Theos-Talk Archives (January 2003 Message tt00021)

Jan 2 2003

Dear Friends:

That H P B was Initiated is clear from what she writes.

In many scattered places she gives us glimpses of various methods and
processes that those on the arduous path to becoming "Initiates" use.
This shows she was familiar with many if not all of them.

One of these may have been used by her along with others -- as her
writings reveal (but it is not exclusively the ONLY method she used).
Such as employing the colors described in PRACTICAL OCCULTISM.

It would be an error, I believe to state that was the only method.

The article PRACTICAL OCCULTISM offers the following:

-------------------

PRACTICAL OCCULTISM

by H. P. Blavatsky

IMPORTANT TO STUDENTS


AS some of the letters in the CORRESPONDENCE of this month show, there
are many people who are looking for practical instruction in
Occultism. It becomes necessary, therefore, to state once for all:--

(a) The essential difference between theoretical and practical
Occultism; or what is generally known as Theosophy on the one hand,
and Occult science on the other, and:--

(b) The nature of the difficulties involved in the study of the
latter.

It is easy to become a Theosophist. Any person of average intellectual
capacities, and a leaning toward the meta-physical; of pure, unselfish
life, who finds more joy in helping his neighbour than in receiving
help himself; one who is ever ready to sacrifice his own pleasures for
the sake of other people; and who loves Truth, Goodness and Wisdom for
their own sake, not for the benefit they may confer--is a Theosophist.

But it is quite another matter to put oneself upon the path which
leads to the knowledge of what is good to do, as to the right
discrimination of good from evil; a path which also leads a man to
that power through which he can do the good he desires, often without
even apparently lifting a finger.

Moreover, there is one important fact with which the student should be
made acquainted. Namely, the enormous, almost limitless,
responsibility assumed by the teacher for the sake of the pupil. From
the Gurus of the East who teach openly or secretly, down to the few
Kabalists in Western lands who undertake to teach the rudiments of the
Sacred Science to their disciples--those western Hierophants being
often themselves ignorant of the danger they incur--one and all of
these "Teachers" are subject to the same inviolable law. From the
moment they begin really to teach, from the instant they confer any
power--whether psychic, mental or physical--on their pupils, they take
upon themselves all the sins of that pupil, in connection with the
Occult Sciences, whether of omission or commission, until the moment
when initiation makes the pupil a Master and responsible in his turn.

There is a weird and mystic religious law, greatly reverenced and
acted upon in the Greek, half-forgotten in the Roman Catholic, and
absolutely extinct in the Protestant Church. It dates from the
earliest days of Christianity and has its basis in the law just
stated, of which it was a symbol and an expression. This is the dogma
of the absolute sacredness of the relation between the god-parents who
stand sponsors for a child. These tacitly take upon themselves all the
sins of the newly baptised child--(anointed, as at the initiation, a
mystery truly!)--until the day when the child becomes a responsible
unit, knowing good and evil.

Thus it is clear why the "Teachers" are so reticent, and why "Chelas"
are required to serve a seven years probation to prove their fitness,
and develop the qualities necessary to the security of both Master and
pupil.

Occultism is not magic. It is comparatively easy to learn the trick of
spells and the methods of using the subtler, but still material,
forces of physical nature; the powers of the animal soul in man are
soon awakened; the forces which his love, his hate, his passion, can
call into operation, are readily developed. But this is Black
Magic--Sorcery.


MOTIVE

For it is the motive, and the motive alone, which makes any exercise
of power become black, malignant, or white, beneficent Magic. It is
impossible to employ spiritual forces if there is the slightest tinge
of selfishness remaining in the operator. For, unless the intention is
entirely unalloyed, the spiritual will transform itself into the
psychic, act on the astral plane, and dire results may be produced by
it. The powers and forces of animal nature can equally be used by the
selfish and revengeful, as by the unselfish and the all-forgiving; the
powers and forces of spirit lend themselves only to the perfectly pure
in heart--and this is DIVINE MAGIC.

