Five Years of Theosophy Part 14

---------- * Upadhi--vehicle.

Jagrata--waking state, or a condition of external perception.

Swapna--dreamy state, or a condition of clairvoyance in the astral plane.

Sushupti--a state of extasis; and Avastas--states or conditions of Pragna.

Vyswanara--the magnetic fire that pervades the manifested solar system-- the root objective aspect of the ONE LIFE.

Hiranyagarbha--the one life as manifested in the plane of astral Light.

Sutratma--the Eternal germ of the manifested universe existing in the field of Mulaprakriti.

In truth, Prakriti and Purusha are but the two aspects of the same ONE REALITY. As our great Sankaracharya truly observes at the close of his commentary on the 23rd Sutra of the first chapter of the Brahma sutras, "Parabrahmam is Karta (Purush), as there is no other Adhishtatha,* and Parabrahmam is Prakriti, there being no other Upadanam." This sentence clearly indicates the relation between "the One Life" and "the One Element" of the Arha-philosophers. This will elucidate the meaning of the statement so often quoted by Adwaitees--"Sarvam Khalvitham Brahma"

** and also of what is meant by saying that Brahmam is the Upadanakarnam (material cause) of the Universe.

--T Subba Row

--------- * Adishtatha--that which inheres in another principle--the active agent working in Prakriti.

** Everything in the universe is Brahma.

Morality and Pantheism

Questions have been raised in several quarters as to the inefficiency of Pantheism (which term is intended to include Esoteric Buddhism, Adwaitee Vedantism, and other similar religious systems) to supply a sound basis of morality.

The philosophical a.s.similation of meum and teum, it is urged, must of necessity be followed by their practical confusion, resulting in the sanction of cruelty, robbery, &c. This line of argument points, however, most unmistakably to the co-existence of the objection with an all but utter ignorance of the systems objected to, in the critic's mind, as we shall show by-and-by. The ultimate sanction of morality, as is well known, is derived from a desire for the attainment of happiness and escape from misery. But schools differ in their estimate of happiness. Exoteric religions base their morality on the hope of reward and fear of punishment at the hands of an Omnipotent Ruler of the Universe by following the rules he has at his pleasure laid down for the obedience of his helpless subjects; in some cases, however, religions of later growth have made morality to depend on the sentiment of grat.i.tude to that Ruler for benefits received. The worthlessness, not to speak of the mischievousness, of such systems of morality is almost self-evident. As a type of morality founded on hope and fear, we shall take an instance from the Christian Bible: "He that giveth to the poor lendeth to the Lord." The duty of supporting the poor is here made to depend upon prudential motives of laying by for a time when the "giver to the poor" will be incapable of taking care of himself. But the Mahabharata says that "He that desireth a return for his good deeds loseth all merit; he is like a merchant bartering his goods." The true springs of morality lose their elasticity under the pressure of such criminal selfishness; all pure and unselfish natures will fly away from it in disgust.

To avoid such consequences attempts have been made by some recent reformers of religion to establish morality upon the sentiment of grat.i.tude to the Lord. But it requires no deep consideration to find that, in their endeavours to shift the basis of morality, these reformers have rendered morality entirely baseless. A man has to do what is represented to be a thing "dear unto the Lord" out of grat.i.tude for the many blessings He has heaped upon him. But as a matter of fact he finds that the Lord has heaped upon him curses as well as blessings.

A helpless orphan is expected to be grateful to him for having removed the props of his life, his parents, because he is told in consolation that such a calamity is but apparently an evil, but in reality the All-Merciful has underneath it hidden the greatest possible good. With equal reason might a preacher of the Avenging Ahriman exhort men to believe that under the apparent blessings of the "Merciful" Father there lurks the serpent of evil.

