Theos-Talk Archives (October 2004 Message tt00295)

THE MAHATMAS AS IDEALS AND FACTS





A visitor from one of the other planets of the solar system who might learn
the term Mahatma after arriving here would certainly suppose that the
etymology of the word undoubtedly inspired the believers in Mahatmas with
the devotion, fearlessness, hope, and energy which such an ideal should
arouse in those who have the welfare of the human race at heart. Such a
supposition would be correct in respect to some, but the heavenly visitor
after examining all the members of the Theosophical Society could not fail
to meet disappointment when the fact was clear to him that many of the
believers were afraid of their own ideals, hesitated to proclaim them, were
slothful in finding arguments to give reasons for their hope, and all
because the wicked and scoffing materialistic world might laugh at such a
belief.

The whole sweep, meaning, and possibility of evolution are contained in the
word Mahatma. Maha is "great," Atma is "soul," and both compounded into one
mean those great souls who have triumphed before us not because they are
made of different stuff and are of some strange family, but just because
they are of the human race. Reincarnation, karma, the sevenfold division,
retribution, reward, struggle, failure, success, illumination, power, and a
vast embracing love for man, all these lie in that single word. 

The soul emerges from the unknown, begins to work in and with matter, is
reborn again and again, makes karma, developes the six vehicles for itself,
meets retribution for sin and punishment for mistake, grows strong by
suffering, succeeds in bursting through the gloom, is enlightened by the
true illumination, grasps power, retains charity, expands with love for
orphaned humanity, and thenceforth helps all others who remain in darkness
until all may be raised up to the place with the "Father in Heaven" who is
the Higher Self. This would be the argument of the visitor from the distant
planet, and he in it would describe a great ideal for all members of a
Society such as ours which had its first impulse from some of these very
Mahatmas.

Without going into any argument further than to say that evolution demands
that such beings should exist or there is a gap in the chain -- and this
position is even held by a man of science like Professor Huxley, who in his
latest essays puts it in almost as definite language as mine -- this article
is meant for those who believe in the existence of the Mahatmas, whether
that faith has arisen of itself or is the result of argument. It is meant
also for all classes of the believers, for they are of several varieties.
Some believe without wavering; others believe unwaveringly but are afraid to
tell of their belief; a few believe, yet are always thinking that they must
be able to say they have set eyes on an Adept before they can infuse their
belief into others; and a certain number deliberately hide the belief as a
sort of individual possession which separates them from the profane mortals
who have never heard of the Adepts or who having heard scoff at the notion.
To all these I wish to speak. 

Those unfortunate persons who are ever trying to measure exalted men and
sages by the conventional rules of a transition civilization, or who are
seemingly afraid of a vast possibility for man and therefore deny, may be
well left to themselves and to time, for it is more than likely they will
fall into the general belief when it is formed, as it surely will be in the
course of no long time. For a belief in Mahatmas -- whatever name you give
the idea -- is a common property of the whole race, and all the efforts of
all the men of empirical science and dogmatic religion can never kill out
the soul's own memory of its past.

We should declare our belief in the Adepts, while at the same time we demand
no one's adherence. It is not necessary to give the names of any of the
Adepts, for a name is an invention of a family, and but few persons ever
think of themselves by name but by the phrase 'I am myself.' To name these
beings, then, is no proof, and to seek for mystery names is to invite
condemnation for profanation. The ideal without the name is large and grand
enough for all purposes.

Some years ago the Adepts wrote and said to H.P.B. and to several persons
that more help could be given to the movement in America because the fact of
their existence was not concealed from motives of either fear or doubt. This
statement of course carries with it by contradistinction the conclusion that
where, from fear of schools of science or of religion, the members had not
referred much to the belief in Mahatmas, the power to help was for some
reason inhibited. This is the interesting point, and brings up the question
"Can the power to help of the Mahatmas be for any cause inhibited?" The
answer is, It can. But why?

All effects on every plane are the result of forces set in motion, and
cannot be the result of nothing, but must ever flow from causes in which
they are wrapped up. If the channel through which water is meant to flow is
stopped up, the water will not run there, but if a clear channel is provided
the current will pass forward. Occult help from Masters requires a channel
just as much as any other help does, and the fact that the currents to be
used are occult makes the need for a channel greater. The persons to be
acted on must take part in making the channel or line for the force to act,
for if we will not have it they cannot give it. 

Now as we are dealing with the mind and nature of man, we have to throw out
the words which will arouse the ideas connected with the forces we desire to
have employed. In this case the words are those which bring up the doctrine
of the existence of Adepts, Mahatmas, Masters of wisdom. Hence the value of
the declaration of our belief. It arouses dormant ideas in others, it opens
up a channel in the mind, it serves to make the conducting lines for the
forces to use which the Mahatmas wish to give out. 

Many a young man who could never hope to see great modern professors of
science like Huxley and Tyndall and Darwin has been excited to action, moved
to self-help, impelled to seek for knowledge, by having heard that such men
actually exist and are human beings. Without stopping to ask if the proof of
their living in Europe is complete, men have sought to follow their example.


Shall we not take advantage of the same law of the human mind and let the
vast power of the Lodge work with our assistance and not against our
opposition or doubt or fear? Those who are devoted know how they have had
unseen help which showed itself in results. Those who fear may take courage,
for they will find that not all their fellow beings are devoid of an
underlying belief in the possibilities outlined by the doctrine of the
existence of the Adepts.

And if we look over the work of the Society we find wherever the members
boldly avow their belief and are not afraid to speak of this high ideal, the
interest in theosophy is awake, the work goes on, the people are benefited.
To the contrary, where there are constant doubt, ceaseless asking for
material proof, incessant fear of what the world or science or friends will
think, there the work is dead, the field is not cultivated, and the town or
city receives no benefit from the efforts of those who while formally in a
universal brotherhood are not living out the great ideal.

Very wisely and as an occultist, Jesus said his followers must give up all
and follow him. We must give up the desire to save ourselves and acquire the
opposite one, -- the wish to save others. Let us remember the story in
ancient writ of Arjuna, who, entering heaven and finding that his dog was
not admitted and some of his friends in hell, refused to remain and said
that while one creature was out of heaven he would not enter it. 

This is true devotion, and this joined to an intelligent declaration of
belief in the great initiation of the human race will lead to results of
magnitude, will call out the forces that are behind, will prevail against
hell itself and all the minions of hell now striving to retard the progress
of the human soul.

The Path, March 1893 (Eusebio Urban) W. Q. JUDGE

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Dallas





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