What are then the conditions required to become a student of the
"Divine Sapientia"? For let it be known that no such instruction can
possibly be given unless these certain conditions are complied with,
and rigorously carried out during the years of study. This is a sine
quâ non. No man can swim unless he enters deep water. No bird can fly
unless its wings are grown, and it has space before it and courage to
trust itself to the air. A man who will wield a two edged sword, must
be a thorough master of the blunt weapon, if he would not injure
himself--or what is worse--others, at the first attempt.

To give an approximate idea of the conditions under which alone the
study of Divine Wisdom can be pursued with safety, that is without
danger that Divine will give place to Black Magic, a page is given
from the "private rules," with which every instructor in the East is
furnished. The few passages which follow are chosen from a great
number and explained in brackets.
__________

1. The place selected for receiving instruction must be a spot
calculated not to distract the mind, and filled with
"influence-evolving" (magnetic) objects. The five sacred colours
gathered in a circle must be there among other things. The place must
be free from any malignant influences hanging about in the air.

[The place must be set apart, and used for no other purpose. The five
"sacred colours" are the prismatic hues arranged in a certain way, as
these colours are very magnetic. By "malignant influences" are meant
any disturbances through strife, quarrels, bad feelings, etc., as
these are said to impress themselves immediately on the astral light,
i.e., in the atmosphere of the place, and to hang "about in the air."
This first condition seems easy enough to accomplish, yet--on further
consideration, it is one of the most difficult ones to obtain.]

2. Before the disciple shall be permitted to study "face to face," he
has to acquire preliminary understanding in a select company of other
lay upasaka (disciples), the number of whom must be odd.

["Face to face," means in this instance a study independent or apart
from others, when the disciple gets his instruction face to face
either with himself (his higher, Divine Self) or--his guru. It is then
only that each receives his due of information, according to the use
he has made of his knowledge. This can happen only toward the end of
the cycle of instruction.]

3. Before thou (the teacher) shalt impart to thy Lanoo (disciple) the
good (holy) words of LAMRIN, or shall permit him "to make ready" for
Dubjed, thou shalt take care that his mind is thoroughly purified and
at peace with all, especially with his other Selves. Other wise the
words of Wisdom and of the good Law, shall scatter and be picked up by
the winds.

["Lamrin" is a work of practical instructions, by Tson-kha-pa, in two
portions, one for ecclesiastical and esoteric purposes, the other for
esoteric use. "To make ready" for Dubjed, is to prepare the vessels
used for seership, such as mirrors and crystals. The "other selves."
refers to the fellow students. Unless the greatest harmony reigns
among the learners, no success is possible. It is the teacher who
makes the selections according to the magnetic and electric natures of
the students, bringing together and adjusting most carefully the
positive and the negative elements.]

4. The upasaka while studying must take care to be united as the
fingers on one hand. Thou shalt impress upon their minds that whatever
hurts one should hurt the others, and if the rejoicing of one finds no
echo in the breasts of the others, then the required conditions are
absent, and it is useless to proceed.

[This can hardly happen if the preliminary choice made was consistent
with the magnetic requirements. It is known that chelas otherwise
promising and fit for the reception of truth, had to wait for years on
account of their temper and the impossibility they felt to put
themselves in tune with their companions. For--]

5. The co-disciples must be tuned by the guru as the strings of a lute
(vina), each different from the others, yet each emitting sounds in
harmony with all. Collectively they must form a key-board answering in
all its parts to thy lightest touch (the touch of the Master). Thus
their minds shall open for the harmonies of Wisdom, to vibrate as
knowledge through each and all, resulting in effects pleasing to the
presiding gods (tutelary or patron-angels) and useful to the Lanoo. So
shall Wisdom be impressed forever on their hearts and the harmony of
the law shall never be broken.

6. Those who desire to acquire the knowledge leading to the Siddhis
(occult powers) have to renounce all the vanities of life and of the
world (here follows enumeration of the Siddhis).

