his own destiny is given to him;
but if he uses that will for evil, he thereby increases his limitations, so that
while his power for good is practically unbounded , because it has in
it the potentiality of infinite growth, his power for evil is rigidly
restricted. And this not because of any inequality in the incidence of the law,
but because in the one case he exerts his will in the same direction as that of
the LOGOS, and so is swimming with the evolutionary tide, while in the other he
is struggling against it.
671.
The term “lost souls” is not well chosen, for it is almost certain to be
misunderstood, and taken to imply much more than it really means. In every-day
parlance, the word “soul” is used with exasperating vagueness, but on the whole
it is generally supposed to denote the subtler and more permanent part of man,
so that to the man in the street to lose one' s soul means to lose oneself, to
be lost altogether. That is precisely what can never happen; therefore the
expression is misleading, and a clear statement of the facts which it somewhat
inaccurately labels may be of use to students. Of such facts there seem to be
three classes; let us consider them one by one.
672.
Those who will drop out of this evolution in the middle of the fifth
round. This dropping out is precisely the aeonian ( not eternal)
condemnation of which the Christ spoke as a very real danger for some of His
unawakened hearers-- the condemnation meaning merely the decision that they are
incapable as yet of the higher progress, but not implying blame except in cases
where opportunities have been neglected. Theosophy teaches us that men are all
brothers, but not that they are all equal. There are immense differences between
them; they have entered the human evolution at various periods, so that some are
much older souls than others, and they stand at very different levels on the
ladder of development. The older souls naturally learn much more rapidly than
the younger, and so the distance between them steadily increases, and eventually
a point is reached where the conditions necessary for the one type are entirely
unsuitable for the other.
673.
We may obtain a useful working analogy by thinking of the children in a
class at school. The teacher of the class has a year' s work before him, to
prepare his boys for a certain examination. He parcels out the work-- so much
for the first month, so much for the second, and so on, beginning of course with
what is easiest and leading gradually up to what is more difficult. But the boys
are of various ages and capacities; some learn rapidly and are in advance of the
average, while some lag behind. New boys, too, are constantly coming into his
class, some of them barely up to its level. When half the year has run its
course, he resolutely closes the list for admissions, and declines to receive
any more new boys.
674.
That took place for us at the middle point of this fourth round, after
which the door was shut for passage from the animal kingdom into the human, save
for a few exceptional cases, which belong, as it were, to the future; just as
you have a few men attaining adeptship, who are not belated remnants of the
moon' s adepts, but people in advance of the rest of humanity. In the same way
there are a few animals at the stage of individualization, which the generality
are expected to reach at the end of the seventh round. On the next planet an
arrangement will be made by which these exceptions will have the opportunity of
taking primitive human bodies.
675.
A little later the teacher can already clearly foresee that some of his
boys will certainly pass the examination, that the chance of others is doubtful,
and that there are yet others who are sure to fail. It would be quite reasonable
if he should say to these last:
676.
“We have now reached a stage when the further work of this class is
useless for you. You cannot possibly by any effort attain the necessary standard
in time for the examination; the more advanced teaching which must now be given
to the others would be entirely unsuited for you, and as you could not
understand it you would be not only wasting your own time but would be a
hindrance to the rest of the class. It will therefore be better for you at once
to transfer yourselves to the next class below this, perfect yourselves there in
the preliminary lessons which you have not thoroughly learned, and come back to
this level with next year' s class, when you will be sure to pass with credit.”
677.
That is exactly what will be done in the middle of the fifth round. Those
who cannot by any effort reach the prescribed goal in the time which remains
will be put back into a lower class, and if the class-room doors are not yet
open they will wait in peace and happiness until the appointed time. They may be
described as lost to us , lost to this particular little wave of
evolution to which we belong; they are no longer “men of our year” as we say at
College. But they will very certainly be “men of the next year”-- even leading
men in it, because of the work that they have already done and the experience
that they have already had.
678.
Most of these people fail because they are too young for the class,
although they were too old to be put in the first place into the class below.
They have had the advantage of going through the first half of the year' s work,
and they will therefore take it up again next time readily and easily, and will
be able to help their more backward fellow-pupils who have not had their
advantages. For those who are too young for the work there is no blame in
failure.
679.
But there is another large class who might succeed by determined effort,
but fail for want of that effort. These exactly correspond to the boy who drops
behind his class not because he is too young, but because he is too lazy to do
his work. His fate is the same as that of the others, but it is obvious that
while they were blameless because they did their best, he is blame-worthy
precisely because he did not do his; so he will carry with him a legacy of evil
karma from which they are free. It is to men of that class that the Christ' s
exhortations were addressed-- men who had the opportunity and ability to
succeed, but were not making the necessary effort.
680.
It is of these that Madame Blavatsky speaks in such vigorous terms as
“useless drones who refuse to become co-workers with Nature, and who perish by
millions during the manvantaric life-cycle.” (Secret Doctrine, iii,
526.) But note that this “perishing” is merely from this “manvantaric
life-cycle,” and that it means for them delay only, and not total extinction.
Delay is the worst that can happen to people in the ordinary course of
evolution. Such a delay is undoubtedly most serious, but, bad though it be, it
is the best that can be done under the circumstances. If either through youth,
or through laziness and perversity, these people have failed, it is clear that
they need more training, and this training they must have. Obviously that is
best for them, even though it means many lives-- lives, many of which may be
dreary, and may even contain much suffering. Still, they must go through to the
end, because that is the only way by which they can attain the level which the
more advanced races have already reached through similar long-continued
evolution.
681.
It was with the object of saving as many people as possible from that
additional suffering that the Christ said to His disciples: “Go ye into all the
world and preach the gospel to every creature; he that believeth and is baptised
shall be saved, but he that believeth not shall be damned.” For baptism and its
corresponding rites in other religions are the sign of the dedication of the
life to the service of the Brotherhood, and the man who is able to grasp the
truth, and consequently sets his face in the right direction, will certainly be
among the “saved” or “safe,” who escape the condemnation in the fifth round;
while those who do not take the trouble to see the truth and follow it will
assuredly fall under that condemnation. But remember always that the “damnation”
means only rejection from this “aeon” or chain of worlds, a throwing back into
the next of the successive life-waves. “Lost souls,” if you will; lost to us,
perhaps, but not to the LOGOS; so they would be better described as temporarily
laid aside. Of course it must not be supposed that the “belief” which saves them
is the knowledge of Theosophy; it does not matter in the least what their
religion is, so long as they are aiming at the spiritual life, so long as they
have definitely ranged themselves on the side of good as against evil, and are
working unselfishly onward and upward.
682.
Cases in which the personality has been so much emphasized that the ego
is almost shut out from it. Of these are two varieties-- those who live only in
their passions, and those who live only in their minds; and as both types are by
no means uncommon it is worth while to try to understand exactly what happens to
them.
683.
We often speak of the ego as putting himself down into the matter of the
lower planes, yet many students fail to realize that this is not a mere figure
of speech, but has a very definite and very material side to it. The ego dwells
in a causal body, and when he takes upon himself in addition a mental and an
astral body, the operation involves the actual entangling of a portion of the
matter of his causal body with matter of those lower astral and mental types. We
may regard this “putting down” as kind of investment made by the ego. As in all
investments, so in this; he hopes to get back more than he puts out, but there
is a risk of disappointment-- a possibility that he may lose something of what
he invests, or under very exceptional circumstances there may even be a total
loss which leaves him, not indeed absolutely bankrupt, but without available
capital.
684.
Let us consider the elaboration of this analogy. The ego possesses in his
causal body matter of three levels-- the first, second and third sub-planes of
the mental; but for the enormous majority of mankind there is as yet no activity
beyond the lowest of these three types, and even that is usually very partial.
It is therefore only some of this lowest type of causal matter that can be put
down to lower levels, and only a small fraction even of that part can be
entangled with mental and astral matter.
685.
The ego' s control over what is put down is very weak and imperfect,
because he is still half asleep. But as his physical body grows up his astral
and mental bodies are also developed, and the causal matter entangled with them
is awakened by the vigorous vibrations which reach it through them. This
fraction of a fraction which is fully entangled gives life and vigor and a sense
of individuality to these vehicles, and they in turn react strongly upon it and
arouse it to a keen realization of life. This keen realization of life is
exactly what it needs, the very object for which it is put down; and it is the
longing for this keen realization when it has it not which is spoken of as
trishna (the thirst for manifested life, the desire to feel oneself really
vividly alive), the force which draws the ego down again into reincarnation.
686.
But just because this small fraction has had these experiences, and is
therefore so much more awake the rest of the ego, it may often be so far
intensified as to think itself the whole, and forget for the time its relation
to “its Father which is in heaven.” It may temporarily identify itself with the
matter through which it should be working, and may resist the influence of that
other portion which has been put down, but is not entangled-- that which forms
the link with the great mass of the ego on his own plane.
687.
In order to understand this matter fully we must think of that portion of
the ego which is awakened on the third sub-plane of the mental (remembering
always how small a fraction even that is of the whole) as itself divided into
three parts: (a) that which remains on its own plane; (b) that
which is put down, but remains unentangled in lower matter; and (c)
that which is thoroughly entangled with lower matter and receives vibrations
from it. These are arranged in a descending scale, for just as (a) is a
very small part of the real ego, so (b) is but a small part of (a),
and (c) in turn a small part of (b). The second acts as a link
between the first and third; we may symbolize (a) as the body, (b)
as the arm stretched out, and (c) as the hand which grasps, or
perhaps rather the tips of the fingers which are dipped into matter.
688.
We have here a very delicately balanced arrangement, which may be
affected in various ways. The intention is that the hand (c) should
grasp firmly and guide the matter with which it is entangled, being fully
directed all the time by the body (a) through the arm (b).
