Five Years of Theosophy Part 2

The struggle then between Good and Evil, G.o.d and Satan, Suras and Asuras, Devas and Daityas, which is mentioned in the sacred books of all the nations and races, symbolizes the battle between unselfish and selfish impulses, which takes place in a man, who tries to follow the higher purposes of Nature, until the lower animal tendencies, created by selfishness, are completely conquered, and the enemy thoroughly routed and annihilated. It has also been often put forth in various Theosophical and other occult writings that the only difference between an ordinary man who works along with Nature during the course of Kosmic evolution and an occultist, is that the latter, by his superior knowledge, adopts such methods of training and discipline as will hurry on that process of evolution, and he thus reaches in a comparatively short time the apex which the ordinary individual will take perhaps billions of years to reach. In short, in a few thousand years he approaches that type of evolution which ordinary humanity attains in the sixth or seventh Round of the Manvantara, i.e., cyclic progression. It is evident that an average man cannot become a MAHATMA in one life, or rather in one incarnation. Now those, who have studied the occult teachings concerning Devachan and our after-states, will remember that between two incarnations there is a considerable period of subjective existence. The greater the number of such Devachanic periods, the greater is the number of years over which this evolution is extended.

The chief aim of the occultist is therefore to so control himself as to be able to regulate his future states, and thereby gradually shorten the duration of his Devachanic existence between two incarnations. In the course of his progress, there comes a time when, between one physical death and his next rebirth, there is no Devachan but a kind of spiritual sleep, the shock of death, having, so to say, stunned him into a state of unconsciousness from which he gradually recovers to find himself reborn, to continue his purpose. The period of this sleep may vary from twenty-five to two hundred years, depending upon the degree of his advancement. But even this period may be said to be a waste of time, and hence all his exertions are directed to shorten its duration so as to gradually come to a point when the pa.s.sage from one state of existence into another is almost imperceptible. This is his last incarnation, as it were, for the shock of death no more stuns him. This is the idea the writer of the article on the Elixir of Life means to convey when he says:

By or about the time when the Death-limit of his race is pa.s.sed he is actually dead, in the ordinary sense, that is to say, he has relieved himself of all or nearly all such material particles as would have necessitated in disruption the agony of dying. He has been dying gradually during the whole period of his Initiation. The catastrophe cannot happen twice over, he has only spread over a number of years the mild process of dissolution which others endure from a brief moment to a few hours. The highest Adept is, in fact, dead to, and absolutely unconscious of, the World; he is oblivious of its pleasures, careless of its miseries, in so far as sentimentalism goes, for the stern sense of Duty never leaves him blind to its very existence....

The process of the emission and attraction of atoms, which the occultist controls, has been discussed at length in that article and in other writings. It is by these means that he gets rid gradually of all the old gross particles of his body, subst.i.tuting for them finer and more ethereal ones, till at last the former sthula sarira is completely dead and disintegrated, and he lives in a body entirely of his own creation, suited to his work. That body is essential to his purposes; as the Elixir of Life says:--

To do good, as in every thing else, a man most have time and materials to Work with, and this is a necessary means to the acquirement of powers by which infinitely more good can be done than without them. When these are once mastered, the opportunities to use them will arrive....

Giving the practical instructions for that purpose, the same paper continues:--

The physical man must be rendered more ethereal and sensitive; the mental man more penetrating and profound; the moral man more self-denying and philosophical.

Losing sight of the above important considerations, the following pa.s.sage is entirely misunderstood:--

And from this account too, it will be perceptible how foolish it is for people to ask the Theosophist "to procure for them communication with the highest Adepts." It is with the utmost difficulty that one or two can be induced, even by the throes of a world, to injure their own progress by meddling with mundane affairs. The ordinary reader will say: "This is not G.o.d-like. This is the acme of selfishness." ....But let him realize that a very high Adept, undertaking to reform the world, would necessarily have to once more submit to Incarnation. And is the result of all that have gone before in that line sufficiently encouraging to prompt a renewal of the attempt?