7. None can feel the difference between himself and his
fellow-students, such as "I am the wisest," "I am more holy and
pleasing to the teacher, or in my community, than my brother,"
etc.,--and remain an upasaka. His thoughts must be predominantly fixed
upon his heart, chasing therefrom every hostile thought to any living
being. It (the heart) must be full of the feeling of its
non-separateness from the rest of beings as from all in Nature;
otherwise no success can follow.

8. A Lanoo (disciple) has to dread external living influence alone
(magnetic emanations from living creatures). For this reason while at
one with all, in his inner nature, he must take care to separate his
outer (external) body from every foreign influence: none must drink
out of, or eat in his cup but himself. He must avoid bodily contact
(i.e. being touched or touch) with human, as with animal being.

[No pet animals are permitted and it is forbidden even to touch
certain trees and plants. A disciple has to live, so to say, in his
own atmosphere in order to individualize it for occult purposes.]

9. The mind must remain blunt to all but the universal truths in
nature, lest the "Doctrine of the Heart" should become only the
"Doctrine of the Eye," (i.e., empty esoteric ritualism).

10. No animal food of whatever kind, nothing that has life in it,
should be taken by the disciple. No wine, no spirits, or opium should
be used: for these are like the Lhamayin (evil spirits), who fasten
upon the unwary, they devour the understanding.

[Wine and Spirits are supposed to contain and preserve the bad
magnetism of all the men who helped in their fabrication; the meat of
each animal, to preserve the psychic characteristics of its kind.]

11. Meditation, abstinence in all, the observation of moral duties,
gentle thoughts, good deeds and kind words, as good will to all and
entire oblivion of Self, are the most efficacious means of obtaining
knowledge and preparing for the reception of higher wisdom.

12. It is only by virtue of a strict observance of the foregoing rules
that a Lanoo can hope to acquire in good time the Siddhis of the
Arhats, the growth which makes him become gradually One with the
UNIVERSAL ALL.
__________

These twelve extracts are taken from amongst some seventy-three rules,
to enumerate which would be useless, as they would be meaningless in
Europe. But even these few are enough to show the immensity of the
difficulties which beset the path of the would-be "Upasaka," who has
been born and bred in Western lands.

All Western, and especially English, education is instinct with the
principle of emulation and strife; each boy is urged to learn more
quickly, to outstrip his companions, and to surpass them in every
possible way. What is mis-called "friendly rivalry" is assiduously
cultivated, and the same spirit is fostered and strengthened in every
detail of life.

With such ideas "educated into" him from his childhood, how can a
Westerner bring himself to feel towards his co-students "as the
fingers on one hand"? Those co-students, too, are not of his own
selection, or chosen by himself from personal sympathy and
appreciation. They are chosen by his teacher on far other grounds, and
he who would be a student must first be strong enough to kill out in
his heart all feelings of dislike and antipathy to others. How many
Westerners are ready even to attempt this in earnest?

And then the details of daily life, the command not to touch even the
hand of one's nearest and dearest. How contrary to Western notions of
affection and good feeling! How cold and hard it seems. Egotistical
too, people would say, to abstain from giving pleasure to others for
the sake of one's own development. Well, let those who think so defer,
till another lifetime, the attempt to enter the path in real earnest.
But let them not glory in their own fancied unselfishness. For, in
reality, it is only the seeming appearances which they allow to
deceive them, the conventional notions, based on emotionalism and
gush, or so-called courtesy, things of the unreal life, not the
dictates of Truth.

But even putting aside these difficulties, which may be considered
"external," though their importance is none the less great, how are
students in the West to "attune themselves" to harmony as here
required of them? So strong has personality grown in Europe and
America, that there is no school of artists even whose members do not
hate and are not jealous of each other. "Professional" hatred and envy
have become proverbial; men seek each to benefit himself at all costs,
and even the so-called courtesies of life are but a hollow mask
covering these demons of hatred and jealousy.

In the East the spirit of "non-separateness" is inculcated as steadily
from childhood up, as in the West the spirit of rivalry. Personal
ambition, personal feelings and desires, are not encouraged to grow so
rampant there. When the soil is naturally good, it is cultivated in
the right way, and the child grows into a man in whom the habit of
subordination of one's lower to one's higher Self is strong and
powerful. In the West men think that their own likes and dislikes of
other men and things are guiding principles for them to act upon, even
when they do not make of them the law of their lives and seek to
impose them upon others.

