Theos-Talk Archives (April 2003 Message tt00153)

Sunday, April 27, 2003

TESTING OCCULTISM AND ESOTERICISM


Dear Friends:

H P B instructed close friends from time to time, and W Q Judge,
a friend and student of hers since 1874 recorded some of these
talks.

To know of these is useful -- especially when questions
concerning the records of occultism are raised.

Below is an important article by Mr. Judge on PLAIN THEOSOPHICAL
TRACES. It gives an over-view of the works in the world that
have the attention of the Master Adepts.

Best wishes,

Dallas

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


PLAIN THEOSOPHICAL TRACES


IN the Key to Theosophy the author says that at the last quarter
of each century there is always a distinct movement partaking of
the nature of the present Theosophical one, and this opinion is
held by many Theosophists. [PARA][PARA]Can these efforts be
traced? Did any people call themselves by the name "Theosophist"
one hundred years ago? Is it necessary that all such movements
should have been called in the past "Theosophical"? And if the
claim that such movements are started by the Adepts be true, is
the present Society the only body with which those beings
work?[NL][NL]Taking up the last question first, we may turn to
H.P.B. for authority. She often said that while the T. S.
movement of today was distinctly under the care of the Adepts, it
was not the only one through which effect was sought to be made
on the race-thought and ethics, but that in many different ways
efforts were constantly put forward. But still, she insisted, the
T. S. wears the badge, so to say, of the Eastern and Ancient
Schools, and therefore has on it the distinctive mark or what the
Sanskrit calls lakshana - of the old and united Lodge of
Adepts.[PARA][PARA]Inquiring further of reason and tradition, we
find that it would be against both to suppose that one single
organization should be the sole channel for the efforts of the
Brotherhood. For if that Brotherhood has the knowledge and power
and objects attributed to it, then it must use every agency which
is in touch with humanity. Nor is it necessary to assume that the
distinct efforts made in each century, as contra-distinguished
from the general current of influence in all directions, should
be called Theosophical. [PARA][PARA]The Rosicrucians are often
supposed not to have existed at all as a body, but deep students
have come to the conclusion that they had an organization. They
were Christian in their phraseology and very deep mystics; and
while they spoke of Holy Ghost, Sophia, and the like, they taught
Theosophy. They were obliged by the temper of the time to suit
themselves to the exigencies of the moment, for it would have
been extreme folly to destroy the hope of making any effect by
rushing out in opposition then. It is different now, when the air
and the thought are free and men are not burned by a corrupt
church for their opinions. [PARA][PARA]In one sense the T. S. is
the child of the Rosicrucian Society of the past. H.P.B. often
said this, and inquiry into their ideas confirms the declaration.
The Rosicrucians were Christian in the beginning and descendants
afterwards of Christians. [PARA][PARA]Even today it is hinted
that in one of the great cities of this new Republic there is a
great charity begun and carried on with money which has been
given by descendants of the Rosicrucians under inward impulse
directed by certain of the Adepts who were members of that body.
For blood does count for something in this, that until an Adept
has passed up into the seventh degree he is often moved in
accordance with old streams of heredity. Or to put it another
way, it is often easier for an Adept to influence one who is in
his direct physical line than one who by consanguinity as well as
psychic heredity is out of the family.[NL][NL]Looking into
Germany of 200 years ago, we at once see Jacob Boehme. He was an
ignorant shoemaker, but illuminated from within, and was the
friend and teacher of many great and learned men. His writings
stirred up the Church; they have influence today. His life has
many indications in it of help from the Masters of Wisdom. A
wide-spread effect from his writings can be traced through
Germany and over to France even after his death. He called