The modern Utilitarians, though the range of their vision is so narrow, have sterner logic in their teachings. That which tends to a man's happiness is good, and must be followed, and the contrary shunned as evil. So far so good. But the practical application of the doctrine is fraught with mischief. Cribbed, cabined, and confined, by rank Materialism, within the short s.p.a.ce between birth and death, the Utilitarians' scheme of happiness is merely a deformed torso, which cannot certainly be considered as the fair G.o.ddess of our devotion.

The only scientific basis of morality is to be sought for in the soul-consoling doctrines of Lord Buddha or Sri Sankaracharya. The starting-point of the "pantheistic" (we use the word for want of a better one) system of morality is a clear perception of the unity of the one energy operating in the manifested Cosmos, the grand result which it is incessantly striving to produce, and the affinity of the immortal human spirit and its latent powers with that energy, and its capacity to cooperate with the one life in achieving its mighty object.

Now knowledge or jnanam is divided into two cla.s.ses by Adwaitee philosophers--Paroksha and Aparoksha. The former kind of knowledge consists in intellectual a.s.sent to a stated proposition, the latter in the actual realization of it. The object which a Buddhist or Adwaitee Yogi sets before himself is the realization of the oneness of existence, and the practice of morality is the most powerful means to that end, as we proceed to show. The princ.i.p.al obstacle to the realization of this oneness is the inborn habit of man of always placing himself at the centre of the Universe. Whatever a man might act, think, or feel, the irrepressible personality is sure to be the central figure. This, as will appear on reflection, is that which prevents every individual from filling his proper sphere in existence, where he only is exactly in place and no other individual is. The realization of this harmony is the practical or objective aspect of the GRAND PROBLEM. And the practice of morality is the effort to find out this sphere; morality, indeed, is the Ariadne's clue in the Cretan labyrinth in which man is placed. From the study of the sacred philosophy preached by Lord Buddha or Sri Sankara, paroksha knowledge (or shall we say belief?), in the unity of existence is derived, but without the practice of morality that knowledge cannot be converted into the highest kind of knowledge, or aproksha jnanam, and thus lead to the attainment of mukti. It availeth naught to intellectually grasp the notion of your being everything and Brahma, if it is not realized in practical acts of life. To confuse meum and teum in the vulgar sense is but to destroy the harmony of existence by a false a.s.sertion of "I," and is as foolish as the anxiety to nourish the legs at the expense of the arms. You cannot be one with all, unless all your acts, thoughts, and feelings synchronize with the onward march of Nature. What is meant by the Brahmajnani being beyond the reach of Karma, can be fully realized only by a man who has found out his exact position in harmony with the One Life in Nature; that man sees how a Brahmajnani can act only in unison with Nature, and never in discord with it: to use the phraseology of ancient writers on Occultism, a Brahmajnani is a real "co-worker with Nature." Not only European Sanskritists, but also exoteric Yogis, fall into the grievous mistake of supposing that, in the opinion of our sacred writers, a human being can escape the operation of the law of Karma by adopting a condition of masterly inactivity, entirely losing sight of the fact that even a rigid abstinence from physical acts does not produce inactivity on the higher astral and spiritual planes. Sri Sankara has very conclusively proved, in his commentaries on the Bhagavad Gita, that such a supposition is nothing short of a delusion. The great teacher shows there that forcibly repressing the physical body from working does not free one from vasana or vritti--the inherent inclination of the mind to work. There is a tendency, in every department of Nature, for an act to repeat itself; the Karma acquired in the last preceding birth is always trying to forge fresh links in the chain, and thereby lead to continued material existence;--and this tendency can only be counteracted by unselfishly performing all the duties appertaining to the sphere in which a person is born; such a course alone can produce chitta suddhi, (purification of the mind), without which the capacity of perceiving spiritual truths can never be acquired.