Under favourable circumstances additional strength, and even additional matter,
may be poured from (a) through (b) into (c), so that
the control may become more and more perfect. (c) may grow in size as
well as strength, and the more it does so the better, so long as the
communication through (b) is kept open freely and (a) retains
control. For the very entanglement of the causal matter which constitutes
(c) awakens it to a keen activity and an accuracy of response to fine
shades of vibration which it could gain in no other way, and this, when
transmitted through (b) to (a), means the development of the
ego.
689.
Unfortunately the course of events does not always follow the ideal plan
of working above indicated. When the control of (a) is feeble, it
sometimes happens that (c) becomes so thoroughly immeshed in lower
matter that (as I have said) it actually identifies itself with it, forgets for
the time its high estate, and thinks of itself as the whole ego. If the matter
be of the lower mental plane, we shall then have down here on the physical plane
a man who is wholly materialistic. He may be keenly intellectual perhaps, but
not spiritual; he may very likely be intolerant of spirituality and quite unable
to comprehend or appreciate it. He may probably call himself practical,
matter-of-fact, unsentimental, while in reality he is hard as the nether
millstone, and because of that hardness his life is a failure, and he making no
progress.
690.
If the matter in which he is so fatally entangled be astral, he will be
(on the physical plane) one who thinks only of his own gratification, who is
absolutely ruthless when in pursuit of some object which he strongly desires, a
man utterly unprincipled and of brutal selfishness. Such a man lives in his
passions, just as the man immeshed in mental matter lives in his mind. Cases
such as these have been spoken of in our literature as “lost souls,” though not
irretrievably lost. Madame Blavatsky says of them:
691.
“There is, however, still hope for a person who has lost his Higher Soul
through his vices, while he is yet in the body. He may still be redeemed and
made to turn on his material nature. For either an intense feeling of
repentance, or one single earnest appeal to the Ego that has fled, or best of
all, an active effort to amend one' s ways, may bring the Higher Ego back again.
The thread of connection is not altogether broken.” ( Secret Doctrine,
iii. 527.)
692.
These are cases in which (c) has asserted itself against (b)
, and pressed it back towards (a) ; the arm has become attenuated and
almost paralyzed, its strength and substance being withdrawn into the body,
while the hand has set up for itself, and makes on its own account jerky and
spasmodic movements which are not controlled by the brain. If the separation
could become perfect it would correspond to an amputation at the wrist, but this
very rarely takes place during physical existence, though only so much of
communication remains as is necessary to keep the personality alive.
693.
As Madame Blavatsky says, such a case is not entirely hopeless, for even
at the last moment fresh life may be poured through that paralyzed arm if a
sufficiently strong effort be made, and thus the ego may be enabled to recover
some proportion of (c), as he has already recovered most of ( b
). Nevertheless, such a life has been wasted, for even if the man just contrives
to escape serious loss, at any rate nothing has been gained, and much time has
been frittered away.
694.
It may well be thought incredible that such men as I have described could
in any case escape serious loss; but, fortunately for our possibilities of
progress, the laws under which we live are such that to achieve a really serious
loss is no easy matter. The reason for that may perhaps be made clear by the
following considerations.
695.
All the activities that we call evil, whether they are working as selfish
thoughts on the mental plane or as selfish emotions on the astral plane,
invariably show themselves as vibrations of the coarser matter of those planes,
belonging to their lower levels. On the other hand, every good and unselfish
thought or emotion sets in vibration some of the higher types of matter on its
plane; and because that finer matter is far more easily moved; any given amount
of force spent in good thought or feeling produces perhaps a hundred times as
much result as precisely the same amount of force sent out into the coarser
matter. If this were not so, it is obvious that the ordinary man could never
make any progress at all.
696.
We shall probably do the quite undeveloped man of the world no injustice
if we assume that ninety per cent of his thought and feeling is self-centred,
even if not actually selfish; if ten per cent of it is spiritual and unselfish,
he must already be rising somewhat above the average. Clearly if these
proportions produced corresponding results, the vast majority of humanity would
take nine steps backwards for every one forwards, and we should have a
retrogression so rapid that a few incarnations would deposit us in the animal
kingdom out of which we evolved. Happily for us the effect of ten per cent of
force directed to good ends enormously outweighs that of ninety per cent devoted
to selfish purposes, and so on the whole such a man makes an appreciable advance
from life to life. A man who has even one per cent of good to show makes a
slight advance, so it will be readily understood that a man whose account
balances exactly, so that there is neither advance nor retrogression, must have
been living a distinctly evil life; while to obtain an actual descent in
evolution a person must be an unusually consistent villain.
697.
Thanks to this beneficent law the world is steadily but slowly evolving,
even though we see round us all the while so much that is undesirable; and even
such men as I have described may not after all fall very far. What they have
lost is rather time and opportunity than actual position in evolution; but to
lose time and opportunity means always additional suffering.
698.
To see what they have lost and what they have failed to do, let us revert
for a moment to the analogy of investment. The ego expects to recover that which
he puts out to interest in lower matter-- the block that we have called ( c
)-- and he expects it to be improved both in quality and quantity. Its quality
is better because it has become much more awake, and capable of instant and
accurate response to a far more varied gamut of vibrations than before-- a
capacity which ( c ) when reabsorbed necessarily communicates to (
a ), though of course the store of energy which made such a powerful wave
in ( c ) creates only a ripple when distributed throughout the
substance of ( a ). (It should be noted here that although the
vehicles, containing as they do the grosser as well as the finer types of the
matter of their respective planes, can respond to and express evil thoughts and
emotions, and although their excitement under such vibrations can produce
perturbation in the entangled causal matter ( c ) , it is
quite impossible for that matter ( c ) to reproduce those vibrations or to
communicate them to ( a ) or ( b ), simply because matter of
the three higher mental levels can no more vibrate at the rate of the lowest
plane than the string of a violin turned to a certain pitch can be made to
produce a note lower than that pitch.)
699.
( c ) should also be increased in quantity, because the causal
body, like all other vehicles, is constantly changing its matter, and when
special exercise is given to a certain part of it, that part grows in size and
becomes stronger, precisely as a physical muscle does when it is used. Every
earth-life is an opportunity carefully calculated for such development in
quality and quantity as is most needed by the ego; a failure to use that
opportunity means the trouble and delay of another similar incarnation, its
sufferings probably aggravated by the additional bad karma incurred.
700.
Against the increment which the ego has a right to expect from each
incarnation we must offset a certain amount of loss which in the earlier stages
is scarcely avoidable. In order to be effective the entanglement with lower
matter must be very intimate, and it is found that when that is so, it is
scarcely ever possible to recover every particle, especially from the connection
with the astral vehicle. When the time comes for separation from that it is
almost always a shade and not a mere shell that is left behind on the astral
plane; and that very distinction means that something of the causal material is
lost. Except in the case of an unusually bad life, however, this amount should
be much smaller than that gained by growth, and so there should be on the whole
a profit on the transaction. With such men as I have described-- men living
entirely in their passions or their minds-- there would be no gain either in
quality or quantity, since the vibrations would not be such as could be stored
in the causal body; and on the other hand, as the entanglement had been so
strong, there would certainly be considerable loss when the separation took
place.
701.
We must not allow the analogy of the arm and hand to mislead us in
thinking of ( b ) and ( c ) as permanent appanages of the ego.
During a life-period they may be considered as separate, but at the end of each
life-period they withdraw into ( a ), and the result of their
experience is distributed, as it were, through the whole of its substance; so
that when the time comes for the ego to put part of himself out into incarnation
once more, he does not stretch out again the old ( b ) and ( c
) , for they have been absorbed in him and become part of him, just as
a cupful of water emptied into a bucket becomes part of the water in the bucket
and cannot be separated from it.
702.
Any coloring matter which was present in the cup is distributed (though
in paler tint) through the whole bucketful of water; and that coloring matter
may be taken as symbolizing the qualities developed by experience. Just as it
would be impossible to take out again from the bucket exactly the same cupful of
water, so the ego cannot again put out the same ( b ) and ( c
). The plan is one to which he was accustomed before he became a separate ego at
all, for it is identical with that pursued by the group-soul, except that the
latter puts down many tentacles simultaneously, while the ego puts forth only
one at a time. Therefore the personality in each new incarnation is a different
one, though the ego behind it remains the same.
703.
Cases in which the personality captures the part of the ego which is put
down, and actually breaks away are happily excessively rare, but they have
happened, and they represent the most appalling catastrophe that can occur to
the ego concerned. This time ( c ), instead of repelling ( b )
and driving it gradually back into ( a ), by degrees absorbs ( b
) and detaches it from ( a ). This can only be accomplished by
determined persistence in deliberate evil-- black magic, in short. Reverting to
our former analogies, this is equivalent to amputation at the shoulder, or to
the loss by the ego of nearly all his available capital. Fortunately for him he
cannot lose everything, because ( b ) and ( c ) together are
only a small proportion of ( a ), and behind ( a ) is the
great undeveloped portion of the ego on the first and second mental sub-planes.
Mercifully a man, however incredibly foolish or wicked, cannot completely wreck
himself, for he cannot bring that higher part of the causal body into activity
until he has reached a level at which such evil is unthinkable.
704.
Now that the central point of our immersion in matter is passed, the
whole force of the universe is pressing upwards towards unity, and the man who
is willing to make all his life an intelligent co-operation with nature gains as
part of his reward an ever-increasing perception of the reality of this unity.
But on the other hand it is obvious that men may set themselves in opposition to
nature and, instead of working unselfishly for the good of all, may debase every
faculty they possess for purely selfish ends; and of them also, as of the
others, the old saying is true, “Verily I say unto you, they have their reward.”
They spend their lives in striving for separateness, and for a long time they
attain it, and it is said that that sensation of being utterly alone in space is
the most awful fate that can ever befall the sons of men.
705.
This extraordinary development of selfishness is the characteristic of
the black magician, and it is among their ranks only that men can be found who
are in danger of this terrible fate. Many and loathsome are their varieties, but
they may all be classed in one or other of two great divisions. They both use
such occult arts as they possess for purely selfish purposes, but these purposes
differ.
