C.A. Bartzokas - Stars and Stones On The Path - 2009 (Ing)
C.A. Bartzokas - Stars and Stones On The Path - 2009 (Ing)
C.A. Bartzokas - Stars and Stones On The Path - 2009 (Ing)
THE PATH
A practical manual for aspirants to Theosophy
Series Editor
Dr CA Bartzokas, MD
www.philaletheians.co.uk
2009
First published in Great Britain 2002
Philaletheians, Ty Ucha, Hafod Road, Gwernymynydd, Near Mold, CH7 5JS
ISBN-10 0 9550400 6 X
ISBN-13 978 0 9550400 6 1
Prefatory notes 4
Opening thoughts 5
When you see the light, that light is from you and it is you 43
Further reading 45
Stars and Stones on the Path (v. 6.66) published by www.philaletheians.co.uk 17 November 2009
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Prefatory notes
This is a practical manual for aspirants to Theosophy. It was first published in 2006
for fellow travellers along the same path. It reflects the advice of HP Blavatsky and
the cis Himalayan Architects and Overseers of the Theosophical Society, and is the
basis of a future companion volume to Compassion the Spirit of Truth.
Further revised and typographically enhanced, it is now republished as part of our
Integrative Theosophical Studies Online Series 5 on Living the Life.
Titles of frequently quoted works are abridged as indicated in Compassion (2009).
The Editor’s Notes are common to all our publications and can be found in the same
place.
EDITOR
17th November 2009
www.philaletheians.co.uk
1
The Thorny Path (1873) Thomas Couture, Philadelphia Museum of Art
1
“The Thorny Path is Couture’s satire of decadent French society. A courtesan drives a carriage pulled not by
animals but by four male captives who represent different ages and states of society. The naked old man lead-
ing the procession is flabby from indulgence; the troubadour following him, a symbol of young love, parodies
the medieval ballads popular in nineteenth century France. The old soldier bends his head in self-reproach, and
the young student writes as he walks, symbolizing the educated nobility’s ignorance of the realities of daily life.
The thistles and thorny plants along the road suggest the painfulness of their journey. The decrepit figure seat-
ed at the rear of the carriage with a bottle of wine in her basket foreshadows the courtesan’s future. Finally,
Couture signed his initials on the stone figure at center, which seems to be laughing at the entourage.”
http://www.philamuseum.org/collections/permanent/103016.html
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You look at the stars, my star.
Would that I were the heaven,
So that I could gaze at you with my eyes.
2
— Plato?
Opening thoughts
2
Epigram ascribed to Plato in: Anthologia Palatina 7.669, tr. Hunter. (Αστερες εισαθρεις, Αστηρ εμος | Ειθε
γενοιμην ουρανος ως πολλοις ομμασιν εις σε βλεπω.)
3
Cicero: Tusculan Disputations I, xlii; tr. Yonge
4
Blavatsky Collected Writings, (OCCULTISM VERSUS THE OCCULT ARTS) IX p. 254
5
Secret Doctrine, I p. 669
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Prerequisites for aspirants
The art of losing isn’t hard to master;
so many things seem filled with the intent
to be lost that their loss is no disaster.
6
— Elizabeth Bishop
Take back your resignations, then, you sincere ones, who dazzled by the ideal held
up to you in the Master’s letter, and stung by your sense of imperfection, have
adopted the wrong expedient of retiring. This is the reverse of bravery. Try to realise
that progress is made step by step, and each step is gained by heroic effort. With-
drawal means despair or timidity. “No Arhan, O Lanoo, becomes one in that birth
when for the first the Soul begins to long for final liberation.” (Voice of the Silence, p. 39)
Read those words and remember them. “And if he falls, e’en then he does not fall in
vain; the enemies he slew in the last battle will not return to life in the next birth
that will be his.” (Ibid., p. 40) Conquered passions, like slain tigers, can no longer turn
and rend you. Be hopeful, then, not despairing. With each morning’s awakening try
to live through the day in harmony with the Higher Self. “Try” is the battle-cry taught
by the Teachers to each pupil. Naught else is expected of you. One who does his best
does all that can be asked. There is a moment when even a Buddha ceases to be a
sinning mortal and takes his first step towards Buddhahood.
So, then, to answer plain questions put to me in several letters by frightened Esoteri-
cists, I say that probably through not one of you may attain in this birth to this full
ideal (of Buddhahood), yet each of you may attain in this birth to tread the “Aryash-
tanga-Marga.” Afraid of Paramitas, are you? A man may be patient, kind and consci-
entious, without becoming at once a King Harichandra. “The sixteen Paramitas are
not for priests and yogis alone,” as said, but stand for models for all to strive after;
and neither priest nor yogi, chela nor Mahatma, ever attained all, at once. Again, the
idea that sinners and saints are expected to enter the Path is emphatically stated in
The Voice of the Silence, p. 40, where it is said that “not one recruit can ever be re-
fused the right to enter on the path that leads toward the field of battle.”
Read the “Voice,” I say. It was written for, and dedicated to you, by Master’s special
7
orders. Therein you will find all your inquiries anticipated and answered.
In what particular, then, have I failed to do my duty? Simply in this, as I am shown: I
have begun to give out Eastern teachings to those who were unacquainted with the
Eastern discipline; to Westerners, who, had they been thoroughly versed in the laws
of that discipline so unfamiliar to cultured Christian-born people, would have
thought twice before joining the E.S. Being taught to rely on their Saviour and
scapegoat instead of themselves, they have never stopped to think that their salva-
tion and future incarnation depend entirely on themselves, and that every transgres-
sion against the Holy Ghost (their Higher Self) will indeed become unpardoned in
their present life––or their next incarnation: for Karma is there to watch their actions,
and even thoughts. In short, I have begun to instruct them in spelling before I had
6
Bishop: One Art, lines 1-3
7
Blavatsky Collected Writings, (E.S. INTRODUCTION) XII p. 505
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STARS AND STONES ON THE PATH
PREREQUISITES FOR ASPIRANTS
taught them the letters of the Occult alphabet. Instead of solemnly warning those
who signed their pledge that, by breaking it and becoming guilty of that which they
had sworn to avoid, they incurred thereby the most dangerous responsibilities, en-
tailing sooner or later the most terrible consequences, and proving this to them by
living examples from their own and other people’s lives, I left them to their own de-
vices. Instead of such warning, I have given out to them the preliminary knowledge
that leads to the most hidden secrets of nature and the old Wisdom-Religion––and
which but very few can appreciate. I have, finally, neglecting to prepare them by first
placing each and all on a twelve-month’s or so probation, given them an opportunity
of going quite easily, and in most cases, unconsciously to themselves, astray. It is in
consequence of this that there has been such a number of members caring for noth-
ing but new instructions to amuse them, and several backsliders who have already
done the greatest harm to the Theosophical Society, let alone the E.S. This is the re-
sult and consequence of my neglect to conform with and enforce the rules; and I now
confess it, in all humility, to all my friends who will read this.
“Experience but too clearly proves that any departure from the time-honored
rules for the government and instructions of the disciple to suit Western custom
and prejudices, is a fatal policy.”
“Before the pupil can be taught, he must learn how to conduct himself as regards
the world, his teacher, the sacred science, and his INNER SELF,” the letter adds,
quoting the Eastern aphorism that:
the Master meaning that so long as the learners have not mastered their world-
passions and remain ignorant of the Truth, their unprepared minds will per-
ceive everything in the light of their worldly, not of their truly spiritual, esoteric
judgment.
“How can they be expected, then” it asks, “to see aught but the broken truths,
that such judgment is sure to suggest and distort the more? Violation of ancient
8
usages is sure to result in evil.”
8
Blavatsky Collected Writings, (E.S. INSTRUCTION No. III) XII pp. 584-85
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Esoteric Section Preliminary Memorandum
“If thou canst not fulfil thy pledge, refuse to take it, but once thou has
bound thyself to any promise, carry it out, even if thou has to die for it.”
Membership in the E.S. and “pledges” sent, accepted and signed, are no warrants for
a high success, nor do these pledges aim at making of every student an adept or a
magician. They are simply the seeds in which lurks the potentiality of every truth,
the germ of that progress which will be the heirloom of only the seventh perfect Race.