Now, in condemning the above pa.s.sage as inculcating selfishness, superficial critics neglect many profound truths. In the first place, they forget the other extracts already quoted which impose self-denial as a necessary condition of success, and which say that, with progress, new senses and new powers are acquired with which infinitely more good can be done than without them. The more spiritual the Adept becomes the less can he meddle with mundane gross affairs and the more he has to confine himself to spiritual work. It has been repeated, times out of number, that the work on the spiritual plane is as superior to the work on the intellectual plane as the latter is superior to that on the physical plane. The very high Adepts, therefore, do help humanity, but only spiritually: they are const.i.tutionally incapable of meddling with worldly affairs. But this applies only to very high Adepts. There are various degrees of Adept-ship, and those of each degree work for humanity on the planes to which they may have risen. It is only the chelas that can live in the world, until they rise to a certain degree.

And it is because the Adepts do care for the world that they make their chelas live in and work for it, as many of those who study the subject are aware. Each cycle produces its own occultists capable of working for the humanity of the time on all the different planes; but when the Adepts foresee that at a particular period humanity will he incapable of producing occultists for work on particular planes, for such occasions they do provide by either voluntarily giving up their further progress and waiting until humanity reaches that period, or by refusing to enter into Nirvana and submitting to re-incarnation so as to be ready for work when the time comes. And although the world may not be aware of the fact, yet there are even now certain Adepts who have preferred to remain in statu quo and refuse to take the higher degrees, for the benefit of the future generations of humanity. In short, as the Adepts work harmoniously, since unity is the fundamental law of their being, they have, as it were, made a division of labour, according to which each works on the plane appropriate to himself for the spiritual elevation of us all--and the process of longevity mentioned in the Elixir of Life is only the means to the end which, far from being selfish, is the most unselfish purpose for which a human being can labour.

(--H.P. Blavatsky)

Contemplation

A general misconception on this subject seems to prevail. One confines oneself for some time in a room, and pa.s.sively gazes at one's nose, a spot on the wall, or, perhaps, a crystal, under the impression that such is the true form of contemplation enjoined by Raj Yoga. Many fail to realize that true occultism requires a physical, mental, moral and spiritual development to run on parallel lines, and injure themselves, physically and spiritually, by practice of what they falsely believe to be Dhyan. A few instances may be mentioned here with advantage, as a warning to over-zealous students.

At Bareilly the writer met a member of the Theosophical Society from Farrukhabad, who narrated his experiences and shed bitter tears of repentance for his past follies--as he termed them. It appears from his account that fifteen or twenty years ago having read about contemplation in the Bhagavad Gita, he undertook the practice of it, without a proper comprehension of its esoteric meaning and carried it on for several years. At first he experienced a sense of pleasure, but simultaneously he found he was gradually losing self-control; until after a few years he discovered, to his great bewilderment and sorrow, that he was no longer his own master. He felt his heart actually growing heavy, as though a load had been placed on it. He had no control over his sensations the communication between the brain and the heart had become as though interrupted. As matters grew worse, in disgust he discontinued his "contemplation." This happened as long as seven years ago; and, although since then he has not felt worse, yet he could never regain his original healthy state of mind and body.

Another case came under the writer's observation at Jubbulpore. The gentleman concerned, after reading Patanjali and such other works, began to sit for "contemplation." After a short time he commenced seeing abnormal sights and hearing musical bells, but neither over these phenomena nor over his own sensations could he exercise any control. He could not produce these results at will, nor could he stop them when they were occurring. Numerous such examples may be cited. While penning these lines, the writer has on his table two letters upon this subject, one from Moradabad and the other from Trichinopoly. In short, all this mischief is due to a misunderstanding of the significance of contemplation as enjoined upon students by all the schools of Occult Philosophy. With a view to afford a glimpse of the Reality through the dense veil that enshrouds the mysteries of this Science of Sciences, an article, the Elixir of Life, was written. Unfortunately, in too many instances, the seed seems to have fallen upon barren ground. Some of its readers pin their faith to the following clause in that paper:-- Reasoning from the known to the unknown meditation must be practiced and encouraged.