706.
In the commoner and less formidable type the object pursued is the
gratification of sensual desire of some sort, and naturally the result of a life
devoted to nothing but that is to centre the man' s energy in the desire body;
so that if the man who works on these lines has succeeded in killing out from
himself every unselfish or affectionate feeling, every spark of higher impulse,
naturally nothing is left but a remorseless, ruthless monster of lust, who finds
himself after death neither able nor desirous to rise above the lowest
sub-division of the astral plane. The whole of such mind as he has is absolutely
in the grip of desire, and when the struggle takes place the ego can recover
none of it, and finds himself seriously weakened in consequence.
707.
By his carelessness in permitting this he has for the time cut himself
off from the current of evolution, from the mighty wave of the life of the
LOGOS, and so, until he can return to incarnation, he stands (what appears to
him to be) outside that life in the condition of avichi, the waveless. Even when
he does return to incarnation it cannot be among those whom he has known before,
for he has not enough available capital left to provide ensoulment for a mind
and body at his previous level. He must now be content to occupy vehicles of a
far less evolved type, belonging to some earlier race; so that he has thrown
himself far back in evolution and must climb over again many rungs of the
ladder.
708.
He will probably be born as a savage, but will most likely be a chief
among them, as he will still have some intellect. It has been said that he may
even throw himself so far back that he may be unable to find upon the world in
its present condition any type of human body low enough for the manifestation
which he now requires, so that he may even be incapacitated from taking any
further part in this scheme of evolution, and may therefore have to wait in a
kind of condition of suspended animation for the commencement of another.
709.
Meanwhile what of the amputated personality? It is no longer a permanent
evolving entity, but it remains full of vigorous and wholly evil life, entirely
without remorse or responsibility. As the fate before it is disintegration
amidst the unpleasant surroundings of what is called the “eighth sphere,” it
naturally tries to maintain some sort of existence on the physical plane as long
as possible. Vampirism of some kind is its sole means of prolonging its baneful
existence, and when that fails it has been known to seize upon any available
body, driving out the lawful owner. The body chosen might very probably be that
of a child, both because it might be expected to last longer and because an ego
which had not yet really taken hold could be more easily dispossessed. In spite
of its frenzied efforts its power seems soon to fail, and I believe there is no
instance on record of its successfully stealing a second body after its first
theft is worn out. The creature is a demon of the most terrible type-- a monster
for which there is no permanent place in the scheme of evolution to which we
belong.
710.
Its natural tendency therefore is to drift out of this
evolution, and to be drawn by the irresistible force of law into that astral
cesspool which in earlier Theosophical writings was called the eighth sphere,
because what passes into it stands outside the ring of seven worlds, and cannot
return into their evolution. There, surrounded by loathsome relics of all of the
concentrated vileness of the ages that are past, burning ever with desire, yet
without possibility of satisfaction, this monstrosity slowly decays, its mental
and causal matter being thus at last set free-- never indeed to rejoin the ego
from which it has torn itself, but to be distributed among the other matter of
the plane to enter gradually into fresh combinations, and so put to better uses.
It is consoling to know that such entities are so rare as to be practically
unknown, and that they have the power to seize only those who have in their
nature pronounced defects of kindred type.
711.
But there is another type of the black magician, in outward appearance
more respectable, yet really even more dangerous, because more powerful. This is
the man who instead of giving himself up altogether to sensuality of one kind or
another, sets before himself the goal of a more refined but not less
unscrupulous selfishness. His object is the acquisition of an occult power
higher and wider indeed, but to be used always for his own gratification and
advancement, to further his own ambition or satisfy his own revenge.
712.
In order to gain this he adopts the most rigid asceticism as regards mere
fleshly desires, and starves out the grosser particles of his astral body as
perseveringly as does the pupil of the Great White Brotherhood. But though it is
only a less material kind of desire with which he will allow his mind to become
entangled, the centre of his energy is none the less entirely in his
personality, and when at the end of the astral life the time of the separation
comes, the ego is able to recover no whit of his investment. For the man
therefore the result is much the same as in the former case, except that he will
remain in touch with the personality much longer, and will to some extent share
its experiences so far as it is possible for an ego to share them.
713.
The fate of that personality, however, is very different. The
comparatively tenuous astral integument is not strong enough to hold it for any
length of time on the astral plane, and yet it has entirely lost touch with the
heaven-world which should have been its habitat. For the whole effort of the
man' s life has been to kill out such thoughts as naturally find their result at
that level. His one endeavour has been to oppose natural evolution, to separate
himself from the great whole and to war against it; and as far as the
personality goes he has succeeded. It is cut off from the light and life of the
solar system; all that is left to it is the sense of absolute isolation, of
being alone in the universe.
714.
We see therefore that in this rarer case the lost personality practically
shares the fate of the ego from which it is in process of detaching itself. But
in the case of the ego such an experience is only temporary, although it may
last for what we should call a very long time, and the end of it for him will be
reincarnation and a fresh opportunity. For the personality however the end of it
is disintegration-- the invariable end of that which has cut itself off from its
source; but through what stages of horror the lost personality passes before
that is reached, who shall say? Yet be it remember that neither of these states
is eternal-- that neither of them can in any case be reached except by
deliberate life-long persistence in evil.
715.
I have heard from our President of yet another even more remote
possibility, of which I have never myself seen an instance. It is stated that,
just as ( c ) may absorb ( b ) and revolt against ( a
), set up on its own account and break away, it is (or at any rate has been in
the past) just within the limits of practicability that the deadly disease of
separateness and selfishness may infest ( a ) also, that it too may be
absorbed into the monstrous growth of evil, and may be torn away from the
undeveloped portion of the ego, so that the causal body itself may be hardened
and carried away, instead of only the personality.
716.
If this be so, it constitutes yet a fourth group, and would correspond
not to an amputation, but to an entire destruction of the body. Such an ego
could not reincarnate in the human race; ego though it be, it will fall into the
depths of animal life, and would need at least a whole chain-period to regain
the status which it had lost. But this, though theoretically possible, is
practically scarcely conceivable. Yet it will be noted that even then
the undeveloped part of the ego remains as the vehicle of the monad.
717.
We learn then that millions of backward egos, unable as yet to bear the
strain of the higher evolution, will fall out in the middle of the fifth round
and come along on the crest of the following wave; that those who live
selfishly, whether in the intellect or the passions, do so at their own proper
peril, and at the serious risk of much sorrow and loss; that those who are so
foolish as to dabble in black magic may bring upon themselves horrors before
which imagination shrinks appalled; but that the term “lost soul” is, after all,
a misnomer, since every man is a spark of the divine fire, and therefore can
never under any circumstances be lost or extinguished. The will of the LOGOS is
man' s evolution. In our blindness we may for a time resist Him, but to Him time
is naught, and if we cannot see to-day He waits patiently till to-morrow, but
always in the end His will is done.
718.
______ __
719.
THE FOCUS OF CONSCIOUSNESS
720.
The consciousness in man can only be focussed in one vehicle at a time,
though he may be simultaneously conscious through the others in a vaguer way. If
you will hold up a finger in front of your face you will find that you can so
focus your eyes as to see the finger perfectly. At the same time you will see
the wall and furniture behind the finger, but not perfectly, because they are
out of focus. In a moment you can change the focus of your eyes so that you will
see the wall and the furniture perfectly; in that case you will still see the
finger, but will see it only dimly, because it in turn is now out of focus.
721.
Precisely in the same way if a man who has developed astral and mental
consciousness focusses himself in the physical brain as in ordinary life, he
will see perfectly the physical bodies of his friends, and will at the same time
see their astral and mental bodies, but only somewhat dimly. In far less than a
moment he can change that focus so that he will see the astral quite fully and
perfectly. In that case he will still see the mental and physical bodies, but
not in full detail. The same thing is true of the mental sight and of the sight
of higher planes.
722.
You ask how it is possible for an entity functioning on the astral plane
to be aware of a physical accident or to hear a physical cry. It would not be
the physical cry that he would hear; physical sounds assuredly produce an effect
upon the astral plane, though I do not think that we should be quite correct in
calling that result sound. Any cry which had in it strong feeling or emotion
would produce a strong effect upon the astral plane, and would convey exactly
the same idea there as here. In the case of an accident the rush of emotion
caused by the pain or the fright would flame out like a great light, and could
not fail to attract the attention of a seer if he were anywhere near. A case in
which this very thing occurred is related in Invisible Helpers-- a case
in which a boy fell over a cliff; and was supported and comforted by Cyril until
physical help could be brought.
723.
________
724.
FORCE-CENTRES
725.
In each of our vehicles there are certain force-centres which in Sanskrit
are called chakrams-- a word which signifies a wheel or revolving disc. These
are points of connection at which force flows from one vehicle to another. They
may easily be seen in the etheric double, where they show themselves as
saucer-like depressions or vortices in its surface. They are often spoken of as
corresponding to certain physical organs; but it must be remembered that the
etheric force-centre is not in the interior of the body, but on the surface of
the etheric double, which projects a quarter of an inch beyond the outline of
the denser matter.
726.
The centres which are usually employed in occult development are seven,
and they are situated in the following parts of the body: (1) the base of the
spine; (2) the navel; (3) the spleen; (4) the heart; (5) the throat; (6) the
space between the eyebrows; and (7) the top of the head. There are other
force-centres in the body besides these, but they are not employed by students
of the white magic. It may be remembered that Madame Blavatsky speaks of three
others which she calls the lower centres: there are schools which use these, but
the dangers connected with them are so serious that we should consider their
awakening as the greatest of misfortunes.
727.
These seven are often described as corresponding to the seven colors and
to the notes of the musical scale; and in the Indian books certain letters of
the alphabet and certain forms of vitality are mentioned as attached to each of
them. They are also poetically described as resembling flowers, and to each of
them a certain number of petals is assigned.
728.