A handful of such seeds was entrusted to me by the keepers of these truths, and it is
my duty to sow them there, where I perceive a possibility of growth. It is the parable
of the Sower put once more into practice, and a fresh lesson to be derived from its
new application. The seeds that fall into good ground will bring forth fruit an
hundredfold, and thus repay in each case the waste of those seeds which will have
fallen by the wayside, on stony hearts and among the thorns of human passions. It is
the duty of the Sower to choose the best soil for the future crops. But he is held re-
sponsible only so far as that ability is directly connected with the failures, and that
such are solely due to it; it is the Karma of the individuals who receive the seeds by
asking for them, that will repay or punish those who fail in their duties to their HIGH-
9
ER SELF.
“4. WOE TO THE DESERTER, WOE ALSO TO ALL WHO HELP TO BRING HIS SOUL TO THE
POINT WHERE DESERTION FIRST PRESENTS ITSELF BEFORE HIS MIND’S EYE, AS THE
LESSER OF TWO EVILS. GOLD IN THE CRUCIBLE IS HE WHO STANDS THE MELTING
HEAT OF TRIAL, AND LETS ONLY THE DROSS BE BURNT OUT OF HIS HEART; ACCURSED
BY KARMIC ACTION WILL FIND HIMSELF HE WHO THROWS DROSS INTO THE MELTING-
POT OF DISCIPLESHIP FOR THE DEBASEMENT OF HIS FELLOW-PUPIL. AS THE MEM-
BERS TO THE BODY, SO ARE THE DISCIPLES TO EACH OTHER, AND TO THE HEAD AND
HEART WHICH TEACH AND NOURISH THEM WITH THE LIFE-STREAM OF TRUTH.
9
Blavatsky Collected Writings, (E.S. INTRODUCTION) XII pp. 501-2
10
“So shalt thou be in full accord with all that lives; bear love to men as though they were thy brother-pupils,
disciples of one Teacher, the sons of one sweet mother.” Vide Fragment III, in: Voice of the Silence, p. 49
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STARS AND STONES ON THE PATH
ESOTERIC MEMORANDUM
“5. AS THE LIMBS DEFEND THE HEAD AND THE HEART OF THE BODY THEY BELONG
TO, SO HAVE THE DISCIPLES TO DEFEND THE HEAD AND THE HEART OF THE BODY
11
THEY BELONG TO (in this case Theosophy ) FROM INJURY.”
“HE WHO WIPETH NOT AWAY THE FILTH WITH WHICH THE PARENT’S BODY MAY
HAVE BEEN DEFILED BY AN ENEMY, NEITHER LOVES THE PARENT NOR HONOURS
HIMSELF. HE WHO DEFENDETH NOT THE PERSECUTED AND THE HELPLESS, WHO
GIVETH NOT OF HIS FOOD TO THE STARVING NOR DRAWETH WATER FROM HIS
WELL FOR THE THIRSTY, HATH BEEN BORN TOO SOON IN HUMAN SHAPE.
“BEHOLD THE TRUTH BEFORE YOU: A CLEAN LIFE, AN OPEN MIND, A PURE HEART,
AN EAGER INTELLECT, AN UNVEILED SPIRITUAL PERCEPTION, A BROTHERLINESS
FOR ONE’S CO-DISCIPLE, A READINESS TO GIVE AND RECEIVE ADVICE AND IN-
STRUCTION, A LOYAL SENSE OF DUTY TO THE TEACHER, A WILLING OBEDIENCE TO
THE BEHESTS OF TRUTH, ONCE WE HAVE PLACED OUR CONFIDENCE IN, AND BE-
LIEVE THAT TEACHER TO BE IN POSSESSION OF IT; A COURAGEOUS ENDURANCE
OF PERSONAL INJUSTICE, A BRAVE DECLARATION OF PRINCIPLES, A VALIANT DE-
FENCE OF THOSE WHO ARE UNJUSTLY ATTACHED, AND A CONSTANT EYE TO THE
IDEAL OF HUMAN PROGRESSION AND PERFECTION WHICH THE SECRET SCIENCE
(Gupta-Vidya ) DEPICTS —
THESE ARE THE GOLDEN STAIRS UP THE STEPS OF WHICH THE LEARNER MAY CLIMB
12
TO THE TEMPLE OF DIVINE WISDOM.”
Good and evil are relative, and are intensified or lessened according to the con-
ditions by which man is surrounded. One who belongs to that which we call the
“useless portion of mankind,” i.e., the lay majority, is in many cases irresponsi-
ble. Crimes committed in Avidya (ignorance) involve physical but not moral re-
sponsibilities or Karma. Take, for example, the case of idiots, children, savages,
and other people who know no better. But the case of each of you, pledged to
the HIGHER SELF, is quite another matter. You cannot invoke this divine Witness
with impunity, and once that you have put yourselves under its tutelage, you
have asked the Radiant Light to shine into and search through all the dark
corners of your being; consciously you have invoked the divine justice of Karma
to take note of your motives, to scrutinize your actions, and to enter up all in
your account. The step is as irrevocable as that of the infant taking birth. Never
again can you force yourself back into the Matrix of Avidya and irresponsibility.
Resignation and return of your pledges will not help you. Though you flee to the
uttermost parts of the earth, and hide yourselves from the sight of men, or seek
oblivion in the tumult of the social whirl, that Light will find you out and light-
en your every thought, word, and deed. Are any of you so foolish as to suppose
that it is to poor, miserable H.P.B. you are giving your pledge? All she can do is
11
Blavatsky Collected Writings, (E.S. INTRODUCTION) XII p. 502
12
Ibid. XII pp. 502-3
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STARS AND STONES ON THE PATH
ESOTERIC MEMORANDUM
to send to each earnest one among you a most sincerely fraternal sympathy
and hope for a good outcome to your endeavors. Nevertheless, be not discour-
13
aged, but try, ever keep trying; twenty failures are not irremediable if followed
by as many undaunted struggles upward: is it not so that mountains are
climbed? And know further that if Karma relentlessly records in the Esoteri-
cist’s account bad deeds that in the ignorant would be overlooked, yet equally
true is it that each of his good deeds is, by reason of his association with the
14
Higher Self, an hundredfold intensified as a potentiality for good.
13
Read pages 40 and 63 in: The Voice of the Silence
14
Blavatsky Collected Writings, (E.S. INTRODUCTION) XII pp. 503-4
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Loyalty and devotion to Truth is the right attitude
The aspirant must unlearn all . . . my own principle has ever been to make the
that he knows, prepare himself Light of Truth, the beacon of my life. The words ut-
for martyrdom, and begin to tered by Christ eighteen centuries ago: “Believe and
learn a new alphabet on the you will understand,” can be applied in the present
lap of Mother Nature, every case, and repeating them with but a slight modifica-
letter of which will afford a tion, I may well say: “Study and you will believe.”
new insight to him, every
If a man would follow in the steps of Hermetic Phi-
syllable and word an
losophers, he must prepare himself beforehand for
unexpected revelation.
martyrdom. He must give up personal pride and all
selfish purposes, and be ready for everlasting en-
counters with friends and foes. He must be part,
once for all, with every remembrance of his earlier
ideas, on all and on everything. Existing religions,
knowledge, science must rebecome a blank book for
him, as in the days of his babyhood, for if he wants
to succeed he must learn a new alphabet on the lap
of Mother Nature, every letter of which will afford a
new insight to him, every syllable and word an un-
15
expected revelation.
Nature gives up her secrets No “wisdom from above” descends on any one save
and imparts true wisdom only on the sine qua non condition of leaving at the
to Philaletheians because they threshold of the Occult every atom of selfishness, or
love Truth for its own sake. desire for personal ends and benefit . . . Nature gives
up her innermost secrets and imparts true wisdom
only to him, who seeks truth for its own sake, and
who craves for knowledge in order to confer benefits
on others, not on his own unimportant personality.
And, as it is precisely to this personal benefit that
nearly every candidate for adeptship and magic
looks, and that few are they, who consent to learn
at such a heavy price and so small benefit for them-
selves in prospect — the really wise Occultists be-
come with every century fewer and rarer. How many
are there, indeed, who would not prefer the will-o’-
the-wisp of even passing fame to the steady and ev-
er-growing light of eternal, divine knowledge, if the
latter has to remain, for all but oneself — a light un-
16
der the bushel?
Morning Blossom by Vladimir Kush
15
Blavatsky Collected Writings, (H.P. BLAVATSKY TO HER CORRESPONDENTS) I pp. 127-28; [on unlearning and re-
learning.]