A few words must here be said about the physical inactivity of the Yogi or the Mahatma. Inactivity of the physical body (sthula sarira) does not indicate a condition of inactivity either on the astral or the spiritual plane of action. The human spirit is in its highest state of activity in samadhi, (highest trance) and not, as is generally supposed, in a dormant, quiescent condition. And, moreover, it will be easily seen, by any one who examines the nature of occult dynamics, that a given amount of energy expended on the spiritual or astral plane is productive of far greater results than the same amount expended on the physical objective plane of existence. When an Adept has placed himself en rapport with the universal mind he becomes a real power in Nature.

Even on the objective plane of existence the difference between brain and muscular energy, in their capacity of producing widespread and far-reaching results, can he very easily perceived. The amount of physical energy expended by the discoverer of the steam-engine might not have been more than that expended by a hardworking day-labourer. But the practical results of the labourer's work can never be compared with the results achieved by the discovery of the steam-engine. Similarly, the ultimate effects of spiritual energy are infinitely greater than those of intellectual energy.

From the above considerations it is abundantly clear that the initiatory training of a true Vedantin Raj Yogi must be the nourishing of a sleepless and ardent desire of doing all in his power for the good of mankind on the ordinary physical plane, his activity being transferred, however, to the higher astral and spiritual planes as his development proceeds. In course of time, as the Truth becomes realized, the situation is rendered quite clear to the Yogi, and he is placed beyond the criticism of any ordinary man. The Mahanirvan Tantra says:--

Charanti trigunat.i.te ko vidhir ko ishedhava.

"For one, walking beyond the three gunas--Satva (feeling of gratification), Rajas (pa.s.sional activity) and Tamas (inertness)--what injunction or what restriction is there?"--in the consideration of men, walled in on all sides by the objective plane of existence. This does not mean that a Mahatma can or will ever neglect the laws of morality, but that he, having unified his individual nature with Great Nature herself, is const.i.tutionally incapable of violating any one of the laws of nature, and no man can const.i.tute himself a judge of the conduct of the Great one without knowing the laws of all the planes of Nature's activity. (As honest men are honest without the least consideration of the) criminal law, so a Mahatma is moral without reference to the laws of morality.

These are, however, sublime topics: we shall before conclusion notice some other considerations which lead the ordinary "pantheist" to the true foundation of morality. Happiness has been defined by John Stuart Mill as the state of absence of opposition. Manu gives the definition in more forcible terms:

Sarvam paravasam duhkham Sarva matmavasam sukham Idam jnayo samasena Lakshanam sukhaduhkhayo.

"Every kind of subjugation to another is pain, and subjugation to one's self is happiness: in brief, this is to be known as the characteristic marks of the two." Now, it is universally admitted that the whole system of Nature is moving in a particular direction, and this direction, we are taught, is determined by the composition of two forces--namely, the one acting from that pole of existence ordinarily called "matter" towards the other pole called "spirit," and the other in the opposite direction. The very fact that Nature is moving shows that these two forces are not equal in magnitude. The plane on which the activity of the first force predominates is called in occult treatises the "ascending arc," and the corresponding plane of the activity of the other force is styled the "descending arc." A little reflection will show that the work of evolution begins on the descending arc and works its way upwards through the ascending arc. From this it follows that the force directed towards spirit is the one which must, though not without hard struggle, ultimately prevail. This is the great directing energy of Nature, and, although disturbed by the operation of the antagonistic force, it is this that gives the law to her; the other is merely its negative aspect, for convenience regarded as a separate agent. If an individual attempts to move in a direction other than that in which Nature is moving, that individual is sure to be crushed, sooner or later, by the enormous pressure of the opposing force. We need not say that such a result would be the very reverse of pleasurable. The only way, therefore, in which happiness might be attained is by merging one's nature in great Mother Nature, and following the direction in which she herself is moving: this again can only be accomplished by a.s.similating men's individual conduct with the triumphant force of Nature, the other force being always overcome with terrific catastrophes. The effort to a.s.similate the individual with the universal law is popularly known as the practice of morality. Obedience to this universal law, after ascertaining it, is true religion, which has been defined by Lord Buddha "as the realization of the True."