Let those who complain that they have learned little in the
Theosophical Society lay to heart the words written in an article in
the Path for last February: "The key in each degree is the aspirant
himself." It is not "the fear of God" which is "the beginning of
Wisdom," but the knowledge of SELF which is WISDOM ITSELF.

How grand and true appears, thus, to the student of Occultism who has
commenced to realise some of the foregoing truths, the answer given by
the Delphic Oracle to all who came seeking after Occult Wisdom--words
repeated and enforced again and again by the wise Socrates:--MAN KNOW
THYSELF. . . .
__________

SOME CORRESPONDENCE
PRACTICAL OCCULTISM

"In a very interesting article in last month's number entitled
'Practical Occultism' it is stated that from the moment a 'Master'
begins to teach a 'chela' he takes on himself all the sins of that
chela in connection with the occult sciences until the moment when
initiation makes the chela a master and responsible in his turn.

"For the Western mind, steeped as it has been for generations in
'Individualism,' it is very difficult to recognize the justice and
consequently the truth of this statement, and it is very much to be
desired that some further explanation should be given for a fact which
some few may feel intuitively but for which they are quite unable to
give any logical reason."--S. E.


EDITORS' REPLY. The best logical reason for it is the fact that even
in common daily life, parents, nurses, tutors and instructors are
generally held responsible for the habits and future ethics of a
child. The little unfortunate wretch who is trained by his parents to
pick pockets in the streets is not responsible for the sin, but the
effects of it fall heavily on those who have impressed on his mind
that it was the right thing to do.

Let us hope that the Western Mind, although being steeped in
Individualism," has not become so dulled thereby as not to perceive
that there would be neither logic nor justice were it otherwise. And
if the molders of the plastic mind of the yet unreasoning child must
be held responsible, in this world of effects, for his sins of
omission and commission during his childhood and for the effects
produced by their early training in after life, how much more the
"Spiritual Guru"?

The latter taking the student by the hand leads him into, and
introduces him to a world entirely unknown to the pupil. For this
world is that of the invisible but ever potent CAUSALITY, the subtle,
yet never-breaking thread that is the action, agent and power of
Karma, and Karma itself in the field of divine mind.

Once acquainted with this no adept can any longer plead ignorance in
the event of even an action, good and meritorious in its motive,
producing evil as its result; since acquaintance with this mysterious
realm gives the means to the Occultist of foreseeing the two paths
opening before every premeditated as unpremeditated action, and thus
puts him in a position to know with certainty what will be the results
in one or the other case. So long, then, as the pupil acts upon this
principle, but is too ignorant to be sure of his vision and powers of
discrimination, is it not natural that it is the guide who should be
responsible for the sins of him whom he has led into those dangerous
regions?
__________


IS THERE NO HOPE?


I think, after reading the conditions necessary for Occult study given
in the April number of LUCIFER, that it would be as well for the
readers of this magazine to give up all hopes of becoming Occultists.
In Britain, except inside a monastery, I hardly think it possible that
such conditions could ever be realised. In my future capacity of
medical doctor (if the gods are so benign) the eighth condition would
be quite exclusive; this is most unfortunate, as it seems to me that
the study of Occultism is peculiarly essential for a successful
practice of the medical profession.

I have the following question to ask you, and will be glad to be
favoured with a reply through the medium of LUCIFER. IS it possible to
study Occultism in Britain?

Before concluding, I feel compelled to inform you that, I admire your
magazine as a scientific production, and that I really and truly
classify it along with the "Imitation of Christ" among my text books
of religion.

DAVID CRICHTON.

Marischall College, Aberdeen.