It must be remembered that they are vortices of etheric matter, and that
they are all in rapid rotation. Into each of these open mouths, at right angles
to the plane of the whirling disc or saucer, rushes a force from the astral
world (which we will call the primary force)-- one of the forces of the LOGOS.
That force is seven-fold in its nature, and all its forms operate in all the
centres, though in each of them one of the forms is always greatly predominant.
729.
This inrush of force brings the divine life into the physical body, and
without it that body could not exist. These centres through which the force can
enter are therefore actually necessary to the existence of the vehicle, and so
are in operation in every one, but they may be whirling with very different
degrees of activity. Their particles may be in comparatively sluggish motion,
just forming the necessary vortex for the force and no more, or they may be
glowing and pulsating with living light so that an enormously greater amount of
force passes through them, with the result that various additional faculties and
possibilities are opened to the ego as he functions on that plane.
730.
Now those forces which rush into the centre from without set up at right
angles to themselves (that is to say, in the surface of the etheric double)
secondary forces in undulatory circular motion, just as a bar-magnet thrust into
an induction coil produces a current of electricity which flows round the coil
at right angles to the axis or direction of the magnet. The primary force itself
having entered the vortex, radiates from it again at right angles, but in
straight lines, as though the centre of the vortex were the hub of a wheel, and
the radiations of the primary force its spokes. The number of these “spokes”
differs in the different force- centres, and determines the number of “petals”
which each of them exhibits.
731.
Each of these secondary forces, which sweep round the saucer-like
depression, has its own characteristic wave-length, just as has light of a
certain colour; but instead of moving in a straight line as light does, it moves
along in certain relatively large undulations of various sizes, each of which is
some multiple of the smaller wave-lengths within it, though the exact
proportions have not as yet been calculated. The number of undulations is
determined by the number of spokes in the wheel, and the secondary force weaves
itself under and over the radiating currents of the primary just as basket-work
might be woven round the spokes of a carriage-wheel. The wave-lengths are
infinitesimal, and probably some thousands of them are included within one of
the undulations. As the forces rush round in the vortex, these undulations of
different sizes, crossing one another in this basket-work pattern, produce an
appearance which is not inaptly described in the Hindu books as resembling the
petals of a flower; or it is still more like certain saucers or shallow vases of
wavy iridescent glass which I have seen in Venice. All of these undulations or
petals have that shimmering iridescent effect, like mother-of-pearl, yet each of
them has usually its own predominant color.
732.
In the ordinary men, in whom these centres are just active enough to be
channels for sufficient force to keep his body alive, these colors glow with a
comparatively dull light; but in those in whom the centres have been aroused and
are in full activity they are of blinding brilliancy, and the centres
themselves, which have gradually grown from a diameter of about two inches to
the size of an ordinary saucer, are blazing and coruscating like miniature suns.
733.
The first centre, at the base of the spine, has a primary force which
radiates out in four spokes, and therefore arranges its undulations so as to
give the effect of its being divided into quadrants, with hollows between them.
This makes it seem as though marked with the sign of the cross, and for that
reason the cross is often used to symbolize this centre, and sometimes a flaming
cross is taken to indicate the serpent-fire which resides in it. When aroused
into full activity this centre is fiery orange-red in color, corresponding
closely with the type of vitality which is sent down to it from the splenic
centre. Indeed, it will be noticed that in the case of every one of these
centres a similar correspondence with the color of its vitality may be seen.
734.
The second centre, at the navel or solar plexus, receives a primary force
with ten radiations, so it vibrates in such a manner as to divide itself into
ten undulations or petals. It is very closely associated with feelings and
emotions of various kinds. Its predominant color is a curious blending of
various shades of red, though there is also a great deal of green in it.
735.
The third centre, at the spleen, is devoted to the specialization,
subdivision and dispersion of the vitality which comes to us from the sun. That
vitality is poured out again from it in six horizontal streams, the seventh
variety being drawn into the hub of the wheel. This centre therefore has six
petals or undulations, and is specially radiant, glowing and sun-like.
736.
The fourth centre, at the heart, is also of a glowing golden color, and
each of its quadrants is divided into three parts, which gives it twelve
undulations, because its primary force makes for it twelve spokes.
737.
The fifth centre, at the throat, has sixteen spokes, and therefore
sixteen apparent divisions. There is a good deal of blue in it, but its general
effect is silvery and gleaming, with a kind of suggestion as of moon-light upon
rippling water.
738.
The sixth centre, between the eyebrows, has the appearance of being
divided into halves, the one predominantly rose-colored, though with a great
deal of yellow about it, and the other predominantly a kind of purplish-blue,
again closely agreeing with the colors of the special types of vitality that
vivify it. Perhaps it is for this reason that this centre is mentioned in Indian
books as having only two petals, though if we are to count undulations of the
same character as those of the previous centres we shall find that each half is
subdivided into forty-eight of these, making ninety-six in all, because its
primary force has that number of radiations.
739.
The seventh, the centre at the top of the head, is when stirred into full
activity perhaps the most resplendent of all, full of indescribable chromatic
effects and vibrating with almost inconceivable rapidity. It is described in
Indian books as thousand-petalled, and really this is not very far from the
truth, the number of the radiations of its primary force in the outer circle
being nine hundred and sixty. In addition to this it has a feature which is
possessed by none of the other centres-- a sort of subsidiary whirlpool of
gleaming white flushed with gold in its heart-- a minor activity which has
twelve undulations of its own.
740.
I have heard it suggested that each of the different petals of these
force-centres represents a moral quality, and that the development of that
quality brings the centre into activity. I have not yet met with any facts which
confirm this, nor am I able to see exactly how it can be, because the appearance
is produced by certain quite definite and easily recognizable forces, and the
petals in any particular centre are either active or not active according as
these forces have or have not been aroused, and their development seems to me to
have no more connection with morality than has the development of the biceps. I
have certainly met with persons in whom some of the centres were in full
activity, though the moral development was by no means exceptionally high,
whereas in other persons of high spirituality and the noblest possible morality
the centres were not yet vitalized at all, so that there does not seem to me to
be any connection between the two developments.
741.
Besides the keeping alive of the physical vehicle, these force-centres
have another function, which comes into play only when they are awakened into
full activity. Each of these etheric centres corresponds to an astral centre
though as the astral centre is a vortex in four dimensions it has an extension
in a direction quite different from the etheric, and consequently is by no means
always co-terminous with it, though some part is always coincident. The etheric
vortex is always on the surface of the etheric body, but the astral centre is
frequently quite in the interior of that vehicle.
742.
The function of each of these etheric centres when fully aroused is to
bring down into physical consciousness whatever may be the quality inherent in
the astral centre which corresponds to it; so, before cataloguing the results to
be obtained by arousing the etheric centres into activity, it may be well to
consider what is done by each of the astral centres, although these latter are
already in full activity in all cultured people of the later races. What effect,
then, has the quickening of each of these astral centres produced in the astral
body?
743.
The first of these centres, that at the base of the spine, is the home of
that mysterious force called the serpent-fire or, in The Voice of the
Silence, the World' s Mother. I will say more about this force later; for
the moment let us consider its effects on the astral centres. This force exists
on all planes, and by its activity the rest of the centres are aroused. We must
think of the astral body as having been originally an almost inert mass, with
nothing but the vaguest consciousness, with no definite power of doing anything,
and no clear knowledge of the world which surrounded it. The first thing that
happened, then, was the awakening of that force in the man at the astral level.
When awakened it moved on to the second centre, corresponding to the navel, and
vivified it, thereby awakening in the astral body the power of feeling-- a
sensitiveness to all sorts of influences, though without as yet anything like
the definite comprehension that comes from seeing or hearing.
744.
Then it moved on to the third, that corresponding to physical spleen, and
through it vitalized the whole astral body, enabling the person to travel
consciously, though with only a vague conception as yet of what he encountered
on his journeys.
745.
The fourth centre, when awakened, endowed the man with the power to
comprehend and sympathize with the vibrations of other astral entities, so that
he could instinctively understand their feelings.
746.
The awakening of the fifth, that corresponding to the throat, gave him
the power of hearing on the astral plane-- that is to say, it caused the
development of that sense which in the astral world produces on our
consciousness the effect which on the physical plane we call hearing.
747.
The development of the sixth, that corresponding to the centre between
the eyebrows, in a similar manner produced astral sight-- the power to perceive
definitely the shape and nature of astral objects, instead of vaguely sensing
their presence.
748.
The arousing of the seventh, that corresponding to the top of the head,
rounded off and completed for him the astral life, and endowed him with the
perfection of its faculties.
749.
With regard to this centre a certain difference seems to exist according
to the type to which men belong. For many of us the astral vortices
corresponding to the sixth and seventh of these centres both converge upon the
pituitary body, and for those people the pituitary body is practically the only
direct link between the physical and the higher planes. Another type of people,
however, while still attaching the sixth centre to the pituitary body, bend or
slant the seventh until its vortex coincides with the atrophied organ called the
pineal gland, which is by people of that type vivified and made into a line of
communication directly passing through the intermediate astral plane in the
ordinary way. It was for this type that Madame Blavatsky was writing when she
laid such emphasis upon the awakening of that organ.
750.
Thus these centres to some extent take the place of sense-organs for the
astral body, and yet without proper qualification that expression would be
decidedly a misleading one, for it must never be forgotten that though, in order
to make ourselves intelligible, we constantly have to speak of astral seeing or
astral hearing, all that we really mean by those expressions is the faculty of
responding to such vibrations as convey to the man' s consciousness, when he is
functioning in his astral body, information of the same character as that
conveyed to him by his eyes and ears while he is in the physical body.
751.
But in the entirely different astral conditions specialized organs are
not necessary for the attainment of this result. There is matter in every part
of the astral body which is capable of such response, and consequently the man
functioning in that vehicle sees equally well the objects behind him, above him,
and beneath him, without needing to turn his head. The centres, therefore,
cannot be described as organs in the ordinary sense of the word, since it is not
through them that the man sees or hears, as he does here through the eyes and
ears. Yet it is upon their vivification that the power of exercising these
astral senses depends, each of them as it is developed giving to the whole
astral body the power of response to a new set of vibrations.