An example will serve to ill.u.s.trate the position. Can a practical pantheist, or, in other words, an occultist, utter a falsehood? Now, it will be readily admitted that life manifests itself by the power of acquiring sensation, temporary dormancy of that power being suspended animation. If a man receives a particular series of sensations and pretends they are other than they really are, the result is that he exercises his will-power in opposition to a law of Nature on which, as we have shown, life depends, and thereby becomes suicide on a minor scale. s.p.a.ce prevents further discussion, but all the ten deadly sins mentioned by Manu and Buddha can be satisfactorily dealt with in the light sought to be focused here.

--Mohini M. Chatterji

Occult Study

The practical bearing of occult teaching on ordinary life is very variously interpreted by different students of the subject. For many Western readers of recent books on the esoteric doctrine, it even seems doubtful whether the teaching has any bearing on practical life at all.

The proposal which it is supposed sometimes to convey, that all earnest inquirers should put themselves under the severe ascetic regimen followed by its regular Oriental disciples, is felt to embody a strain on the habits of modern civilization which only a few enthusiasts will be prepared to encounter. The mere intellectual charm of an intricate philosophy may indeed be enough to recommend the study to some minds, but a scheme of teaching that offers itself as a subst.i.tute for religious faith of the usual kind will be expected to yield some tangible results in regard to the future spiritual well-being of those who adopt it. Has occult philosophy nothing to give except to those who are in a position and willing to make a sacrifice in its behalf of all other objects in life? In that case it would indeed be useless to bring it out into the world. In reality the esoteric doctrine affords an almost infinite variety of opportunities for spiritual development, and no greater mistake could be made in connection with the present movement than to suppose the teaching of the Adepts merely addressed to persons capable of heroic self-devotion. a.s.suredly it does not discourage efforts in the direction of the highest achievement of occult progress, if any Western occultists may feel disposed to make them; but it is important for us all to keep clearly in view the lower range of possibilities connected with humbler aspirations.

I believe it to be absolutely true that even the slightest attention seriously paid to the instructions now emanating from the Indian Adepts will generate results within the spiritual principles of those who render it--causes capable of producing appreciable consequences in a future state of existence. Any one who has sufficiently examined the doctrine of Devachan will readily follow the idea, for the nature of the spiritual existence which in the ordinary course of things must succeed each physical life, provides for the very considerable expansion of any aspirations towards real knowledge that may be set going on earth. I will recur to this point directly, when I have made clearer the general drift of the argument I am trying to unfold. At the one end of the scale of possibilities connected with occult study lies the supreme development of Adeptship; an achievement which means that the person reaching it has so violently stimulated his spiritual growth within a short period, as to have antic.i.p.ated processes on which Nature, in her own deliberate way, would have spent a great procession of ages. At the other end of the scale lies the small result to which I have just alluded--a result which may rather be said to establish a tendency in the direction of spiritual achievement than to embody such achievement.

But between these two widely different results there is no hard and fast line that can be drawn at any place to make a distinct separation in the character of the consequences ensuing from devotion to occult pursuits.

As the darkness of blackest night gives way by imperceptible degrees to the illumination of the brightest sunrise, so the spiritual consequences of emerging from the apathy either of pure materialism or of dull acquiescence in unreasonable dogmas, brighten by imperceptible degrees from the faintest traces of Devachanic improvement into the full blaze of the highest perfection human nature can attain. Without a.s.suming that the course of Nature which prescribes for each human Ego successive physical lives and successive periods of spiritual refreshment--without supposing that this course is altered by such moderate devotion to occult study as is compatible with the ordinary conditions of European life, it will nevertheless be seen how vast the consequences may ultimately be of impressing on that career of evolution a distinct tendency in the direction of supreme enlightenment, of that result which is described as the union of the individual soul with universal spirit.