But, alas! their preconceptions have prevented them from comprehending what is meant by meditation. They forget that the meditation spoken of "is the inexpressible yearning of the inner Man to 'go out towards the infinite,' which in the olden time was the real meaning of adoration"-- as the next sentence shows. A good deal of light would be thrown upon this subject if the reader were to turn to an earlier part of the same paper, and peruse attentively the following paragraphs:--

So, then, we have arrived at the point where we have determined-- literally, not metaphorically--to crack the outer sh.e.l.l known as the mortal coil or body, and hatch out of it, clothed in our next. This 'next' is not a spiritual, but only a more ethereal form. Having by a long training and preparation adapted it for a life in the atmosphere, during which time we have gradually made the outward sh.e.l.l to die off through a certain process .... we have to prepare for this physiological transformation.

How are we to do it? In the first place we have the actual, visible, material body--Man, so called, though, in fact, but his outer sh.e.l.l--to deal with. Let us bear in mind that Science teaches us that in about every seven years we change skin as effectually as any serpent; and this so gradually and imperceptibly that, had not science after years of unremitting study and observation a.s.sured us of it, no one would have had the slightest suspicion of the fact.... Hence, if a man, partially flayed alive, may sometimes survive and be covered with a new skin, so our astral, vital body .... may be made to harden its particles to the atmospheric changes. The whole secret is to succeed in evolving it out, and separating it from the visible; and while its generally invisible atoms proceed to concrete themselves into a compact ma.s.s, to gradually get rid of the old particles of our visible frame so as to make them die and disappear before the new set has had time to evolve and replace them.... We can say no more.

A correct comprehension of the above scientific process will give a clue to the esoteric meaning of meditation or contemplation. Science teaches us that man changes his physical body continually, and this change is so gradual that it is almost imperceptible. Why then should the case be otherwise with the inner man? The latter too is developing and changing atoms at every moment. And the attraction of these new sets of atoms depends upon the Law of Affinity--the desires of the man drawing to his bodily tenement only such particles as are necessary to give them expression.

For Science shows that thought is dynamic, and the thought-force evolved by nervous action expanding itself outwardly, must affect the molecular relations of the physical man. The inner men, however sublimated their organism may be, are still composed of actual, not hypothetical, particles, and are still subject to the law that an "action" has a tendency to repeat itself; a tendency to set up a.n.a.logous action in the grosser "sh.e.l.l" they are in contact with, and concealed within.--"The Elixir of Life"

What is it the aspirant of Yog Vidya strives after if not to gain Mukti by transferring himself gradually from the grosser to the next less gross body, until all the veils of Maya being successively removed his Atma becomes one with Paramatma? Does he suppose that this grand result can be achieved by a two or four hours' contemplation? For the remaining twenty or twenty-two hours that the devotee does not shut himself up in his room for meditation is the process of the emission of atoms and their replacement by others stopped? If not, then how does he mean to attract all this time only those suited to his end? From the above remarks it is evident that just as the physical body requires incessant attention to prevent the entrance of a disease, so also the inner man requires an unremitting watch, so that no conscious or unconscious thought may attract atoms unsuited to its progress. This is the real meaning of contemplation. The prime factor in the guidance of the thought is Will.

Without that, all else is useless. And, to be efficient for the purpose, it must be, not only a pa.s.sing resolution of the moment, a single fierce desire of short duration, but a settled and continued strain, as nearly as can be continued and concentrated without one single moment's remission.

The student would do well to take note of the italicized clause in the above quotation. He should also have it indelibly impressed upon his mind that:

It is no use to fast as long as one requires food.... To get rid of the inward desire is the essential thing, and to mimic the real thing without it is barefaced hypocrisy and useless slavery.