16
Ibid. (THE DUAL ASPECT OF WISDOM) XII p. 315
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STARS AND STONES ON THE PATH
LOYALTY AND DEVOTION TO TRUTH
17
Blavatsky Collected Writings, (THE FALL OF IDEALS) XII p. 34
18
Ibid. (MORALITY AND PANTHEISM) V pp. 336-37; [Later printings made clear that Mohini Mohun Chatterji was
the author of this article. — ED. PHIL.]
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STARS AND STONES ON THE PATH
LOYALTY AND DEVOTION TO TRUTH
Occultism requires loyalty and Unless one is prepared to devote to it his whole life,
devotion to Truth. Otherwise, the superficial knowledge of Occult Sciences will
the faint-hearted will be lead him surely to become the target for millions of
ridiculed and chaffed by the ignorant scoffers to aim their blunderbusses, loaded
masses and partake in the with ridicule and chaff, against. Besides this, it is in
terrible fate of Oedipus. more than one way dangerous to select this science
as a mere pastime. One must bear forever in mind
the impressive fable of Oedipus, and beware of the
same consequences. Oedipus unriddled but one-half
of the enigma offered him by the Sphinx, and caused
its death; the other half of the mystery avenged the
death of the symbolic monster, and forced the King
of Thebes to prefer blindness and exile in his des-
pair, rather than face what he did not feel himself
pure enough to encounter. He unriddled the man,
19
the form, and had forgotten God — the idea.
But Truth should not be sought In sum, I would advise all in general, that they
for intellectual acquisitiveness, would take into serious consideration the true and
pleasure, contempt of others, genuine ends of knowledge; that they seek it not ei-
profit, fame, honour, promo- ther for pleasure, or contention, or contempt of oth-
tion, and for other ers, or for profit, or fame, or for honour and
inferior ends. promotion, or such like adulterate or inferior ends;
but for the merit and emolument of life; and that
20
they regulate and perfect the same in charity.
A clean life is the first step “Observe,” writes the Master, “that the first of the
towards the Temple of Truth. steps of gold which mount towards the Temple of
Truth is — A CLEAN LIFE. This means a purity of body,
and a still greater purity of mind, heart, and spirit.”
19
Blavatsky Collected Writings, (H.P. BLAVATSKY TO HER CORRESPONDENTS) I p. 127; [on total commitment.]
20
Bacon: Advancement of Learning, Preface
21
Blavatsky Collected Writings, (E.S. INSTRUCTION No. III) XII pp. 596-97; [quoting a Master of Wisdom.]
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STARS AND STONES ON THE PATH
LOYALTY AND DEVOTION TO TRUTH
We should pray for a sound . . . “There is a very, VERY ancient maxim, far older
mind in a sound body. than the time of the Romans or the Greeks, more an-
cient that the Egyptians or Chaldeans. It is a maxim
all of them (Theosophists) ought to remember and live
accordingly. And it is that a sound and pure mind re-
22
quires a sound and pure body. Bodily purity every
adept takes precautions to keep. . . . Most of you
23
(Theosophists) know this.”
An outward looking mindset, Amid the early joys of existence, when we are still
trapped in the gloom and doom full of the vital energies of youth, we are yet apt,
of separateness, invariably each of us, at the first pang of sorrow, after a failure,
gives rise to pessimism. But or at the sudden appearance of a black cloud, to ac-
the abyss of despair has cuse life of it; to feel life a burden, and often to curse
its advantages: our being. This shows pessimism in our blood, but
at the same time the presence of the fruits of igno-
rance. As mankind multiplies, and with it suffering
(a) It encourages a mental U- — which is the natural result of an increasing num-
turn from exterior preoccupa- ber of units that generate it — sorrow and pain are
tions to interior realms of be- intensified. We live in an atmosphere of gloom and
ing. It is like a chink in the despair, but this is because our eyes are downcast
dark prison walls of earth-life, and rivetted to the earth, with all its physical and
through which breaks in a ray grossly material manifestations. If, instead of that,
of light from the eternal home, man proceeding on his life-journey looked — not
which, illuminating the inner heavenward, which is but a figure of speech — but
senses, whispers to the pris- within himself and centred his point of observation
oner in his shell of clay of on the inner man, he would soon escape from the
the origin and the dual coils of the great serpent of illusion. From the cradle
mystery of our being. to the grave, his life would then become supportable
24
and worth living, even in its worst phases.
(b) It is a tacit proof of the Pessimism — that chronic suspicion of lurking evil
presence in man of that which everywhere — is thus of a two-fold nature, and
knows, without being told, viz.: brings fruits of two kinds. It is a natural characteris-
— that there is another and a tic in physical man, and becomes a curse only to the
better life, once that the ignorant. It is a boon to the spiritual; inasmuch as it
curse of earth-lives makes the latter turn into the right path, and brings
is lived through. him to the discovery of another as fundamental a
truth; namely, that all in this world is only prepara-
tory because transitory. It is like a chink in the dark
prison walls of earth-life, through which breaks in a
22
[Cf. Juvenal’s “Mens sana in corpore sano” Satire X, line 356 — Kings Quotation 3724. “Νους υγειης εν
σωματι υγειη” of the Greeks, i.e., “a healthy mind in a healthy body.” The phrase has been taken from a longer
sentence, “Orandum est ut sit mens sana in corpore sano,” i.e., “We should pray for a sound mind in a sound
body,” which is different from the modern misinterpretation that “a healthy body can produce or sustain a
healthy mind.” It is the other way around ! — ED. PHIL.]
23
Blavatsky Collected Writings, (E.S. INSTRUCTION No. III) XII p. 597; [quoting a Master of Wisdom.]
24
Ibid. (THE ORIGIN OF EVIL) VIII p. 116
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STARS AND STONES ON THE PATH
LOYALTY AND DEVOTION TO TRUTH
25
Blavatsky Collected Writings, (THE ORIGIN OF EVIL) VIII pp. 116-17
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Charity and mercy, harmlessness and humbleness,
kindness and gentleness, define the right approach
Before you even think of . . . “we Hindus . . . are trying to spiritualize our
treading the path, purify the grosser material selves — while the American and
material self. Otherwise you European Spiritualists are endeavouring in the sé-
will end up degrading ance-rooms to materialize Spirits.” These words of
the Spiritual. wisdom well show the opposite tendencies of the
Eastern and the Western minds: namely, that while
the former are trying to purify matter, the latter do
29
their best to degrade Spirit.
You have to fathom the He who wants to follow the working of his inner self
mysteries of the heart, before and nature for the purpose of self-mastery, has to. . .
you can hope to unravel the strive to fathom the mysteries of the human heart in
mysteries of the soul. general, before he can hope to learn the whole truth
about the mysteries of his own soul. The power of
Occult self-introspection is too limited in its area if it
does not go beyond the Self, and the investigation of
isolated instances will remain forever fruitless if we
fail to work it out on firmly established principles.
We cannot do good to ourselves — on a higher plane
— without doing good to others, because each nature
reacts upon other natures; nor can we help others
30
without this help benefiting ourselves.
Superhuman powers are Siddhis, superhuman powers and accomplishments,
stones on the path. are only so many obstacles in the way of the jiva,
31
which longs for moksha.
26
Juvenal 8, 68; [Miremur te non tua.]
27
Seneca: Epistolæ Ad Lucilium — Mead’s Quotations
28
Trevelyan: History of England, Bk. 2, ch. 4
29
Blavatsky Collected Writings, (IS IT IDLE TO ARGUE FURTHER?) III pp. 392-93; [quoting Babu Nobin Krishna
Banerjee, President of the Adhi Bhoutic Bhratru Theosophical Society.]
30
Ibid. (E.S. INTRODUCTION) XII p. 491
31
Science of the Emotions, p. 519
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STARS AND STONES ON THE PATH
CHARITY, HARMLESSNESS, KINDNESS
Faculties and abilities will . . . When persons without a large preliminary train-
come naturally to those who ing in the real Wisdom-Religion seek knowledge on
are mentally and ethically fit the Occult plane, they are very apt, from inexperi-
to use them for the common ence and inadequate culture, to drift into black mag-
good. Mere desire for powers ic. I have no power to put you into communication
is a form of selfishness, and with any adept to guide you in a course of Occult
receives no encouragement study, nor would it be a service to you if the thing
from our Teachers. were possible. The Theosophical Society was not es-
tablished for any such purpose, nor could anyone re-
ceive instructions from an adept until he was ripe for
it. In other words, he must undergo a long prelimi-
nary training in knowledge, self-control, and the sub-
jugation of the lower nature before he would be in
any way fit for instruction on the higher planes.