The explanations of the esoteric doctrine which have been publicly given, have shown that humanity in the ma.s.s has now attained a stage in the great evolutionary cycle from which it has the opportunity of growing upward towards final perfection. In the ma.s.s it is, of course, unlikely that it will travel that road: final perfection is not a gift to be bestowed upon all, but to be worked for by those who desire it.

It may be put within the theoretical reach of all; there may be no human creature living at this moment, of whom it can be said that the highest possibilities of Nature are impossible of attainment, but it does not follow by any means that every individual will attain the highest possibilities. Regarding each individual as one of the seeds of a great flower which throws out thousands of seeds, it is manifest that only a few, relatively to the great number, will become fully developed flowers in their turn. No unjust neglect awaits the majority. For each and every one the consequences of the remote future will be precisely proportioned to the apt.i.tudes he develops, but only those can reach the goal who, with persistent effort carried out through a long series of lives, differentiate themselves in a marked degree from the general mult.i.tude. Now, that persistent effort must have a beginning, and granted the beginning, the persistence is not improbable. Within our own observation of ordinary life, good habits, even though they may not be so readily formed as bad ones, are not difficult to maintain in proportion to the difficulty of their commencement. For a moment it may be asked how this may be applied to a succession of lives separate from each other by a total oblivion of their details; but it really applies as directly to the succession of lives as to the succession of days within one life, which are separated from each other by as many nights.

The certain operation of those affinities in the individual Ego which are collectively described in the esoteric doctrine by the word Karma, must operate to pick up the old habits of character and thought, as life after life comes round, with the same certainty that the thread of memory in a living brain recovers, day after day, the impressions of those that have gone before. Whether a moral habit is thus deliberately engendered by an occult student in order that it may propagate itself through future ages, or whether it merely arises from unintelligent aspirations towards good, which happily for mankind are more widely spread than occult study as yet, the way it works in each case is the same. The unintelligent aspiration towards goodness propagates itself and leads to good lives in the future; the intelligent aspiration propagates itself in the same way plus the propagation of intelligence; and this distinction shows the gulf of difference which may exist between the growth of a human soul which merely drifts along the stream of time, and that of one which is consciously steered by an intelligent purpose throughout. The human Ego which acquires the habit of seeking for knowledge becomes invested, life after life, with the qualifications which ensure the success of such a search, until the final success, achieved at some critical period of its existence, carries it right up into the company of those perfected Egos which are the fully developed flowers only expected, according to our first metaphor, from a few of the thousand seeds. Now, it is clear that a slight impulse in a given direction, even on the physical plane does not produce the same effect as a stronger one; so, exactly in this matter of engendering habits required to persist in their operation through a succession of lives, it is quite obvious that the strong impulse of a very ardent aspiration towards knowledge will be more likely than a weaker one to triumph over the so called accidents of Nature.

This consideration brings us to the question of those habits in life which are more immediately a.s.sociated in the popular views of the matter with the pursuit of occult science. It will be quite plain that the generation within his own nature by an occult student of affinities in the direction of spiritual progress, is a matter which has little if anything to do with the outer circ.u.mstances of his daily life. It cannot be dissociated from what may be called the outer circ.u.mstances of his moral life, for an occult student, whose moral nature is consciously ign.o.ble, and who combines the pursuit of knowledge with the practice of wrong, becomes by that condition of things a student of sorcery rather than of true occultism--a candidate for satanic evolution instead of perfection. But at the same time the physical habits of life may be quite the reverse of ascetic, while all the while the thinking processes of the intellectual life are developing affinities which cannot fail in the results just seen to produce large ulterior consequences. Some misconception is very apt to arise here from the way in which frequent reference is made to the ascetic habits of those who purpose to become the regular chelas of Oriental Adepts. It is supposed that what is practiced by the Master is necessarily recommended for all his pupils.