himself a Christian, but he was also named "Theosopher," which is
precisely Theosophist, for it was only after his day that people
began to use "ist" instead of "er." Long after his death the
influence lasted. In the sixties [1860s] many hundreds of his
books were deliberately sent all over the world. They were given
free to libraries all over the United States, and prepared the
way for the work of the Theosophical Society in an appreciable
measure, though not wholly.[NL][NL]One hundred years ago there
was such a movement in France, one of the agents of which was
Louis Claude, Count St. Martin, whose correspondence was called
"Theosophical correspondence." He refers to Boehme, and also to
unseen but powerful help which saved him from dangers during the
Revolution. [PARA][PARA]His books, L'Homme de Desir and others,
were widely read, and there are hints of a Society which,
however, was compelled to keep itself secret. [PARA][PARA]At the
same date almost may be noted the great American Revolution
influenced by Thomas Paine, who, though reviled now by ignorant
theologians, was publicly thanked by Washington and the first
Congress. [PARA][PARA]This republic[in the U S A] is a
Theosophical effort, for it gives freedom, and fortunately does
not declare for any particular religion in the clauses of its
Constitution. Hints have been thrown out that the Adepts had some
hand in the revolt of the Colonies in 1775. In replying to Mr.
Sinnett some years ago, it was written by his Teacher that the
Brotherhood dealt with all important human movements, but no one
could arraign the body at the bar and demand proofs. [see THE
ADEPTS IN AMERICA IN 1776][NL][NL]Bro. Buck wrote in 1889:
[PARA][PARA]"I have a volume entitled Theosophical Transactions
of the Philadelphian Society, London, 1697, and another dated
entitled Introduction to Theosophy or the Science of the Mystery
of Christ, and in 1856 Theosophical Miscellanies was
issued."[PARA][PARA]About 1500 years ago Ammonius Saccas made a
similar effort which was attended with good results. He had
almost the same platform as the T. S., and taught that the aim of
Jesus was to show people the truth in all religions and to
restore the ancient philosophy to its rightful seat. It is not at
all against the theory we are dealing with that the various
efforts were not dubbed with the same name. Those who work for
the good of humanity, whether they be Adepts or not, do not care
for a mere name; it is the substantive effort they seek, and not
a vindication in the eyes of men of being first or original or
anything else.[NL][NL]But we have only considered the Western
World. All these centuries since A.D. 1, and long before that,
Theosophical efforts were put forth in Asia, for we must not
forget that our theories, as well as those of Ammonius Saccas,
are Eastern in their origin. However much nations may at first
ignore the heathen and barbarian, they at last came to discover
that it is frequently to the heathen the Christian owes his
religion and philosophy. [PARA][PARA]So while Europe was enjoying
the delights of rude and savage life, the Easterners were
elaborating, refining, and perfecting the philosophy to which we
owe so much. [PARA][PARA]We who believe in the Adepts as Brothers
of Humanity must sup-pose that ignorance did not prevail in the
Brotherhood as to the effect sure to be one day produced in
Europe whenever her attention could be diverted from money-making
and won to the great Eastern stores of philosophy.
[PARA][PARA]This effect came about through England, Germany, and
France. Frenchmen first drew attention to the Upanishads, Germans
went in for Sanscrit, and England conquered India, so that her
metaphysical mines could be examined in peace. We have seen the
result of all this more and more every year. There is less
ignorant, narrow prejudice against the "heathen," -- the masses
are beginning to know that the poor Hindu is not to be despised
in the field of thought-- and a broader, better feeling has
gradually developed. [PARA][PARA]This is much better than the
glorification of any Brotherhood, and the Lodge is always aiming
at such results, for selfish pride, arrogance, and the love of
personal dominion have no place therein. Nor should they in our
present Theosophical Society.[PARA][PARA][PARA]WILLIAM
BREHON[NL]Path, August, 1892[PARA]