Without realizing the significance of this most important fact, any one who for a moment finds cause of disagreement with any one of his family, or has his vanity wounded, or for a sentimental flash of the moment, or for a selfish desire to utilize the Divine power for gross purposes--at once rushes into contemplation and dashes himself to pieces on the rock dividing the known from the unknown. Wallowing in the mire of exotericism, he knows not what it is to live in the world and yet be not of the world; in other words, to guard self against self is an almost incomprehensible axiom for the profane. The Hindu ought to know better from the life of Janaka, who, although a reigning monarch, was yet styled Rajarshi and is said to have attained Nirvana. Hearing of his widespread fame, a few sectarian bigots went to his court to test his Yoga-power. As soon as they entered the court-room, the king having read their thoughts--a power which every chela attains at a certain stage--gave secret instructions to his officials to have a particular street in the city lined on both sides by dancing girls singing the must voluptuous songs. He then had some gharas (pots) filled with water up to the brim so that the least shake would be likely to spill their contents. The wiseacres, each with a full ghara (pot) on his head, were ordered to pa.s.s along the street, surrounded by soldiers with drawn swords to be used against them if even so much as a drop of water were allowed to run over. The poor fellows having returned to the palace after successfully pa.s.sing the test, were asked by the King-Adept what they had met with in the street they were made to go through. With great indignation they replied that the threat of being cut to pieces had so much worked upon their minds that they thought of nothing but the water on their heads, and the intensity of their attention did not permit them to take cognizance of what was going on around them. Then Janaka told them that on the same principle they could easily understand that, although being outwardly engaged in managing the affairs of his State, he could, at the same time, be an Occultist. He too, while in the world, was not of the world. In other words, his inward aspirations had been leading him on continually to the goal in which his whole inner self was concentrated.

Raj Yoga encourages no sham, requires no physical postures. It has to deal with the inner man whose sphere lies in the world of thought. To have the highest ideal placed before oneself and strive incessantly to rise up to it, is the only true concentration recognized by Esoteric Philosophy which deals with the inner world of noumena, not the outer sh.e.l.l of phenomena.

The first requisite for it is thorough purity of heart. Well might the student of Occultism say with Zoroaster, that purity of thought, purity of word, and purity of deed,--these are the essentials of one who would rise above the ordinary level and join the "G.o.ds." A cultivation of the feeling of unselfish philanthropy is the path which has to be traversed for that purpose. For it is that alone which will lead to Universal Love, the realization of which const.i.tutes the progress towards deliverance from the chains forged by Maya (illusion) around the Ego.

No student will attain this at once, but as our Venerated Mahatma says in the "Occult World":--

The greater the progress towards deliverance, the less this will be the case, until, to crown all, human and purely individual personal feelings, blood-ties and friendship, patriotism and race predilection, will all give way to become blended into one universal feeling, the only true and holy, the only unselfish and eternal one, Love, an Immense Love for Humanity as a whole.

In short, the individual is blended with the ALL.

Of course, contemplation, as usually understood, is not without its minor advantages. It develops one set of physical faculties as gymnastics does the muscles. For the purposes of physical mesmerism it is good enough; but it can in no way help the development of the psychological faculties, as the thoughtful reader will perceive. At the same time, even for ordinary purposes, the practice can never be too well guarded. If, as some suppose, they have to be entirely pa.s.sive and lose themselves in the object before them, they should remember that, by thus encouraging pa.s.sivity, they, in fact, allow the development of mediumistic faculties in themselves. As was repeatedly stated--the Adept and the Medium are the two Poles: while the former is intensely active and thus able to control the elemental forces, the latter is intensely pa.s.sive and thus incurs the risk of falling a prey to the caprice and malice of mischievous embryos of human beings, and the elementaries.

It will be evident from the above that true meditation consists in the "reasoning from the known to the unknown." The "known" is the phenomenal world, cognizable by our five senses. And all that we see in this manifested world are the effects, the causes of which are to be sought after in the noumenal, the unmanifested, the "unknown world:"

this is to be accomplished by meditation, i.e., continued attention to the subject. Occultism does not depend upon one method, but employs both the deductive and the inductive. The student must first learn the general axioms, which have sufficiently been laid down in the Elixir of Life and other occult writings. What the student has first to do is to comprehend these axioms and, by employing the deductive method, to proceed from universals to particulars. He has then to reason from the "known to the unknown," and see if the inductive method of proceeding from particulars to universals supports those axioms. This process forms the primary stage of true contemplation. The student must first grasp the subject intellectually before he can hope to realize his aspirations. When this is accomplished, then comes the next stage of meditation, which is "the inexpressible yearning of the inner man to 'go out towards the infinite.'" Before any such yearning can be properly directed, the goal must first be determined. The higher stage, in fact, consists in practically realizing what the first steps have placed within one's comprehension. In short, contemplation, in its true sense, is to recognize the truth of Eliphas Levi's saying:--

To believe without knowing is weakness; to believe, because one knows, is power.

