Theos-Talk Archives (April 2003 Message tt00154)

Sunday, April 27, 2003

Re: 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

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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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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]

Bro. Buck wrote in 1889:

"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."

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.

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.

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.

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.

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.

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.


WILLIAM BREHON
Path, August, 1892


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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.
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.
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.
Q. - In reading the article ["Aum!"] in the PATH of April, 1886,
this idea was again suggested. I open at p. 6, Vol. I.
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.
What of this?
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.
Q. - The differences found in human brains and natures must,
then, have their root in differences of vibration?
H.P.B. - Most assuredly so.
Q. - Speaking of mankind as a whole, is it true that all have one
key or rate of vibration to which they respond?
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).
Q. - So far this applies generally to nature. Does it explain the
difference between the adept and ordinary people?
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.
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?
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.
Q. - How am I to understand this?
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.
Q. - Has the adept, then, raised his vibrations so as to have
them the same as those of nature as a whole?
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.
Q. - Can the adept produce at his will a vibration which will
change one color to another?
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.
Q. - Is it true that on the astral plane every sound always
produces a color?
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.
Q. - By what manner of vibrations do the elementals make colors
and lights of variety?
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?
Path, June, 1893










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