What I recommend you to do is to study the elemen-
tary principles of Theosophy, and gain some idea of
your own nature as a human being and as an indi-
vidual, but drop entirely all ambition for knowledge
of powers which would be inappropriate to your pre-
32
sent stage . . .
If aroused prematurely, they . . . every member of our [theosophical] society who
will hinder rather than help. earnestly makes researches in every lawful branch
of occult science, has the chance of help from not on-
ly “chelas” but those who are higher than they. Pro-
vided always that they are themselves “living the life”
33
described in Hints on Esoteric Theosophy.
Self-interest can neither re- “It may be stated, however, that even those natural
veal the powers latent in man, forces cannot be discovered by any man who has not
nor can it alleviate the woes obtained the power of getting rid of his personality in
of the “Great Orphan.” some degree. That an emotional desire to help others
does not imply this freedom from personality may be
seen by the fact that, if you were now perfected in
unselfishness in the real sense, you would have a
conscious existence separate from that of the body
and would be able to quit the body at will: in other
words, to be free from all sense of self is to be an
34
Adept, for the limitations of self inhibit progress.”
32
Judge Letters, II (EXTRACTS ON THEOSOPHY AND THE T.S.) p. 110. When was asked to comment upon methods
for carrying out T.S.’ second object, HP Blavatsky explained: “To collect for the library at our head quarters of
Adyar, Madras, (and by the Fellows of their Branches for their local libraries), all the good works upon the
world’s religions that we can. To put into written form correct information upon the various ancient philoso-
phies, traditions, and legends, and disseminate the same in such practicable ways as the translation and publi-
cation of original works of value, and extracts from and commentaries upon the same, or the oral instructions
of persons learned in their respective departments.” — Key to Theosophy, p. 47
33
Blavatsky Collected Writings, (COMMENT ON “AN EXCELLENT MAGIC MIRROR”) IV p. 356; [Hints on Esoteric The-
osophy, No. I, was published anonymously by Allan O. Hume in April, 1882.]
34
Judge Letters, I (xiv) p. 54; [quoting Blavatsky’s “Practical Occultism.”]
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CHARITY, HARMLESSNESS, KINDNESS
Take heed of the words of “Hear also the words of the Master, taken from Sin-
a Master of Wisdom. nett’s The Occult World. ‘Perhaps you will better ap-
preciate our meaning when told that in our view the
highest aspirations for the welfare of humanity be-
come tainted with selfishness if, in the mind of the
philanthropist, there lurks the shadow of a desire for
self-benefit or a tendency to do injustice, even when
these exist unconsciously to himself.’
35
Judge Letters, I (xiv) pp. 54-55; [quoting Blavatsky’s “Practical Occultism.”]
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36
Science of the Emotions, pp. 515-16 fn. et seq.
37
Blavatsky Collected Writings, (FORLORN HOPES) XII p. 392; [& quoting Luke vi, 31.]
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And from William Quan Judge: “There is never any need to worry” if you surrender
yourself to the Law. The good law looks out for all
things, and all we have to do is our duty as it comes
along from day to day. Nothing is gained by worrying
about matters and about the way people do not re-
spond. In the first place, you do not alter people,
and in the second, by being anxious as to things,
you put an occult obstacle in the way of what you
want done. It is better to acquire a lot of what is
called carelessness by the world, but is in reality a
calm reliance on the law, and a doing of one’s own
duty, satisfied that the results must be right, no
38 matter what they may be. Think that over, and try
to make it a part of your inner mind that it is no use
to worry; that things will be all right, no matter what
comes, and that you are resolved to do what you see
39
before you, and trust to Karma for all the rest.
Silently and quietly Silentio, my dear, is almost as good as patience. He
endure what life brings, laughs best who does it last, and time is a devil for
grinding things. . . . Use the time in getting calmness
and solid strength, for a big river is not so because it
40
has a deep bed, but because it has VOLUME.
Without expecting neither It is not necessary to be conscious of the progress
plaudits nor feedback. one has made. . . . We make a good deal of progress
in our inner, hidden life of which we are not at all
conscious. We do not know of it until some later life.
So, in this case, many may be quite beyond the ob-
stacles and not be conscious of it. It is best to go on
with duty, and to refrain from this trying to take
stock and measuring of progress. All of our progress
is in the inner nature, and not in the physical where
lives the brain . . . The apparent physical progress is
evanescent. It is ended when the body dies, at which
time, if the inner man has not been allowed to guide
us, the natural record against us will be a cipher, or
failure.” Now, as the great Adepts live in the plane of
our inner nature, it must follow that they might be
actively helping every one of us after the date re-
ferred to, and we, as physical brain men, not be
41
conscious of it on this plane.
38
Four Strong Winds by David Rankine
39
Judge Letters, II (ON WISDOM IN ACTION) p. 125
40
Ibid. II p. 129
41
Ibid. II (ON OCCULT PHILOSOPHY) pp. 114-15
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For, “Brave soldiers need . . . nor constant encouragement. Pursue the lines
neither orders” . . . laid down long ago and “we will look out for re-
42
sults.”
Pristine efforts cannot be The efforts of those members who benefit the Cause
thwarted by criticism should never be impeded by criticism on the part of
and apathy. others who do nothing, but all should be encouraged
and as much help given as is possible, even if that
assistance be limited through circumstances to mere
encouragement. Every sincerely based work for the-
osophy will bear good fruit, no matter how inappro-
priate it may appear in the eyes of those members
who have set to themselves and everybody else only
43
one definite plan of action.
Nor can anyone hide But in the presence of Virtue men do many evil and
from the all-seeing Law. ugly things, supposing that they are not regarded by
her because they do not see her. Yet she is present
everywhere because she is immortal, and she hon-
ours those who are good to her, but casts off the
bad. Therefore, if men knew that she is watching
them, they would be impatient to undergo the toils
and the discipline by which she is hardly to be cap-
44
tured, and would achieve her.
“Are you willing to have great honour? I will give you
45
a great empire: obtain dominion over yourself.”
Woe to those who live . . . Stagnation and death is the future of all that
without suffering. vegetates without a change. And how can there be
any change for the better without proportionate suf-
fering during the preceding stage? Is it not those on-
ly who have learnt the deceptive value of earthly
hopes and the illusive allurements of external nature
who are destined to solve the great problems of life,
pain, and death? . . . If our modern philosophers —
preceded by the mediaeval scholars — have helped
themselves to more than one fundamental idea of
antiquity, theologians have built their God and his
Archangels, their Satan and his Angels, along with
the Logos and his staff, entirely out of the dramatis
46
personae of the old heathen Pantheons.
42
Echoes of the Orient, I p. lvi; [quoting Master Morya.]
43
Blavatsky Collected Writings, (E.S. INTRODUCTION) XII p. 498
44
Xenophon: Kynegetiké (On Hunting), 12.18-19, 21-1; tr. Marchant
45
Plotinus quoting Seneca in: Ennead I, ii; tr. Taylor
46
Secret Doctrine, II p. 475
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Prerequisites for study and self-knowledge
47
Cicero: Tusculan Disputations II, I; tr. Yonge
48
Blavatsky Collected Writings, (SELF-KNOWLEDGE) VIII p. 108; [authorship presumed by Blavatsky.)
49
Ibid. (A FEW QUESTIONS TO “HIRAF”) I p. 116
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There is nothing new under the . . . modern sciences and speculations are but the
50
Sun, nothing new except réchauffé dishes of antiquity; the dead bones (served
51
what is forgotten. with a sauce piquante of crass materialism, to dis-
guise them) of the intellectual repasts of the gods.
Ragon was right in saying in his Maçonnerie Occulte,
that “Humanity only seems to progress in achieving
one discovery after the other, whereas in truth it on-
ly finds that which it had lost. . . . And now modern
52
thinkers begin to rediscover them once more.”