752.
As all the particles of the astral body are constantly flowing and
swirling about like those of boiling water, all of them in turn pass through
each of the centres or vortices, so that each centre in its turn evokes in all
the particles of the body the power of receptivity to a certain set of
vibrations, and so all the astral senses are equally active in all parts of the
body. But even when these astral senses are fully awakened it by no means
follows that the man will be able to bring through his physical body any
consciousness of their action.
753.
While all this astral awakening was taking place, then, the man in his
physical consciousness knew nothing whatever of it. The only way in which the
dense body can be brought to share all these advantages is by repeating that
process of awakening with the etheric centres. That is to be achieved precisely
in the same way as it was done upon the astral plane-- that is to say, by the
arousing of the serpent-fire, which exists clothed in etheric matter on the
physical plane, and sleeps in the corresponding etheric centre, that at the base
of the spine.
754.
In this case the arousing is done by a determined and long-continued
effort of the will, and to bring that first centre into full activity is
precisely to awaken the serpent-fire. When once that is aroused, it is by its
tremendous force that the other centres are vivified. Its effect on the other
etheric centres is to bring into the physical consciousness the powers which
were aroused by the development of their corresponding astral centres.
755.
When the second of the etheric centres, that at the navel, comes into
activity the man begins in the physical body to be conscious of all kinds of
astral influences, vaguely feeling that some of them are friendly and others
hostile, or that some places are pleasant and others unpleasant, without in the
least knowing why.
756.
When the third centre, that at the spleen, is awakened, the man is
enabled to remember his vague astral journeys, though sometimes only very
partially. The effect of a slight and accidental stimulation of this centre is
often to produce half-remembrance of a blissful sensation of flying through the
air.
757.
Stimulation of the fourth, that at the heart, makes the man instinctively
aware of the joys and sorrows of others, and sometimes even causes him to
reproduce in himself by sympathy their physical aches and pains.
758.
The arousing of the fifth, that at the throat, enables him to hear
voices, which sometimes make all kinds of suggestions to him. Also sometimes he
hears music, or other less pleasant sounds. When it is fully working it makes
the man clair-audient as far as the etheric and astral planes are concerned.
759.
When the sixth, between the eye-brows, becomes vivified, the man begins
to see things, to have various sorts of waking visions, sometimes of places,
sometimes of people. In its earlier development, when it is only just beginning
to be awakened, it often means nothing more than half-seeing landscapes and
clouds of color. The full arousing of this brings about clairvoyance.
760.
The centre between the eye-brows is connected with sight in yet another
way. It is through it that the power of magnification of minute physical objects
is exercised. A tiny flexible tube of etheric matter is projected from the
centre of it, resembling a microscopic snake with an eye at the end of it. This
is the special organ used in that form of clairvoyance, and the eye at the end
of it can be expanded or contracted, the effect being to change the power of
magnification according to the size of the object which is being examined. This
is what is meant in ancient books when mention is made of the capacity to make
oneself large or small at will. To examine an atom one developes an organ of
vision commensurate in size with the atom. This little snake projecting from the
centre of the forehead was symbolized upon the head-dress of the Pharaoh of
Egypt, who as the chief priest of his country was supposed to possess this among
many other occult powers.
761.
When the seventh centre is awakened the man is able by passing through it
to leave his body in full consciousness and also to return to it without the
usual break, so that his consciousness will be continuous through night and day.
When the fire has been passed through all these centres in a certain order
(which varies for different types of people) the consciousness becomes
continuous up to the entry into the heaven-world at the end of the life on the
astral plane, no difference being made by either the temporary separation from
the physical body during sleep or the permanent division at death.
762.
Before this is done, however, the man may have many glimpses of the
astral world, for especially strong vibrations may at any time galvanize one or
other of the centres into temporary activity, without arousing the serpent-fire
at all; or it may happen that the fire may be partially roused, and in this way
also partial clairvoyance may be produced for the time. For this fire exists in
seven layers or seven degrees of force, and it often happens that a man who
exerts his will in the effort to arouse it may succeed in affecting one layer
only, and so when he thinks that he has done the work he may find it
ineffective, and may have to do it all over again many times, digging gradually
deeper and deeper, until not only the surface is stirred but the very heart of
the fire is in full activity.
763.
THE SERPENT-FIRE
764.
As we know it, this serpent-fire (called in Sanskrit kundalini) is the
manifestation on the physical plane of one of the great world-forces-- one of
the powers of the LOGOS. You know that what we call electricity is a
manifestation of one of His forces, and that that force may take various forms,
such as heat, light and motion. Another of His forces is vitality-- what is
sometimes called prana, but this is not interchangeable with any of those other
forms which we have just mentioned. We may say then that vitality and
electricity are as it were the lower ends of two of His streams of force.
765.
This serpent-fire may be taken as the lower end of another of His
streams, the physical-plane manifestation of another of the manifold aspects of
His power. Like vitality, it exists on all planes of which we know anything; but
it is the expression of it in etheric matter with which we have to do. It is not
convertible into either vitality or electricity, and does not seem to be
affected in any way by either. I have seen as much as a million and a quarter
volts of electricity put into a human body, so that when the man held out his
arms towards the wall huge flames rushed out from his fingers, yet he felt
nothing unusual, nor was he in the least burnt unless he accidentally touched
some external object; but even this enormous display of power had no effect
whatever upon the serpent-fire.
766.
In The Voice of the Silence this force is called “the Fiery
Power” and “the World' s Mother.” There is much reason for all these strange
names, for it is in very truth like liquid fire as it rushes through the body,
and the course through which it ought to move is a spiral one like the coils of
a serpent. It is called the World' s Mother because through it our various
vehicles may be vivified, so that the higher worlds may open before us in
succession.
767.
In the body of man its home, as we have said, is at the base of the
spine, and for the ordinary person it lies there unawakened, and its very
presence unsuspected, during the whole of his life; and it is indeed far better
to allow it thus to remain dormant until the man has made definite moral
development, until his will is strong enough to control it and his thoughts pure
enough to enable him to face its awakening without injury. No one should
experiment with it without definite instruction from a teacher who thoroughly
understands the subject, for the dangers connected with it are very real and
terribly serious. Some of them are purely physical. Its uncontrolled movement
often produces intense physical pain, and it may readily tear tissues and even
destroy physical life. This, however, is the least of the evils of which it is
capable, for it may do permanent injury to vehicles higher than the physical.
768.
One very common effect of rousing it prematurely is that it rushes
downwards in the body instead of upwards, and thus excites the most undesirable
passions-- excites them and intensifies their effects to such a degree that it
becomes absolutely impossible for the man to resist them, because a force has
been brought into play in whose presence he is as helpless as a swimmer before
the jaws of a shark. Such men become satyrs monsters of depravity, because they
are in the grasp of a force which is out of all proportion to the ordinary human
power of resistance. They may probably gain certain supernormal powers, but
these will be such as will bring them into touch with a lower order of evolution
with which humanity is intended to hold no commerce and to escape from its awful
thraldom may take them more than one incarnation. I am not in any way
exaggerating the horror of this thing, as a person to whom it was all a matter
of hearsay might unwittingly do. I have myself been consulted by people upon
whom this awful fate has already come, and I have seen with my own eyes what
happened to them. There is a school of black magic which purposely uses this
power in this way, in order that through it may be vivified those lower
force-centres which are never used by the followers of the Good Law.
769.
Even apart from this greatest of its dangers, its premature unfoldment
has many other unpleasant possibilities. It intensifies everything in man' s
nature, and it reaches the lower and evil qualities more readily than the good.
In the mental body, for example, ambition is very readily aroused, and soon
swells to an incredibly inordinate degree. It would be likely to bring with it a
great intensification of the power of intellect, but at the same time it would
produce abnormal and satanic pride, such as is quite inconceivable to the
ordinary man. It is not wise for a man to think that he is prepared to cope with
any force that may arise within his body; this is no ordinary force, but
something resistless. Assuredly no uninstructed man should ever try to awaken
it, and if such a one finds that it has been aroused by accident he should at
once consult some one who fully understands these matters.
770.
It may be noticed that I have specially and intentionally refrained from
explaining how this arousing is to be done, or mentioning the order in which the
force (when aroused) should be passed through these various centres, for that
should by no means be attempted except at the express suggestion of a Master,
who will watch over His pupil during the various stages of the experiment.
771.
I most solemnly warn all students against making any effort whatever in
the direction of awakening these tremendous forces, except under such qualified
tuition, for I have myself seen many cases of the terrible effects which follow
from ignorant and ill-advised meddling with these very serious matters. The
force is a tremendous reality, one of the great basic facts of nature, and most
emphatically it is not a thing to be played with, or to be lightly taken in
hand, for to experiment with it without understanding it is far more dangerous
than it would be for a child to play with nitroglycerine. As is very truly said
in the Hathayogapradipika: “It gives liberation to yogis and bondage to
fools.” (iii. 107.)
772.
In matters such as these, students so often seem to think that some
special exception to the laws of nature will be made in their case, that some
special intervention of providence will save them from the consequences of their
folly. Assuredly nothing of that sort will happen, and the man who wantonly
provokes an explosion is quite likely to become its first victim. It would save
much trouble and disappointment if students could be induced to understand that
in all matters connected with occultism we mean just exactly and literally what
we say, and that it is applicable in every case without exception. For there is
no such thing as favoritism in the working of the great laws of the universe.
773.
Everybody wants to try all possible experiments; everybody is convinced
that he is quite ready for the highest possible teaching and for any sort of
development, and no one is willing to work patiently along at the improvement of
character, and to devote his time and his energies to doing something useful for
the work of the Society, waiting for all these other things until a Master shall
announce that he is ready for them. The old aphorism still remains true: “Seek
ye first the kingdom of God and His righteousness, and all these things shall be
added unto you.”