EDITORS' REPLY.--This is a too pessimistic view to entertain. One may
study with profit the Occult Sciences without rushing into the higher
Occultism. In the case of our correspondent especially, and in his
future capacity of medical doctor, "the Occult knowledge of simples
and minerals, and the curative powers of certain things in Nature," is
far more important and useful than metaphysical and psychological
Occultism or Theophany. And this he can do better by studying and
trying to understand Paracelsus and the two Van Helmonts, than by
assimilating Patanjali and the methods of Taraka Raja Yoga.

It is possible to study "Occultism" (the Occult sciences or arts is
more correct) in Britain, as on any other point of the globe; though
owing to the tremendously adverse conditions created by the intense
selfishness that prevails in the country, and a magnetism which is
repellent to a free manifestation of Spirituality--solitude is the
best condition for study.
__________

A SUBSEQUENT NOTE

[In Lucifer for June, l889, H.P.B. printed a letter questioning the
"practicality" of certain of the requirements of chelaship, as given
in "Practical Occultism." She made the following reply in a footnote:]

Chelaship has nothing whatever to do with means of subsistence or
anything of the kind, for a man can isolate his mind entirely from his
body and its surroundings. Chelaship is a state of mind, rather than a
life according to hard and fast rules on the physical plane. This
applies especially to the earlier, probationary period.

While the rules given in Lucifer for April last pertain properly to a
later stage, that of actual occult training and the development of
occult powers and insight. These rules indicate, however, the mode of
life which ought to be followed by all aspirants so far as
practicable, since it is the most helpful to them in their
aspirations.

It should never be forgotten that Occultism is concerned with the
inner man who must be strengthened and freed from the dominion of the
physical body and its surroundings, which must become his 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 secondary
moment.

Lucifer, April, May, 1888

June, 1889


1 So holy is the connection thus formed deemed in the Greek Church,
that a marriage between god-parents of the same child is regarded as
the worst kind of incest, is considered illegal and is dissolved by
law; and this absolute prohibition extends even to the children of one
of the sponsors as regards those of the other.

2 Be it remembered that all "Chelas," even lay disciples, are called
Upasaka until after their first initiation, when they become
lanoo-Upasaka. To that day, even those who belong to Lamaseries and
are set apart, are considered as "laymen."

3 By "successful practice" I mean, successful to everybody concerned.

=======================

H.P.Blavatsky states on behalf of the Great Lodge certain conditions
and processes. Are we to contradict those because elsewhere in other
texts we find differences?

Yes there are "differences." But does that make H P B wrong, and is
any one of us able to question Her ? It is plain to me that
occultists of her school would go to her direct in such cases. Who
believes that H P B is dead and gone ?

Nor does it make it essential to say that one or another process is
correct, is used, was used by Her, etc. This discussion only shows
THERE IS A DIFFERENCE, wither in the processes described, or in the
interpretation placed on them by various writers or found in various
texts. We are her followers, and we first need to understand her, and
some of the limitations under which she was burdened in writing such
an article.

H P B -- In other articles such as "CHELAS," and "THE THEOSOPHICAL
MAHATMAS," "LODGES OF MAGIC," "CHELAS AND LAY CHELAS," etc adds much
more to this theme. [ see http://www.blavatsky.net -- or THE
COLLECTED ARTICLES OF H. P. BLAVATSKY (3 Vols. -- Published by
Theosophy Co. Los Angeles ]

It would be valuable, for purposes of study, to draw together all that
H P B has written.

This process can be assisted by every interested student visiting
BLAVASKY.NET
[ http://www.blavatsky.net ] and selecting from the range of
sources, articles, and books given there those that will provide
him/her with information which they can use for their own study

There is one important and significant detail which all those who
desire to tread the Path of Initiation ought to take note of -- it
requires that all motives and interior attitudes of mind and heart be
purified by a constant application of the HEART DOCTRINE. The short
but important text: THE VOICE OF THE SILENCE gives us the necessary
instructions and ought not to be neglected. Honesty, sincerity,
universality and unselfishness, in short Universal Brotherhood, and
the 7 Paramitas (virtues) ( Voice - Pp. 52-3) have to be made our
first attainments, and then only will the Path to Initiation open. At
least that is what I have gleaned from a study of H P B's writings.