The aim of education proper is . . . the art of revealing to the young or ignorant the
art of revealing to the ignorant existence of an atmosphere above them and about
the world of thought and law, them of which they do not, or but dimly, dream; of
of marvels and of mysteries, teaching them to desire and aspire to it; of unlocking
of moral beauty and ideal for them one or more of all its myriad gates — a
truth, that lies within us world of thought and law, of marvels and of myster-
and about us. ies, of moral beauty and ideal truth, beginning haply
where they had hoped all need of effort ended; a glo-
rious region, out of which conceit or sloth may keep
them, but which besets them always and on every
side, and yet soars far above the foggy belt of highest
man’s attainment. To give them the upward glance,
the initiated eye; to let in “the light that never was
on sea or land”; to show that “heaven lies about
us,” not only “in our infancy”; to help dispel those
“shades of the prison-house” which never ought to
53
“close about the growing boy.”
The aim of science proper is to Michael Polanyi showed that “the Modern distinction
trace unity in diversity and to between objective and subjective knowing was an il-
sum up the laws that govern lusion. For Polanyi, all knowing was best categorized
its manifold operations as “personal”; that is, being dependent upon the
54
in Nature. commitment of the knower within a community of
shared values. Further, he showed how all explicit or
articulate knowledge (i.e., knowledge that could be
expressed in a language) inherently depends upon
knowledge that is tacit, either as unexpressed or in-
55
expressible.
50
Cf. Ecclesiastes i, 9
51
Attributed to Mlle Bertin, Milliner to Marie-Antoinette; (Il n’y a de nouveau que ce qui est oublié.) — King’s
Quotations
52
Blavatsky Collected Writings, (THE BABEL OF MODERN THOUGHT) XIII p. 85. Cf. “The learned Belgian Mason
would be nearer the mark by adding a few more ciphers to his four thousand years.” Ibid. fn.
53
Rhoades J. The Training of the Imagination. London: John Lane, The Bodely Head & New York: John Lane
Co, 1908; [& paraphrasing Wordsworth. See full text in our “Down to Earth” series — ED. PHIL.]
54
Cf. W. Stanley Jevon’s Principles of Science (1874) and Karl Pearson’s Grammar of Science (1892).
55
http://www.science-spirit.org/article_detail.php?article_id=139
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PREREQUISITES FOR STUDY AND SELF KNOWLEDGE
56
Blavatsky Collected Writings, (SPIRITUAL PROGRESS) VI p. 334
57
Mavalankar D.K. Contemplation (III). In: The Theosophist, Vol. V (11), August, 1884, pp. 267-68. Repr. in:
Eek S. Damodar and the Pioneers of the Theosophical Movement. Adyar: T.P.H., 1965; p. 399
58
Spinoza: The Emendation of the Intellect, etc., In: Curley E (Ed. & Tr.) The Collected Works of Spinoza. Vol. I,
Princeton: Princeton University Press, 1985; pp. 100-1
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STARS AND STONES ON THE PATH
PREREQUISITES FOR STUDY AND SELF KNOWLEDGE
One has to take into account One habit of these second-class producers [of the
that many of the extant San- vast literature of Hindu religion and philosophy] is
skrit authorities are far particularly deceptive. They sometimes ascribe their
from being sacred. production to some well-known sage and thus try to
gain for it a status which it could not otherwise ac-
quire. . . . Many ordinary literary productions which
would have soon died a natural death and would
have been completely forgotten have been kept alive
by their association with a name of hallowed
memory. The real difficulty in all such cases is that
many people are either put on the wrong scent or at-
tach an importance to what is written in these books
which they would not otherwise do. So let the reader
be wary in accepting the authorship of the books
which have come down under high-sounding names.
And let him not make the mistake of believing that
everything which is written in Sanskrit is God’s own
59
truth.
For, no truly esoteric doctrines . . . outside of the few places where secret MSS. are
were ever written. Many things stored for ages, no esoteric doctrines were ever writ-
are orally explained, and ten and plainly explained; otherwise they would have
always have been. lost long ago their very name. There is such a thing
as an “unwritten” Kabbala, as well as a written one,
even in the West. Many things are orally explained,
60
and always have been.
In any case, intellectual study But book learning — and here I refer only to the
alone is never enough, unless subject of Occultism — vast as it may be, will always
corroborated by application, prove insufficient even to the analytical mind, the
practice, and experience. most accustomed to extract the quintessence of
truth, disseminated throughout thousands of con-
tradictory statements, unless supported by personal
61
experience and practice.
Which are the best safeguards Unselfishness, Altruism in theory and practice,
likely to aid the mind and desire to do the will of the Higher Self which is the
protect it from error? “Father in Heaven,” devotion to the human race.
Subsidiary to these are discipline, correct thinking,
62
and good education.
59
Taimni I.K. Gayatri. Adyar: Theosophical Publishing House, 1978; p. 10
60
Blavatsky Collected Writings, (TETRAGRAMMATON) VIII p. 158
61
Ibid. (A FEW QUESTIONS TO “HIRAF”) I p. 103; [cf. “He who has no personal knowledge but has only heard of
many things cannot understand the meaning of scriptures even as a spoon has no idea of the taste of the
soup.” — Mahabharata II, 55, I; also cf. “This book is not long, one sees that at a glance. And shortness does
always a folly enhance.” From the frontispiece of a collection of Joyeux épigrammes of La Giraudière, 1633. (Ce
livre n’est pas long, on le voit en une heure; La plus courte folie est toujours la meilleure.) King’s Quotation 635
62
Ibid. (CONVERSATIONS ON OCCULTISM) IX pp. 400L-400M; [on “What mental attitude and aspiration are the
best safeguards . . . likely to aid the mind in the[se] searches to reject error and not let it fly into the brain? ” ]
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Alas, too many Theosophists In too many cases the members of the Theosophical
are content to read books and Society content themselves with a somewhat super-
too few strive to further the ficial study of its books, without making any real
interests of Brotherhood. contribution to its active work. If the Society is to be
a power for the good in this and other lands, it can
only bring about this result by the active co-
operation of every one of its members, and we would
earnestly appeal to each of them to consider careful-
ly what possibilities of work are within his power,
and then to earnestly set about carrying them into ef-
fect. Right thought is a good thing, but thought
alone does not count for much unless it is translated
into action. There is not a single member in the So-
ciety who is not able to do something to aid the
cause of truth and universal brotherhood; it only
depends on his own will, to make that something an
63
accomplished fact.
Atlas of Wonder by Vladimir Kush
63
Blavatsky Collected Writings, (SPIRITUAL PROGRESS) VI p. 336
64
Ibid. (MISTAKEN NOTIONS ON THE SECRET DOCTRINE ) XII p. 235
65
Cf. ibid. (ECHOES FROM INDIA – WHAT IS HINDU SPIRITUALISM?) II p. 79
66
Ibid. (MISTAKEN NOTIONS ON THE SECRET DOCTRINE ) XII p. 236
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STARS AND STONES ON THE PATH
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Key occult terms that will have The alternative of moving for ever in a vicious circle
to be understood by neophytes faces the European student of Occult philosophy,
include: who begins his study before having made himself
familiar with the technical mode of thought and
Spirit and Matter,
peculiarity of expression of its teachers. His first
Force and Space;
necessity is, to know the esoteric views of the ulti-
Reality and Unreality mate nature of Spirit, of Matter, Force and Space;
Formless and Form, the fundamental and axiomatic theories as to the
Dream and Waking. Reality and Unreality, Form and the Formless (rupa
Subjective and Objective, and a-rupa), dream and waking. Especially should
both as sensuous and as he master — at least approximately — the distinc-
psychic perceptions. tion between the “objective” and the “subjective” in
the living man’s sensuous perceptions and the same
67
as they appear to the psychic perceptions entity.
Arguments, contentions . . . the attitude of mind in which the teachings given
objections, and dissensions are to be received is that which shall tend to develop
about the Teachings stifle the faculty of intuition. The duty of members in this
intuition and are likely to respect is to refrain from arguing that the state-
sever the link between ments made are not in accordance with what other
Guru and Chela. people have said or written, or with their own ideas
upon the subject, or that, again, they are apparently
contrary to any accepted system of thought or
philosophy. Practical esoteric science is altogether
sui-generis. It requires all the mental and psychic
powers of the student to be used in examining what
is given, to the end that the real meaning of the
Teacher may be discovered, as far as the student
can understand it. He must endeavor as much as
possible to free his mind, while studying or trying to
carry out that which is given him, from all the ideas
which he may have derived by heredity, from educa-
tion, from surroundings, or from other teachers. His
mind should be made perfectly free from all other
thoughts, so that the inner meaning of the instruc-
tions may be impressed upon him apart from the
words in which they are clothed. Otherwise, there
is constant risk of his ideas becoming as coloured
with preconceived notions as those of the writers of
certain otherwise excellent works upon esoteric sub-
jects who have made the occult tenets more subser-
68
vient to modern Science than to occult truth.