774.
There are some cases in which the fire wakes spontaneously, so that a
dull glow is felt; it may even begin to move of itself, though this is rare. In
this latter case it would be likely to cause great pain, as, since the passages
are not prepared for it, it would have to clear its way by actually burning up a
great deal of etheric dross-- a process that cannot but engender suffering. When
it thus awakes of itself or is accidentally aroused, it usually tries to rush up
the interior of the spine, instead of following the spiral course into which the
occultist is trained to guide it. If it be possible, the will should be set in
motion to arrest its onward rush, but if that proves to be impossible (as is
most likely) no alarm need be felt. It will probably rush out through the head
and escape into the surrounding atmosphere, and it is likely that no harm will
result beyond a slight weakening. Nothing worse than a temporary loss of
consciousness need be apprehended. The really appalling dangers are connected
not with its upward rush, but with the possibility of its turning downwards and
inwards.
775.
Its principal function in connection with occult development is that by
being sent through the force-centres in the etheric body, as above described, it
vivifies these centres and makes them available as gates of connection between
the physical and astral bodies. It is said in The Voice of the Silence
that when the serpent-fire reaches the centre between the eye-brows and fully
vivifies it, it confers the power of hearing the voice of the Master-- which
means in this case the voice of the ego or higher self. The reason for this
statement is that when the pituitary body is brought into working order it forms
a perfect link with the astral vehicle, so that through it all communications
from within can be received.
776.
It is not only this one; all the higher force-centres have presently to
be awakened, and each must be made responsive to all kinds of astral influences
from the various astral sub-planes. This development will come to all in due
course, but most people cannot gain it during the present incarnation, if it is
the first in which they have begun to take these matters seriously in hand. Some
Indians might succeed in doing so, as their bodies are by heredity more
adaptable than most others; but it is really for the majority the work of a
later round altogether. The conquest of the serpent-fire has to be repeated in
each incarnation, since the vehicles are new each time, but after it has been
once thoroughly achieved these repetitions will be an easy matter. It must be
remembered that its action varies with different types of people; some, for
example, would see the higher self rather than hear its voice. Again, this
connection with the higher has many stages; for the personality it means the
influence of the ego, but for the ego himself it means the power of the monad,
and for the monad in turn it means to become a conscious expression of the
LOGOS.
777.
It may be of use if I mention my own experience in this matter. In the
earlier part of my residence in India twenty-five years ago I made no effort to
rouse the fire-- not indeed knowing very much about it, and having the opinion
that, in order to do anything with it, it was necessary to be born with a
specially psychic body, which I did not possess. But one day one of the Masters
made a suggestion to me with regard to a certain kind of meditation which would
evoke this force. Naturally I at once put the suggestion into practice and in
course of time was successful. I have no doubt, however, that He watched the
experiment, and would have checked me if it had become dangerous. I am told that
there are Indian ascetics who teach this to their pupils, of course keeping them
under careful supervision during the process. But I do not myself know of any
such, nor should I have confidence in them unless they were specially
recommended by some one whom I knew to be possessed of real knowledge.
778.
People often ask me what I advise them to do with regard to the arousing
of this force. I advise them to do exactly what I myself did. I recommend them
to throw themselves into Theosophical work and wait until they receive a
definite command from some Master who will undertake to superintend their
psychic development, continuing in the meantime all the ordinary exercises of
meditation that are known to them. They should not care in the least whether
such development comes in this incarnation or in the next, but should regard the
matter from the point of view of the ego and not of the personality, feeling
absolutely certain that the Masters are always watching for those whom They can
help, that it is entirely impossible for any one to be overlooked, and that They
will unquestionably give Their directions when They think that the right time
has come.
779.
I have never heard that there is any sort of age limit with regard to the
development, and I do not see that age should make any difference, so long as
one has perfect health; but the health is a necessity, for only a strong body
can endure the strain, which is much more serious than anyone who has not made
the attempt can possibly imagine.
780.
The force when aroused must be very strictly controlled, and it must be
moved through the centres in an order which differs for people of different
types. The movement also, to be effective, must be made in a particular way,
which the Master will explain when the time comes.
781.
I have said that the astral and etheric centres are in very close
correspondence; but between them, and interpenetrating them in a manner not
readily describable, is a sheath composed of a single layer of physical atoms
much compressed and permeated by a special form of vital force. The divine life
which normally descends from the astral body to the physical is so attuned as to
pass through this with perfect ease, but it is an absolute barrier to all other
forces-- all which cannot use the atomic matter of both the planes. This web is
the natural protection provided by nature to prevent a premature opening up of
communication between the planes-- a development which could lead to nothing but
injury.
782.
It is this which under normal conditions prevents clear recollection of
what has happened during sleep, and it is this also which causes the momentary
unconsciousness which always occurs at death. But for this merciful provision
the ordinary man, who knows nothing about all these things and is entirely
unprepared to meet them, could at any moment be brought by any astral entity
under the influences of forces to cope with which would be entirely beyond his
strength. He would be liable to constant obsession by any being on the astral
plane who desired to seize upon his vehicles.
783.
It will therefore be readily understood that any injury to this web is a
serious disaster. There are several ways in which injury may come, and it
behooves us to use our best endeavours to guard against it. It may come either
by accident or by continued malpractice. Any great shock to the astral body,
such for example as a sudden terrible fright, may rend apart this delicate
organism and, as it is commonly expressed, drive the man mad. (Of course there
are other ways in which fear may cause insanity, but this is one.) A tremendous
outburst of anger may also produce the same effect. Indeed it may follow upon
any exceedingly strong emotion of an evil character which produces a kind of
explosion in the astral body.
784.
The malpractices which may more gradually injure this protective web are
of two classes-- the use of alcohol or narcotic drugs and the deliberate
endeavour to throw open the doors which nature has kept closed, by means of such
a process as is described in spiritualistic parlance as sitting for development.
Certain drugs and drinks-- notably alcohol and all the narcotics, including
tobacco-- contain matter which on breaking up volatilizes, and some of it passes
from the physical plane to the astral. (Even tea and coffee contain this matter,
but in quantities so infinitesimal that it is usually only after long-continued
abuse of them that the effect manifests itself.)
785.
When this takes place in the body of man these constituents rush out
through the force-centres in the opposite direction to that for which they are
intended, and in doing this repeatedly they seriously injure and finally destroy
the delicate web. This deterioration or destruction may be brought about in two
different ways, according to the type of the person concerned and to the
proportion of the constituents in his etheric and astral bodies. First, the rush
of volatilizing matter actually burns away the web, and therefore leaves the
door open to all sorts of irregular forces and evil influences.
786.
The second result is that these volatile constituents, in flowing
through, somehow harden the atom so that its pulsation is to a large extent
checked and crippled, and it is no longer capable of being vitalized by the
particular type of force which welds it into a web. The result of this is a kind
of ossification of the web, so that instead of having too much coming through
from one plane to the other, we have very little of any kind coming through.
787.
We may see the effects of both these types of deterioration in the case
of men who yield themselves to drunkenness. Some of those who are affected in
the former way fall into delirium tremens, obsession or insanity; but those are
after all comparatively rare. Far more common is the second type of
deterioration-- the case in which we have a kind of general deadening down of
the man' s qualities, resulting in gross materialism, brutality and animalism,
in the loss of all finer feelings and of the power to control himself. He no
longer feels any sense of responsibility; he may love his wife and children when
sober, but when the fit of drunkenness comes upon him he will use the money
which should have bought bread for them to satisfy his own bestial cravings, the
affection and the responsibility having apparently entirely disappeared.
788.
The second type of effect is very commonly to be seen among those who are
slaves of the tobacco habit; again and again we find that they persist in their
self-indulgence even when they know perfectly well that it causes nausea and
misery to their neighbors. We shall recognize the deterioration at once when we
think that this is the only practice in which a gentleman will persist when he
is aware that it causes acute annoyance to others. Clearly in this case the
finer feelings have already been seriously blunted.
789.
All impressions which pass from one plane to the other are intended to
come only through the atomic sub-planes, as I have said; but when this deadening
process sets in, it presently infects not only other atomic matter, but matter
of even the second and third sub-planes, so that the only communication between
the astral and the etheric is when some force acting on the lower sub-planes
(upon which only unpleasant and evil influences are to be found) happens to be
strong enough to compel a response by the violence of its vibration.
790.
Nevertheless, though nature takes such precautions to guard these
centres, she by no means intends that they shall always be kept rigidly closed.
There is a proper way in which they may be opened. Perhaps it would be more
correct to say that the intention is not that the doors should be opened any
wider than their present position, but that the man should so develop himself as
that he can bring a great deal more through the recognized channel.
791.
The consciousness of the ordinary man cannot yet use pure atomic matter
either in the physical body or in the astral, and therefore there is normally no
possibility for him of conscious communication at will between the two planes.
The proper way to obtain that is to purify both the vehicles until the atomic
matter in both is fully vivified, so that all communications between the two may
be able to pass by that road. In that case the web retains to the fullest degree
its position and activity, and yet is no longer a barrier to the perfect
communication, while it still continues to fulfill its purpose of preventing the
close contact between lower sub-planes which would permit all sorts of
undesirable influences to pass through.
792.
That is why we are always adjured to wait for the unfolding of psychic
powers until they come in the natural course of events as a consequence of the
development of character, as we see from the study of these force-centres that
they surely will. That is the natural evolution; that is the only really safe
way, for by it the student obtains all the benefits and avoids all the dangers.
That is the Path which our Masters have trodden in the past; that therefore is
the Path for us to-day.
793.
_________
794.
OBSESSION AND INSANITY
795.