In my opinion we owe H P B altogether too much, all of us, She is our
Teacher, like it not, as she has opened the secret doctrines to our
view. In my opinion, None of us has the right to criticise or decry
her achievements. None of us can demonstrate a proficiency such as
Hers -- or write a SECRET DOCTRINE ! Reverence for the Teacher is the
first requirement all chelas give obedience to. But I find this is a
virtue largely omitted and forgotten in the "West."

We must remember that an Initiate is sui generis -- makes himself or
herself. The HIGHER SELF within each of us is the INITIATE. We have
to clear and clean the psychic nature of ours (Kama and Kama-Manas) if
we are to evoke with certainty and clarity that Presence to live and
work in us openly through the physical form. [ See the concurrent
issues of THEOS-WORLD in which such a living Initiate: Apollonius of
Tyanna 's life is described. ]


Best wishes,

Dallas

==================
-----Original Message-----
From: Steve S
Sent: Wednesday, January 01, 2003 7:33 AM
To:
Subject: Buddhaghosa

HPB claimed to have been "initiated" into certain yoga practices
which were never described in detail. Her "clairvoyance" was develop
using mirror gazing exercises, probably based on Randolph's book
SEERSHIP. But there are other exercises which are referred to in an
article she wrote entitled "Practical Occultism." The article gives
an inaccurate description of the system referred to, but the
exercises can be identified, nonetheless. This identification is
less iffy than the identification of the worldly identity of the
masters, and I have never seen this information published anywhere,
so list historians take note. This seemingly lifts another
historical veil.

The following is a part of the "Practical Occultism" article:

"A page is given from the 'private rules,' with which every
instructor in the East is furnished. The few passages which follow
are chosen from a great number and explained in brackets."

"The place selected for receiving instruction must be a spot
calculated not to distract the mind, and filled with 'influence-
evolving' (magnetic) objects. The five sacred colours gathered in a
circle must be there among other things. The place must be free from
any malignant influences hanging about in the air. "



COLORS

"[The place must be set apart, and used for no other purpose. The
five 'sacred colours' are the prismatic hues arranged in a certain
way, as these colours are very magnetic. By 'malignant influences'
are meant any disturbances through strife, quarrels, bad feelings,
etc., as these are said to impress themselves immediately on the
astral light, i.e., in the atmosphere of the place, and to
hang 'about in the air.' This first condition seems easy enough to
accomplish, yet??on further consideration, it is one of the most
difficult ones to obtain.]"

That passage is not completely accurate, but it can easily be
recognized as a description of the "kasina" meditation in
Buddhaghosa's book VISUDDHIMAGGA. The five colors are not arranged
in a circle, but there are five circles of different colors. There
are also elemental "kasinas" in which one concentrates upon
the "elements" (earth, air, water, etc.) There is also an endless
description of the proper place to do the meditation, etc., all of
which can be recognized in the above passage.

The purpose of this is to somehow lead one to enlightenment, but
claims have been made that working with the elemental kasinas also
lead to certain unusual mental abilities. Such claims are made in
the PATISAMBHIDA, which is translated and published in part by Conze
in his BUDDHIST SCRIPTURES, and claims by modern practitioners
regarding results they have got can be found in Kornfield's LIVING
BUDDHIST MASTERS. The VISUDDHIMAGGA can also be found referenced by
Olcott in his BUDDHIST CATECHISM. It has been translated into
English and published in various editions under the names PATH OF
PURIFICATION and PATH OF PURITY.

So if Blavatsky's claims that she was initiated into and practiced
some form of yoga are true (i.e., if she did not merely analyze the
subject intellectually as her modern followers do) this is one of the
sources from which the practice she followed can be found. Whether
she was in fact a practitioner or a theorizer is yet unclear. If the
stories told about her are true, they constitute a prima facie case
that she was a practitioner. It is clear that she was familiar with
yoga techniques whether she used them or not. Piecing together how
her "phenomena" were done and determining if anyone else ever got a
similar result with similar methods is useful in solving the
historical problem of whether or not the phenomena were real.