67
Blavatsky Collected Writings, (THE REAL AND THE UNREAL – REPLY I: DEVACHAN) V p. 74; [on a misunderstand-
ing arising “from a natural misconception of the sense in which certain terms are made use of rather from any
‘inconsistent language’ used.”]
68
Ibid. (E.S. INTRODUCTION) XII pp. 492-93; [cf. “ . . . additional help, instruction, and enlightenment, will come
from the inner planes of being, and will, as said, always be given when deserved.” Ibid. p. 492.]
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69
House of Ill Fame (detail) by Hieronymus Bosch, 1500
70
[Cf. “If appearances are deceitful, then they do not deserve any confidence when they assert what appears to
them to be true.” Diogenes — ED. PHIL.]
71
Blavatsky Collected Writings, (QUESTIONS ANSWERED ABOUT YOGA-VIDYA) III pp. 29-30; [“Is asceticism neces-
sary for Yoga? ” ]
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Co-operation with Nature, diligent study, fortitude and
perseverance in the face of adversity and, above all, un-
conditional love for humanity and all that lives, make up
the right conduct
Aspirants to the narrow and The first and most important step in occultism is to
thorny Path should be deeply learn how to adapt your thoughts and ideas to your
studying the philosophy of plastic potency. . . .
Occultism before entering
No one should go into occultism or even touch it be-
upon the practical training.
fore he is perfectly acquainted with his own powers,
and that he knows how to commensurate it with his
actions. And this he can do only by deeply studying
the philosophy of Occultism before entering upon
the practical training. Otherwise, as sure as fate —
76
HE WILL FALL INTO BLACK MAGIC.
One must ascend the Golgotha The real “Path” to esoteric knowledge is very differ-
77
of sentient life step by step, ent. Its entrance is overgrown with the brambles
unaided, by his own initiatives of neglect, the travesties of truth during long ages
and exertions, ever moving block the way, and it is obscured by the proud con-
onward and upward. tempt of self-sufficiency and with every verity dis-
torted out of all focus. To push over the threshold
alone, demands an incessant, often unrequited labor
of years, and once on the other side of the entrance,
the weary pilgrim has to toil up on foot, for the nar-
72
Arnold: Literature and Dogma, I, 31
73
Ovid: In Liviam 447; [Quid numeras annos? vixi maturior annis | Acta senem faciunt; hæc numeranda tibi.]
74
Goethe: Iphigenie I, ii; [Ein unnütz Leben ist ein früher Tod.]
75
Ethical fragments of Hierocles Preserved by Stobaeus. [Fraternal Love 420 & note 7, pp. 440-41; tr. Guthrie?]
76
Blavatsky Collected Writings, (DIALOGUE BETWEEN THE TWO EDITORS) X p. 226
77
[As opposed to that preferred by the modern student who “demands and expects that his ‘Path’ shall be en-
gineered with all the selfish craft of modern comfort, macadamized, laid out with swift railways and telegraphs,
and even telescopes, through which he main, while sitting at his ease, survey the works of other people; and
while criticising them, look out for the easiest, in order to play at the Occultist and Amateur Student of Theoso-
phy.” — v.s., ED.]
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78
Blavatsky Collected Writings, (MISTAKEN NOTIONS ON THE SECRET DOCTRINE ) XII p. 236
79
Ibid. (MORALITY AND PANTHEISM) V p. 337; [Later printings made clear that Mohini Mohun Chatterji was the
author of this article. — ED. PHIL.]
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80
[“In the world but not of the world” . . . happens to be a convenient para-scripture (we have quite a few of
them today), invented by a third-century Sophist (Diognetos), to the great satisfaction of the church members,
who were rapidly becoming very worldly. The passage as it appears in the scriptures says quite the opposite:
“For [whatsoever] that is in the world . . . is not of the Father, but is of the world” (1 John ii, 16). See “Hermes &
John on the Father of things in the World” in our Mystic Verse and Insights Series. — ED. PHIL.]
81
Blavatsky Collected Writings, (E.S. INSTRUCTION No. I) XII pp. 537-38
82
Voice of the Silence, frag. II vs. 135, p. 31
83
Blavatsky Collected Writings, (MORALITY AND PANTHEISM) V p. 338; [Later printings made clear that Mohini
Mohun Chatterji was the author of this article. — ED. PHIL.]
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The physical inactivity of a A few words must here be said about the physical
Mahatman or a Raja Yogin is inactivity of the Yogi or the Mahatma. Inactivity of
quite different from the that the physical body (sthula sarira) does not indicate
of solitary fakirs, hermits, a condition of inactivity either on the astral or the
and Hatha Yogins. spiritual plane of action. The human spirit is in its
highest state of activity in samadhi, and not, as is
generally supposed, in a dormant quiescent condi-
tion.
The former are working for . . . the initiatory training of a true Vedantin Raja
mankind on high spiritual Yogi must be nourishing of a sleepless and ardent
realms; the latter are afflicted desire of doing all in his power for the good of man-
from spiritual selfishness here, kind on the ordinary physical plane, his activity be-
on Earth, the plane of illusion, ing transferred, however, to the higher astral plane
and the greatest of all hells. 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. . .
“For one, walking beyond the three gunas — Sattva,
Rajas and Tamas — what duty or what restriction is
there? ” — in the consideration of men, walled in on
84
all sides by the objective plane of existence.
Stop pushing yourself forward. Begin by trying to conquer the habit, almost univer-
sal, of pushing yourself forward. This arises from
personality. Do not monopolize the conversation.
Keep in the background. If some one begins to tell
you about himself and his doings, do not take first
chance to tell him about yourself, but listen to him
and talk solely to bring him out. And when he has
finished, suppress in yourself the desire to tell about
yourself, your opinions and experiences. Do not ask
a question unless you intend to listen to the answer
and inquire into its value. Try to recollect that you
are a very small affair in the world, and that the
people around do not value you at all and grieve
not when you are absent. Your only true greatness
lies in your inner true self and it is not desirous of
obtaining the applause of others. If you will follow
these directions for one week you will find they will
take considerable effort, and you will begin to dis-
cover a part of the meaning of the saying, “Man,
85
know thyself.”
84
Blavatsky Collected Writings, (MORALITY AND PANTHEISM) V pp. 338, 339; [quoting & translating Mahanirvana
Tantra’s “Charanti trigunatite ko vidhir ko nishedhova.” Later printings made clear that Mohini Mohun Chat-
terji was the author of this article. — ED. PHIL.]
85
Judge Letters, II (ON OCCULT PHILOSOPHY) p. 114
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“Be restrained, be liberal, “We appeal, therefore, to all who wish to raise them-
be merciful.” selves and their fellow creatures — man and beast
— out of the thoughtless jog trot of selfish everyday
life. It is not thought that Utopia can be established
in a day; but, through the spreading of the idea of
Universal Brotherhood, the truth in all things may
be discovered. What is wanted is true knowledge of
the spiritual condition of man, his aim, and destiny.
Such a study leads us to accept the utterance of
Prajapati to his sons: ‘Be restrained, be liberal, be
86
merciful; it is the death of selfishness’.”
Forget yourself in the midst Forgetfulness of the personal Self and sincere altru-
of so many selves. ism are the first and indispensable requisites in the
training of those who are to become “White Adepts”
87
either in this or a future incarnation.
Consider whether “turning the The Sermon of the Mount, which is the very embod-
other cheek” may encourage iment of Christ’s teachings — Christianity in
offenders to re-offend. a nut-shell, so to say — is a code of preeminently
practical as also impracticable rules of life, of daily
observances, yet all on the plane of matter-of-fact
earth-life. When you are told to turn your left cheek
to him who smites you on the right, you are not
commanded to deny the blow, but on the contrary
to assert it by meekly bearing the offence; and in or-
der not to resist evil, to turn (whether metaphorically
or otherwise) your other cheek — i.e., to invite your
88
offender to repeat the action.
Forgive and Forget? “We should freely forgive, but forget rarely,”
says Colton.
“I will not be revenged, and this I owe to my ene-
my; but I will remember, and this I owe to myself.”
This is real practical wisdom. It stands between the
ferocious
“Eye for eye, and tooth for tooth”
of the Mosaic Law, and the command to turn the left
cheek to the enemy when he has smitten you on the
89
right. Is not the latter a direct encouraging of sin?