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

OCCULT VIBRATIONS
A FRAGMENT OF CONVERSATION WITH H.P.B. IN 1888
The following was written by me at the dictation of H.P.B. in
1888 with the purpose of printing it at that time. But it was not
used then, and as I brought it home with me it is now of
interest. - W.Q.J.[PARA]Q. - It has struck me while thinking over
the difference between ordinary people and an adept or even a
partly developed student, that the rate of vibration of the brain
molecules, as well as he coördination of those with the
vibrations of the higher brain, may lie at the bottom of the
difference and also might explain many other
problems.[PARA]H.P.B. - So they do. They make differences and
also cause many curious phenomena; and the differences among all
persons are greatly due to vibrations of all kinds.[PARA]Q. - In
reading the article ["Aum!"] in the PATH of April, 1886, this
idea was again suggested. I open at p. 6, Vol. I.[PARA]The divine
Resonance spoken of above is not the Divine Light itself. The
Resonance is only the outbreathing of the first sound of the
entire Aum.... It manifests itself not only as the power which
stirs up and animates the particles of the universe, but also in
the evolution and dissolution of man, of the animal and mineral
kingdoms, and the Solar system. Among the Aryans it was
represented by the planet Mercury, who has always been said to
govern the intellectual faculties and to be the universal
stimulator.[PARA]What of this?[PARA]H.P.B. - Mercury was always
known as the god of secret wisdom. He is Hermes as well as Budha
the son of Soma. Speaking of matters on the lower plane, I would
call the "Divine Resonance" you read of in the PATH "vibrations"
and the originator, or that which gives the impulse to every kind
of phenomena in the astral plane.[PARA]Q. - The differences found
in human brains and natures must, then, have their root in
differences of vibration?[PARA]H.P.B. - Most assuredly
so.[PARA]Q. - Speaking of mankind as a whole, is it true that all
have one key or rate of vibration to which they
respond?[PARA]H.P.B. - Human beings in general are like so many
keys on the piano, each having its own sound, and the combination
of which produces other sounds in endless variety. Like inanimate
nature they have a key-note from which all the varieties of
character and constitution proceed by endless changes. Remember
what was said in Isis Unveiled at p. 16, Vol. I, "The Universe is
the combination of a thousand elements, and yet the expression of
a single spirit, - a chaos to the sense (physical), a cosmos to
the reason" (manas).[PARA]Q. - So far this applies generally to
nature. Does it explain the difference between the adept and
ordinary people?[PARA]H.P.B. - Yes. This difference is that an
adept may be compared to that one key which contains all the keys
in the great harmony of nature. He has the synthesis of all keys
in his thoughts, whereas ordinary man has the same key as a
basis, but only acts and thinks on one or a few changes of this
great key, producing with his brain only a few chords out of the
whole great possible harmony.[PARA]Q. - Has this something to do
with the fact that a disciple may hear the voice of his master
through the astral spaces, while another man cannot hear or
communicate with the adepts?[PARA]H.P.B. - This is because the
brain of a chela is attuned by training to the brain of the
Master. His vibrations synchronize with those of the Adept, and
the untrained brain is not so attuned. So the chela's brain is
abnormal, looking at it from the standpoint of ordinary life,
while that of the ordinary man is normal for worldly purposes.
The latter person may be compared to those who are
color-blind.[PARA]Q. - How am I to understand this?[PARA]H.P.B. -
What is considered normal from the view of the physician is
considered abnormal from the view of occultism, and vice versâ.
The difference between a color-blind signal man who mistakes the
lamps and the adept who sees is that the one takes one color for
another, while the adept sees all the colors in every color and
yet does not confuse them together.[PARA]Q. - Has the adept,
then, raised his vibrations so as to have them the same as those
of nature as a whole?[PARA]H.P.B. - Yes; the highest adepts. But
there are other adepts who, while vastly in advance of all men,
are still unable to vibrate to such a degree.[PARA]Q. - Can the
adept produce at his will a vibration which will change one color
to another?[PARA]H.P.B. - He can produce a sound which will alter
a color. It is the sound which produces the color, and not the
other or opposite. By correlating the vibrations of a sound in
the proper way a new color is made.[PARA]Q. - Is it true that on
the astral plane every sound always produces a
color?[PARA]H.P.B. - Yes; but these are invisible because not yet
correlated by the human brain so as to become visible on the
earth plane. Read Galton, who gives experiments with colors and
sounds as seen by psychics and sensitives, showing that many
sensitive people always see a color for every sound. The
color-blind man has coming to him the same vibrations as will
show red, but not being able to sense these he alters the amount,
so to say, and then sees a color corresponding to the vibrations
he can perceive out of the whole quantity. His astral senses may
see the true color, but the physical eye has its own vibrations,
and these, being on the outer plane, overcome the others for the
time, and the astral man is compelled to report to the brain that
it saw correctly. For in each case the outer stimulus is sent to
the inner man, who then is forced, as it were, to accept the
message and to confirm it for the time so far as it goes. But
there are cases where the inner man is able to even then overcome
the outer defect and to make the brain see the difference. In
many cases of lunacy the confusion among the vibrations of all
kinds is so enormous that there is not correlation between the
inner and the outer man, and we have then a case of aberration.
But even in some of these unfortunate cases the person inside is
all the time aware that he is not insane but cannot make himself
be understood. Thus often persons are driven really insane by
wrong treatment.[PARA]Q. - By what manner of vibrations do the
elementals make colors and lights of variety?[PARA]H.P.B. - That
is a question I cannot reply to though it is well known to me.
Did I not tell you that secrets might be revealed too
soon?[PARA]Path, June, 1893[PARA]