The Elixir of Life not only gives the preliminary steps in the ladder of contemplation but also tells the reader how to realize the higher stages. It traces, by the process of contemplation as it were, the relation of man, "the known," the manifested, the phenomenon, to "the unknown," the unmanifested, the noumenon. It shows the student what ideal to contemplate and how to rise up to it. It places before him the nature of the inner capacities of man and how to develop them. To a superficial reader, this may, perhaps, appear as the acme of selfishness. Reflection will, however, show the contrary to be the case. For it teaches the student that to comprehend the noumenal, he must identify himself with Nature. Instead of looking upon himself as an isolated being, he must learn to look upon himself as a part of the Integral Whole. For, in the unmanifested world, it can be clearly perceived that all is controlled by the "Law of Affinity," the attraction of the one for the other. There, all is Infinite Love, understood in its true sense.

It may now not be out of place to recapitulate what has already been said. The first thing to be done is to study the axioms of Occultism and work upon them by the deductive and the inductive methods, which is real contemplation. To turn this to a useful purpose, what is theoretically comprehended must be practically realized.

--Damodar K. Mavalaukar

Chelas and Lay Chelas

A "chela" is a person who has offered himself to a master as a pupil to learn practically the "hidden mysteries of Nature and the psychical powers latent in man." The master who accepts him is called in India a Guru; and the real Guru is always an adept in the Occult Science. A man of profound knowledge, exoteric and esoteric, especially the latter; and one who has brought his carnal nature under the subjection of the WILL; who has developed in himself both the power (Siddhi) to control the forces of Nature, and the capacity to probe her secrets by the help of the formerly latent but now active powers of his being--this is the real Guru. To offer oneself as a candidate for Chelaship is easy enough, to develop into an adept the most difficult task any man could possibly undertake. There are scores of "natural-born" poets, mathematicians, mechanics, statesmen, &c. But a natural-born adept is something practically impossible. For, though we do hear at very rare intervals of one who has an extraordinary innate capacity for the acquisition of occult knowledge and power, yet even he has to pa.s.s the self-same tests and probations, and go through the self-same training as any less endowed fellow aspirant. In this matter it is most true that there is no royal road by which favourites may travel.

For centuries the selection of Chelas--outside the hereditary group within the gon-pa (temple)--has been made by the Himalayan Mahatmas themselves from among the cla.s.s--in Tibet, a considerable one as to number--of natural mystics. The only exceptions have been in the cases of Western men like Fludd, Thomas Vaughan, Paracelsus, Pico di Mirandolo, Count St. Germain, &c., whose temperament affinity to this celestial science, more or less forced the distant Adepts to come into personal relations with them, and enabled them to get such small (or large) proportion of the whole truth as was possible under their social surroundings. From Book IV. of Kui-te, Chapter on "The Laws of Upasanas," we learn that the qualifications expected in a Chela were:--

1. Perfect physical health;

2. Absolute mental and physical purity;

3. Unselfishness of purpose; universal charity; pity for all animate beings;

4. Truthfulness and unswerving faith in the law of Karma, independent of the intervention of any power in Nature: a law whose course is not to be obstructed by any agency, not to be caused to deviate by prayer or propitiatory exoteric ceremonies;

5. A courage undaunted in every emergency, even by peril to life;

6. An intuitional perception of one's being the vehicle of the manifested Avalokiteswara or Divine Atma (Spirit);

7. Calm indifference for, but a just appreciation of, everything that const.i.tutes the objective and transitory world, in its relation with, and to, the invisible regions.