86
Judge Letters, II (xxii) p. 105; [quoting from the opening volume of The Path.]
87
Blavatsky Collected Writings, (E.S. INTRODUCTION) XII p. 491
88
Ibid. (CHRISTIAN SCIENCE) X p. 37
89
Ibid. (FROM THE NOTE BOOK OF AN UNPOPULAR PHILOSOPHER) VIII p. 138; [cf. “Forgive your enemies, but never
forget their names” — J.F. Kennedy ]
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STARS AND STONES ON THE PATH
BOUNDLESS LOVE FOR HUMANITY AND ALL BEINGS
Stop abusing and tormenting Very properly, therefore, will the philosopher, and
animals, and eating their flesh. who is also the priest of the God that is above all
things, abstain from all animal food, in consequence
of earnestly endeavouring to approach through
90
himself alone to the alone God, without being
91
disturbed by any attendants.
Desist from gossiping. No one should be taking information to another, for
Gossip fans flames ! it fans a flame . . . Retire into your own silence and
let all others be in the hands of Karma, as we all are.
“Karma takes care of its own.” It is better to have no
side, for it is all for the Master and He will look out
for all if each does just right, even if, to their view,
another seems not to do so. By our not looking at
their errors too closely, the Master will be able to
92
clear it all off and make it work well.
Condemn the sin, To mete one measure for all, is holier and more di-
not the Sinner. vine than to help one’s country in its private ambi-
tion of aggrandizement, strife or bloody wars in the
name of GREEDINESS and SELFISHNESS. “Severe de-
nunciation is a duty to truth.” It is; on condition,
however, that one should denounce and fight
against the root of evil and not expend one’s fury
by knocking down the irresponsible blossoms of its
plant. The wise horticulturist uproots the parasitic
herbs, and will hardly lose time in using his garden
93
shears to cut off the heads of the poisonous weeds.
Capital punishment is nothing but a relic of Jewish
94
barbarity.
Do not set yourself as example . . . if not all of us live up to our highest ideal of wis-
to others, for “the camel can- dom, it is only because we are men, not gods, after
not see its own hump.” all. But there is one thing, however, we never do
(those in the esoteric circle, at any rate): we set our-
selves as examples to no men, for we remember well
that precept in Amagandha Sutta that says: “Self-
praise, disparaging others, conceit, evil communica-
tions (denunciations), these constitute (moral) un-
90
Conformably to this, the Pythagorean Demophilus beautifully observes, Γυμνος αποσταλεις σοφος, γυμνιτευων
καλεσει τον πεμψαντα˙ μονου γαρ του μη τοις αλλοτριοις πεφορτισμενου επικοος ο θεος. I.e., “The wise man being
sent hither naked, should naked invoke him by whom he was sent. For he alone is heard by divinity, who is not
burdened with things of a foreign nature.”
91
Taylor T. (Tr. & Comm.). Select Works of Porphyry: On the Abstinence from Animal Food. (1st ed. 1823); Frome:
The Prometheus Trust, 1999 (2nd ed.); bk. 2 ¶ 49, p. 73
92
Judge Letters, II (ON WISDOM IN ACTION) p. 124
93
Blavatsky Collected Writings, (IS DENUNCIATION A DUTY?) X p. 200
94
Ibid. (CAPITAL PUNISHMENT) XII p. 238
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STARS AND STONES ON THE PATH
BOUNDLESS LOVE FOR HUMANITY AND ALL BEINGS
95
Blavatsky Collected Writings, (WHAT SHALL WE DO FOR OUR FELLOW-MEN?) XI p. 471
96
Ibid. (CONVERSATIONS ON OCCULTISM) IX pp. 103-4
97
Ibid. ( KARMIC VISIONS) IX p. 330. First published in Lucifer, Vol. II, No. 10, June 1888, pp. 311-322 (Part 6 of
11) signed Sanjna, nom de plume of H.P. Blavatsky.
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Stones on the Path
The aspirant must choose . . . It is useless and vain to endeavour to unite the
between the life of the World two, for no one can serve two masters and satisfy
and the life of Occultism. both. No one can serve his body and the higher Soul,
and do his family duty and his universal duty, with-
After a pledge is given, any out depriving either one or the other of its rights; for
sensual or even mental self- he will either lend his ear to the “still small voice”
gratification will forfeit and fail to hear the cries of his little ones, or, he will
the power of spiritual listen but to the wants of the latter and remain deaf
discrimination. to the voice of Humanity. It would be a ceaseless, a
maddening struggle for almost any married man,
who would pursue true practical Occultism, instead
of its theoretical philosophy. For he would find him-
self ever hesitating between the voice of the imper-
sonal divine love of Humanity, and that of the
personal, terrestrial love. And this could only lead
him to fail in one or the other, or perhaps in both his
duties. Worse than this. For, whoever indulges after
having pledged himself to OCCULTISM in the gratifica-
tion of a terrestrial love or lust, must feel an almost
immediate result; that of being irresistibly dragged
from the impersonal divine state down to the lower
plane of matter. Sensual, or even mental self-
gratification, involves the immediate loss of the pow-
ers of spiritual discernment; the voice of the MASTER
can no longer be distinguished from that of one’s
passions or even that of Dugpa; the right from
100
Bailarina na barra by Fernando Botero wrong; sound morality from mere casuistry.
98
In Rufinum I, 215. (Vivitur exiguo melius: | natura beatis omnibus esse dedit, | si quis cognoverit uti.)
99
Blavatsky Collected Writings, (A FEW QUESTIONS TO “HIRAF”) I p. 101
100
Ibid. (OCCULTISM VERSUS THE OCCULT ARTS) IX pp. 258-59
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STARS AND STONES ON THE PATH
STONES ON THE PATH
And, regardless of motive, the And once being mistaken and having acted on their
renegade will retrogress and mistakes, most men shrink from realising their er-
sink deeper into the mire. ror, and thus descend deeper and deeper into the
mire. And, although it is the intention that decides
primarily whether white or black magic is exercised,
yet the results even of involuntary, unconscious sor-
cery cannot fail to be productive of bad Karma.
Enough has been said to show that sorcery is any
kind of evil influence exercised upon other persons,
who suffer, or make other persons suffer, in conse-
quence. Karma is a heavy stone splashed in the qui-
et waters of Life; and it must produce ever widening
circles of ripples, carried wider and wider, almost ad
infinitum. Such causes produced have to call forth
effects, and these are evidenced in the just laws of
101
Retribution.
Only implicit faith to the Besides the danger expressed above, the difficulties
Teachings and explicit service to becoming a practical Occultist in this country, are
to mankind can admit the next to insurmountable. Barrier upon barrier, obsta-
disciple to the Kingdom cles in every form and shape will present themselves
of Heaven. to the student; for the Keys of the Golden Gate lead-
ing to the Infinite Truth, lie buried deep, and the
gate itself is enclosed in a mist which clears up only
before the ardent rays of implicit Faith. Faith alone,
one grain of which as large as a mustard-seed, ac-
cording to the words of Christ, can lift a mountain,
is able to find out how simple becomes the Cabala to
the initiate, once that he has succeeded in conquer-
102
ing the first abstruse difficulties.
“Paradox would seem to be the . . . The paradoxes of occultism must be lived, not
natural language of occultism. uttered only. Herein lies a great danger, for it is only
. . . And the paradox is one not too easy to become lost in the intellectual contem-
in words only, but in action, in plation of the path, and so to forget that the road
103
the very conduct of life. . . . ” can only be known by treading it.
Neither success nor safety is It is this pernicious doctrine of ever relying upon ex-
to be found outside self- traneous help that leads to the collapse — physical,
development. mental, moral, and spiritual — of well-meaning, but
weak and unbalanced minds. It slays the patient of
the mesmeriser and the mental healer, the neophyte
104
of the sorcerer, and the dilettante of Reform.
101
Blavatsky Collected Writings, (OCCULTISM VERSUS THE OCCULT ARTS) IX p. 259
102
Ibid.