We must distinguish carefully between obsession and insanity. The latter
is a break in the connection between the ego and his vehicles, while the former
is the ousting of the ego by some other entity. Only a weak ego would permit
obsession-- an ego, I mean, who had not much hold upon his vehicles. It is not
as a rule true that children are more easily obsessed than adults, because
though it is true that the hold of the ego upon its bodies is less strong in
childhood, it is also true that the adult is far more likely to have in him
qualities which attract undesirable entities and make obsession easy. In the
case of a little child, any entity trying to obsess the body would have first to
face the elemental who is in charge of the building of it, and he is not at all
likely to succeed in ousting that. After the age of seven, when the elemental
has been withdrawn, obsession might take place if the ego was very weak; but it
is fortunately rare.
796.
Obsession may be permanent or temporary, and it is undertaken for various
reasons. Often some dead person is filled with burning anxiety to come again
into touch with the physical plane, generally for the satisfaction of the lowest
and grossest desires, and in his desperate yearning he seizes upon any vehicle
which he can steal. Sometimes, on the other hand, obsession is a definite and
calculated act of revenge-- not always upon the person obsessed. I knew a case
in which man who hated another deliberately went to work to obtain control of
and obsess his enemy' s favorite daughter; I know also of another instance even
worse than that. Sometimes the obsessing entity is not human at all, but only a
nature-spirit who desires experience of human life. In any and all cases
obsession should be determinedly resisted by the victim.
797.
Insanity is an entirely different matter. Let us try to look at it from
the occult point of view. Every cell in the physical brain and every particle of
its matter has its corresponding and interpenetrating astral matter; and behind
(or rather within) that, it has also the still finer mental matter. Of course
the brain is a cubical mass, but for the purposes of our examination let us
suppose that it could be spread out upon a surface so that it should be only one
particle thick. Then further suppose that the astral and mental matter belonging
to it could also be laid out in layers in a similar manner, the astral layer a
little above the physical, and the mental a little above the astral.
798.
Then we should have three layers of matter of different degrees of
density, all corresponding one to the other. Now suppose that each physical
particle is joined to the corresponding astral particle by a little tube, and
each astral particle is joined to its corresponding mental particle in the same
way, and even (higher up still) each mental particle to something which
corresponds to it in the causal body. So long as these tubes were perfectly in
alignment there would be clear communication between the ego and his brain; but
if any one of the sets of tubes were bent, closed, or knocked partially aside,
it is obvious that the communication might be wholly or partially interrupted.
799.
From the occult standpoint, therefore, we divide the insane into four
great classes, each of course having many sub-divisions.
800.
Those who are insane merely from a defect of the dense physical brain--
from its insufficient size, perhaps, or from some accident like a heavy blow, or
some growth which causes pressure upon it or from gradual softening of the
tissue.
801.
Those whose defect is in the etheric part of the brain, so that its
particles no longer correspond perfectly with the denser physical particles, and
so cannot properly bring through the vibrations from the higher vehicles.
802.
Those in whom the astral body is defective instead of the etheric-- in
whom its tubes are bent, as it were, so that there is a want of accurate
adjustment between its particles and those of the vehicles either above or below
it.
803.
Those in whom the mind-body itself is in some way out of order, and
consequently is unable to bring through the instructions or wishes of the ego.
804.
It makes a very great difference to which of these classes an insane
person belongs. Those of the first and second types are quite sensible when out
of the body during sleep, and of course also after death, so that the ego loses
only the expression of himself during walking life. Those of the third type do
not recover until they reach the heaven-world, and the fourth class not until
they return into the causal body; so that for this last class the incarnation is
a failure. But fortunately more than ninety per cent of the insane belong to the
first and second classes.
805.
Three questions are asked upon the unsavory subject of obsession; I will
proceed to answer them. The first is: “What is the best way to get rid of an
excarnate human being who persists in occupying one' s body?”
806.
I should simply and absolutely decline to be so obsessed. The best and
kindest plan would be to have an explanation with the dead person, to enquire
what he wants and why he makes such persistent attempts. Quite probably, he may
be some ignorant soul who does not at all comprehend his new surroundings, and
is striving madly to get into touch again with the only kind of life that he
understands. In that case if matters are explained to him, he may be brought to
a happier frame of mind and induced to cease his ill-directed efforts. Or the
poor creature may have something on his mind-- some duty unfulfilled or some
wrong unrighted; if this be so, and the matter can be arranged to his
satisfaction, he may then be at peace.
807.
If, however, he proves not to be amenable to reason, if in spite of all
argument and explanation he refuses to abandon his reprehensible line of action,
it will be necessary gently but firmly to resist him. Every man has an
inalienable right to the use of his own vehicle, and encroachments of this
nature should not be permitted. If the lawful possessor of the body will
confidently assert himself and use his own will-power no obsession can take
place.
808.
When such things occur, it is almost always because the victim has in the
first place yielded himself to the invading influence, and his first step
therefore is to reverse that act of submission, to determine strongly to take
matters into his own hands again and to resume control over his property. It is
this reassertion of himself that is the fundamental requirement, and though much
help may be given by wise friends, nothing which they can do will take the place
of the development of will-power on the part of the victim, or obviate the
necessity for it. The exact method of procedure will naturally vary according to
the details of the case.
809.
The second question runs thus: “I have long been troubled by entities who
constantly suggest evil ideas and make use of coarse and violent language. They
are always urging me to take strong drink, and goading me on to the consumption
of large quantities of meat. I have prayed earnestly, but with little avail, and
am driven to my wits' end. What can I do?”
810.
You have indeed suffered greatly; but now you must make up your mind to
suffer no more. You must take courage and make a firm stand. The power of these
dead people over you is only in your fear of them. Your own will is stronger
than all theirs combined if you will only know that it is; if you turn upon them
with vigor and determination they must yield before you. You have an inalienable
right to the undisturbed use of your own vehicles, and you should insist on
being left in peace. You would not tolerate an intrusion of filthy and
disgusting beings into your house on the physical plane; why should you submit
to it because the entities happen to be astral? If an indolent tramp forces
himself into a man' s house, the owner does not kneel down and pray-- he kicks
the tramp out; and that is precisely what you must do with these astral tramps.
811.
You will no doubt say to yourself that when I give you this advice I do
not know the terrible power of the particular demons who are afflicting you.
That is exactly what they would like you to believe-- what they will try to make
you believe; but do not be so foolish as to listen to them. I know the type
perfectly, and mean, despicable, bullying villains they are; they will torment a
weak woman for months together, but will fly in cowardly terror the moment you
turn upon them in righteous anger! I should just laugh at them, but I would
drive them out, and hold not a moment' s parley with them. Of course they will
bluster and show fight, because you have let them have their own way for so long
that they will not tamely submit to expulsion; but face them with iron
determination, set your will against them like an immovable rock, and down they
will go. Say to them : “I am a spark of the divine fire, and by the power of the
God within me I order you to depart!” Never let yourself think for an instant of
the possibility of failure or of yielding; God is within you and God cannot
fail.
812.
The fact of their demanding meat shows what low and coarse entities they
are; you should avoid all flesh food and alcohol, because these things minister
to such evil beings and make it more difficult for you to resist them.
813.
The third question is: “If it is possible for a man to become obsessed
while he has temporarily lost control of his body during a fit of anger, is it
not also possible for obsession to take place when one is out of the body during
sleep?”
814.
I would submit that the circumstances are entirely different. Sleep is a
natural condition, and though the ego leaves the body, he always maintains a
close connection with it, so that under ordinary circumstances he would quickly
be recalled to it by any attempt that might be made upon it. There are
individual cases in which the ego is not so easily recalled, and a sort of
temporary obsession is possible which may cause somnambulism, but these cases
are abnormal and comparatively rare. A fit of anger on the other hand is
unnatural-- an infraction of the natural laws under which we live. In this case
it is the astral which has escaped from control; the desire-elemental has
rebelled against his master and has broken away from the hold of the ego
exercised through the mental body, which alone keeps him safe as part of an
astral mechanism. The rightful owner being dispossessed, the astral body is in
the condition of a vessel whose helm has been abandoned; anyone who happens to
be at hand can seize the wheel, and it may be a difficult matter to recover it.
815.
___________
816.
SLEEP
817.
I am asked what is the real cause of sleep.
818.
I have not the detailed physiological knowledge which is needed to answer
this question fully. But I have always understood that the necessity of sleep is
due to the fact that the bodies grow tired of one another. The astral vehicle,
which so far as we know is practically incapable of fatigue upon its own plane,
since it can work incessantly for twenty years without showing signs of it, very
soon becomes tired of the heavy labour of moving the particles of the physical
brain, and needs a considerable period of separation from it to enable it to
gather strength to resume the irksome task.
819.
The physical body, on its side, also becomes worn out, because while it
is in a waking condition it is always spending force a little faster than it can
draw it in. With every thought or feeling, and with every muscular exertion,
certain slight chemical changes appear to take place. The ordinary machinery of
a healthy body is all the while working to counteract this change and to restore
the condition previously existing, but in this it never quite succeeds. So that
with every thought or action there is a slight, almost imperceptible loss, and
the cumulative effect eventually leaves the physical body too exhausted to be
capable of further thought or work. In some cases even a few moments of sleep
will give the recuperative powers an opportunity to reassert themselves and
regain the ground that they have lost, thus restoring the balance sufficiently
to enable the machine to go on working.
820.
Students often ask what is the best time for sleep. Unquestionably the
rule of nature is that the day is for work and the night is for rest, and no
infringement of nature' s laws can ever be a good thing. One of the serious
evils of our modern unnatural life is that noon is no longer, as it should be,
the centre of the day. If a man lived by himself and could regulate his own
affairs he could, no doubt, return at once to that obviously natural condition;
but, surrounded as we are by a mighty so-called civilization which is in many
ways distorted and unnatural, we are unable to follow our individual
predilections in this matter, and must to some extent adapt ourselves to the
general custom, evil though it be.
821.
It is impossible to lay down rules as to the amount of sleep which is
necessary for man, because there is so much difference in constitutions; but
when it is possible that sleep should be taken between 8 P. M. and 5 A. M. Some
men need the whole of that time, while others may find themselves perfectly
healthy on a smaller allowance. Such details of life each man must decide for
himself according to his circumstances.