Now this is far from being the case as regards the miscellaneous pupils who are gathering round the occult teachers lately become known to public report. Certainly even in reference to their miscellaneous pupils the Adepts would not discountenance asceticism. As we saw just now, there is no hard line drawn across the scale on which are defined the varying consequences of occult study in all its varying degrees of intensity--so with ascetic practice, from the slightest habits of self-denial, which may engender a preference for spiritual over material gratification, up to the very largest developments of asceticism required as a pa.s.sport to chelaship, no such practices can be quite without their consequences in the all-embracing records of Karma. But, broadly speaking, asceticism belongs to that species of effort which aims at personal chelaship, and that which contemplates the patient development of spiritual growth along the slow track of natural evolution claims no more, broadly speaking, than intellectual application. All that is a.s.serted in regard to the opening now offered to those who have taken notice of the present opportunity, is, that they may now give their own evolution an impulse which they may not again have an opportunity of giving it with the same advantage to themselves if the present opportunity is thrown aside. True, it is most unlikely that any one advancing through Nature, life after life, under the direction of a fairly creditable Karma, will go on always without meeting sooner or later with the ideas that occult study implants. So that the occultist does not threaten those who turn aside from his teachings with any consequences that must necessarily be disastrous.

He only says that those who listen to them must necessarily derive advantage from so doing in exact proportion to the zeal with which they undertake the study and the purity of motive with which they promote it in others.

Nor must it be supposed that those which have here been described as the lower range of possibilities in connection with occult study, are a mere fringe upon the higher possibilities, to be regarded as a relatively poor compensation accorded to those who do not feel equal to offering themselves for probation as regular chelas. It would be a grave misconception of the purpose with which the present stream of occult teaching has been poured into the world, if we were to think it a universal incitement to that course of action. It may be hazardous for any of us who are not initiates to speak with entire confidence of the intention of the Adepts, but all the external facts concerned with the growth and development of the Theosophical Society, show its purpose to be more directly related to the cultivation of spiritual aspirations over a wide area, than to the excitement of these with supreme intensity in individuals. There are considerations, indeed, which may almost be said to debar the Adepts from ever doing anything to encourage persons in whom this supreme intensity of excitement is possible, to take the very serious step of offering themselves as chelas. Directly that by doing this a man renders himself a candidate for something more than the maximum advantages that can flow to him through the operation of natural laws--directly that in this way he claims to antic.i.p.ate the most favourable course of Nature and to approach high perfection by violent and artificial processes, he at once puts himself in presence of many dangers which would never beset him if he contented himself with a favourable natural growth. It appears to be always a matter of grave consideration with the Adepts whether they will take the responsibility of encouraging any person who may not have it in him to succeed, to expose himself to these dangers. For any one who is determined to face them and is permitted to do so, the considerations put forward above in regard to the optional character of personal physical training fall to the ground. Those ascetic practices which a candidate for nothing more than the best natural evolution may undertake if he chooses, with the view of emphasizing his spiritual Karma to the utmost, become a sine qua non in regard to the very first step of his progress. But with such progress the present explanation is not specially concerned. Its purpose has been to show the beneficial effects which may flow to ordinary people living ordinary lives, from even that moderate devotion to occult philosophy which is compatible with such ordinary lives, and to guard against the very erroneous belief that occult science is a pursuit in which it is not worth while to engage, unless Adeptship is held out to the student as its ultimate result.

--Lay Chela

Some Inquiries Suggested by Mr. Sinnett's "Esoteric Buddhism"

The object of the following paper is to submit certain questions which have occurred to some English readers of "Esoteric Buddhism." We have had the great advantage of hearing Mr. Sinnett himself explain many points which perplexed us; and it is with his sanction that we now venture to ask that such light as is permissible may be thrown upon some difficulties which, so far as we can discover, remain as yet unsolved.

We have refrained from asking questions on subjects on which we understand that the Adepts forbid inquiry, and we respectfully hope that, as we approach the subject with a genuine wish to arrive at all the truth possible to us, our perplexities may be thought worthy of an authorized solution.

We begin, then, with some obvious scientific difficulties.