103
Ibid. (THE GREAT PARADOX) VIII p. 125
104
Ibid. (CHRISTIAN OR MENTAL SCIENCE) X p. 96
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STARS AND STONES ON THE PATH
STONES ON THE PATH
Woe to those who, driven It is certainly not the fault of the minority of true
by selfishness and vanity, Theosophists, who do try to follow the path and who
dissent from the ideals of the make desperate efforts to reach it, if the majority of
ideals of the Theosophical their fellow members do not. It is not to them there-
105
Society and its motto. fore that this is addressed, but to those who, in
their fierce love of Self and their vanity, instead of
trying to carry our the original programme to the
best of their ability, sow broadcast amongst the
members the seeds of dissension; to those whose
personal vanity, discontentment and love of power,
often ending in ostentation, give the lie to the origi-
106
nal programme and to the Society’s motto.
Disunity is the first condition Those who desire to succeed in abstract or practical
of failure. Rivalry, the second. Theosophy, must remember that disunity is the first
condition of failure. Let a dozen determined and
united Theosophists get together. Let them work
together, each one according to his taste, along this
or another line of universal science, if he so prefers,
just as long as each is in sympathy with his neigh-
bour. This will be beneficial even to ordinary mem-
bers who do not care for philosophical research. If
such a group, selected on the basis of esoteric rules,
were formed amongst mystics alone; if they pursued
truth, helping each other with whatever light they
may have, we guarantee that each member of such a
group would make more progress in the sacred sci-
ence in one year, than he would make in ten years
on his own. In Theosophy, what is required is emu-
lation and not rivalry; otherwise, he who boasts of
Broken Column (1944) Frida Kahlo being the first, will be the last. In true Theosophy, it
107
is the least who becomes the greatest.
105
[Article on “The Theosophical Society: Its Mission and Its Future.”]
106
Blavatsky Collected Writings, (THE THEOSOPHICAL SOCIETY) X p. 77
107
Ibid. (THE BEACON OF THE UNKNOWN) XI p. 275
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Chelas, Disciples, Sravakas, Upasans: united in thought
and deed
The sine qua non of “Chelaship It should never be forgotten that Occultism is con-
is a spirit of absolute unself- cerned with the inner man who must be strength-
ishness and devotion to Truth; ened and freed from the dominion of the physical
then follow self-knowledge body and its surroundings, which must become his
and self-mastery.” servants. Hence the first and chief necessity of
Chelaship is a spirit of absolute unselfishness and
devotion to Truth; then follow self-knowledge and
self-mastery. These are all-important; while outward
observance of fixed rules of life is a matter of sec-
109
ondary moment.
Chelaship is a psychic Chelaship was defined, the other day, by a Mahatma
resolvent, which eats away as a “psychic resolvent, which eats away all dross
all dross and leaves only and leaves only the pure gold behind.” If the candi-
the pure gold behind.” date has the latent lust for money, or political chi-
canery, or materialistic scepticism, or vain display,
or false speaking, or cruelty, or sensual gratification
of any kind, the germ is almost sure to sprout; and
so, on the other hand, as regards the noble qualities
110
of human nature. The real man comes out.
Real gurus are not simply A “Chela” then, is one who has offered himself or
Adepts in Occult Sciences: herself as a pupil to learn practically the “hidden
they are Living Men of pro- mysteries of Nature and the psychical powers latent
found knowledge and noble in man.” The spiritual teacher to whom he proposes
ethics. They are masters of his candidature is called in India a Guru; and the re-
human nature and of the al Guru is always an Adept in the Occult Science. A
secrets of Nature herself. 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
108
Everard J. (Tr.). The Divine Pymander of Hermes Mercurius Trismegistus. (1st ed. 1650); San Diego: Wizards
Bookshelf, 1994. (Secret Doctrine Reference Series); bk. 7 ¶ 28-31, p. 44
109
Blavatsky Collected Writings, (A FEW QUERIES) XI p. 301
110
Ibid. (CHELAS AND LAY CHELAS) IV p. 613
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STARS AND STONES ON THE PATH
DISCIPLES UNITED IN THOUGHT AND DEED
111
Blavatsky Collected Writings, (CHELAS AND LAY CHELAS) IV p. 607
112
Ibid. (“THE THEOSOPHICAL MAHATMAS”) VII pp. 242-43
113
Ibid. p. 243
114
Ibid. (E.S. INSTRUCTION No. III) XII p. 597; [quoting a Master of Wisdom.]
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STARS AND STONES ON THE PATH
DISCIPLES UNITED IN THOUGHT AND DEED
“The results have been far But since the advent of the Theosophical Society,
from encouraging so far, and it one of whose arduous tasks it was to reawaken in
is to show these unfortunates the Aryan mind the dormant memory of the exist-
the cause of their failure as ence of this science and of those transcendent hu-
much as to warn others man capabilities, the rules of Chela selection have
115
against rushing heedlessly up- become slightly relaxed in one respect. Many
on a similar fate, that the writ- members of the Society becoming convinced by
ing of the present article has practical proof upon the above points, and rightly
been ordered.” enough thinking that if other men had hitherto
reached the goal, they too if inherently fitted, might
reach it by following the same path, pressed to be
taken as candidates. And as it would be an interfer-
ence with Karma to deny them the chance of at least
beginning — since they were so importunate, they
116
were given it.
Masters normally select Chelas For centuries the selection of Chelas — outside the
from natural mystics in the hereditary group within the gon-pa (temple) — has
East. Exceptions of accepted been made by the Himalayan Mahatmas themselves
Chelas in the West include from among the class — in Tibet, a considerable one
Fludd, Thomas Vaughan, as to number — of natural mystics. The only excep-
Paracelsus, Pico della tions have been in the cases of Western men like
Mirandola, and Count Fludd, Thomas Vaughan, Paracelsus, Pico della Mi-
de Saint-Germain. randola, Count de Saint-Germain, etc., whose tem-
peramental 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
117
as was possible under their social surroundings.
Is there any other Path for But the interest of our readers will probably centre
those who, though driven out- on those who are invincibly attracted towards the
wardly by passions, still yearn “Occult,” yet who neither realise the true nature of
for the Eternal in their Heart? what they aspire towards, nor have they become
passion-proof, far less truly unselfish.
115
[“Perfect physical health . . . which in rare and exceptional cases might have been modified.” v.s. p. 608.]
116
Blavatsky Collected Writings, (CHELAS AND LAY CHELAS) IV p. 609
117
Ibid. p. 607
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STARS AND STONES ON THE PATH
DISCIPLES UNITED IN THOUGHT AND DEED
118
Blavatsky Collected Writings, (OCCULTISM VERSUS THE OCCULT ARTS) IX pp. 253-54
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When you see the light, that light is from you and it is you
Hast thou attuned thy being to Humanity’s great
pain, O candidate for light?
119
— The Voice of the Silence
119
Voice of the Silence, frag. III vs. 228, p. 51
120
Plotinus, in what he here says, doubtless alludes to the following lines in the 19th book of the Odyssey
when Ulysses and Telemachus remove the weapons out of the armory:
“Minerva preceded them, having a golden lamp, with which she produced a very beautiful light; on per-
ceiving which, Telemachus thus immediately addressed his father: O father, this is certainly a most ad-
mirable thing which presents itself to my eyes. For the walls of the house, the beautiful spaces between
the rafters, the fir beams, and the columns, appear to me to rise in radiance, as if on fire. Certainly some
one of the Gods is present who inhabit the extended heaven. But the wise Ulysses thus answered him:
Be silent, repress your intellect and do not speak. For this is the custom of the Gods who dwell in Olym-
pus.”
Homer, therefore, indicates by this, that to the reception of divine illumination, silence, and cessation of all
mental energy, are requisite.
121
Taylor T. (Tr. & Annot.). Collected Writings of Plotinus. (Vol. III of The Thomas Taylor Series) Frome: The
Prometheus Trust, 2000; [Ennead V, iii ¶ 17, pp. 388-89.]
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Prerequisites for Chelas:
Two articles by HP Blavatsky compared
122
This rule I applies only to the “temple chelas,” who must be perfect.
123
Or one, if the other is dead.
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STARS AND STONES ON THE PATH
Further reading
• Blavatsky Collected Writings, (OCCULTISM VERSUS THE OCCULT ARTS) IX pp. 249-61
• Correspondence of main facts of human life and organisation in: Science of the
Emotions, p. 477 fn.
• Examples of conflicts between “head” and “heart,” and between the “conscious”
wish and “unconscious wish” in: Science of the Emotions, p. 278 fn.
• Manu on family life and economics in: Science of Social Organisation, pp. 226-27
• Mimansa rules, the science of exegesis, in all matters of duty in: Science of Social
Organisation, p. 115
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