822.
People often ask whether there is any way in which they can control their
dreams. The dreamer cannot usually change the course of his dream while it is
going on; but the dream-life can indirectly be controlled to a very considerable
extent. If a man' s thought be pure and high while waking, his dreams will be
pure and good also, and a specially important point is that his last thought as
he sinks to sleep should be a noble and elevating one, since that strikes the
keynote which largely determines the nature of the dreams which follow. An evil
or impure thought draws round the thinker evil and impure influences, attracts
to him all the gross and loathsome creatures who come near him. These will, in
turn, react upon his mind and his astral body, and disturb his rest by awakening
all kinds of low and earthly desires. If, on the other hand, a man enters the
portals of sleep with his mind fixed upon high and holy things, he thereby draws
round him the elementals created by like efforts in others; his rest is
peaceful, his mind open to impressions from above and closed to those from
below, for he has set it working in the right direction.
823.
The dreaming of ordinary events does not interfere with astral work,
because that dreaming is all taking place in the physical brain, while the real
man is away attending to other business. Of course if the man, when out in his
astral body, devotes himself to thinking over the events of his physical life,
he will be unable during the time of such thought to do any other work, but that
is a totally different thing from a mere ordinary dream of the physical brain,
though when the man wakes in the morning it is frequently difficult for him to
distinguish between the two sets of recollections. It really does not matter
what the physical brain does so long as it keeps itself free from impure
thoughts, but it is undesirable that the man himself should waste his time in
introspection when he might be working on the astral plane.
824.
_________
825.
SOMNAMBULISM
826.
You ask what is the cause of sleep-walking. I have never had the
opportunity of observing a case of somnambulism, so I am unable to speak from
direct knowledge; but from reading accounts of such cases I should imagine that
the phenomena may be produced by several widely different causes. There are
instances in which it appears that the ego is able to act more directly upon his
physical body during the absence of the intermediate mental and astral
vehicles-- instances in which a man during his sleep is able to write poetry or
to paint pictures which would be far beyond his powers when awake.
827.
There are other cases in which it is obvious that the dim consciousness
inherent in the physical body is working uncontrolled by the man himself, so
that it performs quite meaningless acts, or carries out to some extent the idea
which was dominant in the mind before falling asleep. To this class belong the
stories of servants who have risen in the middle of the night to light the fire,
of ostlers who have harnessed horses in their sleep, and so on.
828.
Again, there are cases in which some outside intelligence, whether
incarnate or discarnate, has seized upon the body of a sleeping man and used it
for his own ends. This would be most likely to happen with a person who is what
is called mediumistic-- that is to say,
whose principles are more loosely joined together than usual, and therefore more
readily separable; but oddly enough there seems to be a type of somnambulism
which is due to a directly opposite condition, when the principles fit more
tightly than usual, so that when the man would naturally visit some neighboring
spot in his astral body, he takes the physical body along with him as well,
because he is not wholly dissociated from it. Somnambulism is probably also
connected with the whole complex problem of the various layers of consciousness
in man, which under perfectly normal circumstances are unable to manifest
themselves.
829.
__________
830.
THE PHYSICAL BODY
831.
Physical immortality is not a possibility, for that which has a beginning
must also have an end, and birth, growth, decay and death are the rules of the
physical universe. No reasonable being could desire to retain the same body
continuously; it is precisely as though a small child should wish to wear the
same suit of clothes during the whole of his life. As man evolves, his
successive vehicles will become purer and nobler, and better fitted to meet the
needs of his increasing capacity, so that even if a man could keep the same body
he would check his growth by doing so, just as the child' s growth would be
checked by always wearing something of iron rigidity which was much too tight
for him.
832.
At the same time it is our duty to take the best possible care of our
bodies and to improve them as much as we can. Never ill-treat the physical body.
Take care of it as you would of a valuable horse, giving it enough rest and
food, and keeping it scrupulously clean. It can do only a certain amount of
work; for example, a very strong body might walk a hundred miles without resting
but it could not walk a thousand. In meditation put it into a comfortable
position and then forget about it. You cannot forget it if it is uncomfortable,
as it would constantly call you back.
833.
What should you eat? Well, so long as you avoid alcohol and corpse-eating
it probably does not matter very much. Certain vegetables are coarser than
others, and therefore when there is a choice it is as well to abstain from them.
Among those I should class onions, mushrooms and cabbages. Rice is very pure
food, but wheat, barley and oats give more nutriment in the same amount. I
consider eggs undesirable, though I should unhesitatingly take them if no other
food was to be had.
834.
There is no sort of question that vegetarianism is better in every way
than the devouring of flesh. It furnishes more real nutriment, diminishes the
liability to disease, gives greater strength, and does not stimulate the lower
nature. The vegetarian diet makes it far easier for a man to develop his higher
qualities. It is known that our Masters make a single physical body last much
longer than an ordinary man can do, by living always in accordance with hygienic
laws and absolute freedom from worry. In that respect we should all try to copy
them as nearly as we can, but to endeavour to retain the same body indefinitely
has always been a mark of those who follow the selfish path.
835.
There are various undesirable means by which such men have prolonged
physical life-- sometimes by vampirism, merely depleting the vitality of others,
and sometimes by the complete transference to themselves of a succession of
other human lives. But it is hardly necessary to warn Theosophists against
proceedings of this nature. It is obvious that a person adopting such a plan
would be one who is not evolving; and even if he succeeded he would
only be as it were patching and enlarging an old coat, but with all his efforts
it would remain an old coat still.
836.
___________
837.
TOBACCO AND ALCOHOL
838.
The evil effect of the tobacco habit is obvious in the physical, the
astral and the mental bodies. It permeates the man physically with exceedingly
impure particles, causing emanations so material that they are frequently
perceptible to the sense of smell. Astrally, it not only introduces impurity,
but it also tends to deaden many of the vibrations, and it is for this reason
that it is frequently found to “soothe the nerves,” as it is called. But, of
course, for occult progress we do not want the vibrations deadened nor the
astral body weighed down with foul and poisonous particles. We need the capacity
of answering instantly to all possible vibrations, and yet at the same time we
must have perfect control, so that these desires shall be as horses guided by
the intelligent mind to draw us where we will, not to run away with us wildly,
and carry us into situations where our higher nature knows that it ought never
to be found. Therefore, for any person who is really anxious to develop his
vehicles, tobacco is undoubtedly a bad thing.
839.
Also it has a singularly deteriorating influence upon the man on the
physical plane. It is absolutely the only thing, so far as I know, that a
gentleman will deliberately do when he knows it to be offensive to others. But
the hold which this noxious habit gains upon its slaves appears to be so great
that they are utterly incapable of resisting it, and all their gentlemanly
instincts are forgotten in this mad and horrible selfishness. The effect on the
astral body after death is also very bad; the man is shut up for a long time as
though in prison, and higher vibrations cannot reach him.
840.
The chief objection which is always brought by the more self-indulgent
Theosophist against remarks such as these is that our great founder Madame
Blavatsky herself smoked. I know this to be true, but it does not in the least
alter the facts which I have stated above, which I know just as surely from
long-continued personal observation. Madame Blavatsky was in every way so
entirely sui generis, so emphatically a case apart, that I do not think
it reasonable for us to presume that we can safely do what she did. I have often
heard her say: “No one but my Master understands my case; do what I tell you,
not what I do.” Also she once told me that she smoked incessantly “to quiet the
vibrations of this old body, and prevent it from shaking itself to pieces.” The
effects on the physical plane during life and on the astral after death are
precisely as I have described them, and it does not seem worthwhile incurring
them for the sake of a petty indulgence.
841.
I think that Mrs. Besant' s remarks about alcohol in Man and His
Bodies are fully justified. There is no doubt whatever that from the point
of view of the astral and mental bodies its use is always an evil; and there is
also no doubt at all that very undesirable entities are attracted by it. Of
course many people who are estimable in other respects have certain most
unpleasant habits, such as the drinking of alcohol, the eating of meat or the
smoking of tobacco; but the fact that they are otherwise good people does not
make these things good and sensible. It is, of course, untrue that any of these
things are physical necessities, but a man may accustom his system to the use of
almost any kind of drug, until that system, being habituated to it, expects it
and misses it if it does not get it. We know that exactly the same habit may be
set up with opium and arsenic, but that does not make opium and arsenic good
things to take. It is, however, generally quite useless to attempt to argue with
any man as to his personal habits; he is usually determined to cling to such
habits because he likes them, and he cares very little whether they are good in
themselves, or even good for him.
842.
You ask my opinion about the regulation of the sale of liquor. In all
civilized countries some control is exercised over the sale of poisons, and they
are allowed to be supplied only upon a doctor' s certificate. The poison of
alcohol does many thousands of times more harm than all other poisons put
together, so surely the regulations governing its sale ought to be no less
strict.
843.
It is perfectly true that every man will have to develop self-control for
himself, but I really do not see how that affects our attitude with regard to
the making of laws. You surely would not suggest that in order to teach people
not to steal, we should continually at every street corner throw in their way
special temptations to induce them to steal, and then stand by without any
interference to see whether they would develop sufficient strength of mind to
resist our temptations.
844.
Yet that is exactly what is now being done with regard to the consumption
of alcohol. We allow, encourage and specially license a number of men to make a
tempting display in our streets with the avowed object of trying to induce as
many people as possible to degrade themselves by the habitual use of this
poison. If at last mankind is so far evolving as to develop some sort of
conscience with regard to the weaker brethren, it would seem well for us to
encourage their advancement rather than to range ourselves against it. If we
feel it right to care for and to help the insane, even to the extent of
restraining them for their own good and for that of the public, it is surely
well for us also to treat the victim of that terrible form of insanity known as
drunkenness along exactly the same lines. But it must not be forgotten that the
Theosophical Society takes no part whatever in any political movement, although
of course its members as private individuals are perfectly free to take any side
that they like in political questions.
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