ESOTERIC AND EXOTERIC
Jul 22, 2006 05:34 PM
by W.Dallas TenBroeck
7/22/2006 5:28 PM
ESOTERIC AND EXOTERIC
By B.P. Wadia
Soul builds body. The nature of the one is occult, as that of
the other is phenomenal. Of unchanging reality is life, while
form is but the evanescent Maya that is non-existent in fact.
>From 1851 to 1871, Wisdom was energizing in the inner planes of
being propelling towards the outer world. Then HPB emerged from
the Great Lodge for the service of our world, and ever since,
especially after 1877 when her ISIS UNVEILED was published,
certain hitherto, unfamiliar words came into prominence. Among
these were esoteric and esotericism, exoteric and exotericism.
She was the first since the days of the Alexandrian
Neo-Platonists who unhesitatingly and emphatically declared that
a secret body of Teaching and Teachers existed.
>From the very start, she claimed a somewhat intimate acquaintance with both.
She labored in the Cause for which those Teachings and Teachers
stood, for 20 years -- from 1871 to 1891.
Among the important missions entrusted to her was the drawing of
the attention of the world to the existence of the Teaching and
the Teachers; only a part of the former, under instructions from
the latter, was put forward in discreet installments.
This process was affected by the growth or the hindrance, especially
among the aspirants to Chelaship, in recognizing the truth of the
esoteric nature of both the knowledge imparted and its Wise
Custodians.
It is apparent to the insight of the student of
HPB's teachings that she tried to prepare a body of students wise
enough to value silence and learn the art of assimilation of the
philosophy and through it of its Master-Proficients.
HPB's mission was not only dissemination of knowledge to the
world at large and the service of the century that opened with
1875.
She also had to prepare a band of student-servers of the
Sacred and Secret Wisdom, who were capable of transmitting the
same Charge to succeeding generations, and thus purify by life
and labor the mind of the race until her successors in 1975
arrived before the public to complete that which she began.
Men's minds had to be prepared for the reception of the Teaching.
Grades of students is what she aimed at; those knowing less,
learning from the group who knew a little more, until there would
be two or three who in direct contact with the perfected Adepts
remained also in touch with the world through their coworkers and
helpers.
A veritable Antahkarana-Bridge was planned to be
erected between the World of Masters and the world of mortals.
For this purpose and towards this aim, she advised that the
esoteric nature of matter and man be truly recognized by her
students and especially by her intimate pupils.
The public that perused her writings was callous to her hints and
suggestions in proportion as her intimate associates and students
were heedless of her direct and unequivocal injunctions.
Indiscretions about the esoteric nature of the Lodge of Masters
and Its Wisdom among other things led to the collapse of the
almost complete Bridge. A very small end of it that extended
from the side of the Masters' World remained and will ever remain
intact.
As modern students purify themselves by the energy of
study and ensoul themselves by the power of service, more of the
Bridge will be restored. Devotion and intelligence that create
are the necessary requisites and the few builders look, watch,
and exclaim, "Who is on our side? Who will help us?"
It is essential that students should intelligently recognize that
Esotericism is a fact in Theosophy. Pythagoras termed it the
gnosis of things that are and spoke of it in secrecy to his inner
circle while Confucius refused to explain publicly his "Great
Extreme."
The Rishis of India, the Magians of Persia and Babylon,
the Hierophants of Egypt and Arabia, and the Prophets of Israel
taught as Jesus did in these strange words to his elect:
"Unto you it is given to know the mystery of the kingdom of God:
but unto them that are without, all these things are done in
parables: that seeing they may see, and not perceive; and hearing
they may hear, and not understand; lest at any time they should
be converted, and their sins should be forgiven them."
Ammonius Saccas obligated his disciples by oath not to divulge
his higher doctrines, except to those who had been "exercised."
Our own HPB, following in the footsteps of her Predecessors,
warned:
"Woe be to him who divulges unlawfully the words
whispered into the ear of Manushi by the First Initiator."
She affirmed, through hints, obscure yet broad, the intimate nature
of Esoteric Wisdom to be practiced, while she loudly proclaimed
that Primeval Knowledge and the Heirs to the Ancient of Days
lived and labored for mankind.
She gathered in her writings the radiant jewels of
the many mines -- the diamond of India, the sapphire of
Buddha-land, the ruby of Persia, the opal of Chaldea,
the emerald of Egypt, the amethyst of Greece, and the moonstone
of Judea and set them all in the exquisite platinum of our own
era that she secured from her Masters. She made this necklace
for the daughter of time named the 19th-20th century.
HPB pointed out that the secret teachings of the Sanctuaries have
not remained without witness. They have burst upon the world in
hundreds of volumes full of the quaint phraseology of the
Alchemists; they have flown like irrepressible cataracts of
Occult-mystic lore from the pens of poets and bards. Whence did
Ariosto, in his ORLANDO FURIOSO, obtain his conception of that
valley in the moon, where after death we can find the ideas and
images of all that exists on earth? How came Dante to imagine the
many descriptions given in his INFERNO of his visit and communion
with the souls of the seven spheres?
The dark secrets of the Wisdom were allowed to see the light of
day as people learnt to use them with genuine discrimination,
with selfless dispassion.
Personal selfishness develops and urges man on to
abuse his knowledge and power. Thus during the last
few centuries, as human selfishness grew, the Light of
Wisdom diminished and those few Elect whose inner natures had
remained unaffected by the march of the world became the sole
guardians of the Esoteric Knowledge, passing it only to those fit
to receive it, and keeping it inaccessible to others.
HPB burst upon the world with her direct message. It was not
poetical imagery, symbolic tales, nor dramatized versions of
Esoteric Truths.
She wrote in the language of precision, simple and clear-cut,
as one having authority.
She appealed to those around her to preserve
inviolable secrecy about certain information and
teaching and await her cue from time to time to
declare exoteric that hitherto given to the few to learn and
assimilate.
Her wise injunctions were disregarded; followed
desecration of the sacred; that which was holy was given unto the
dogs of the press, and the pearls were cast before the swine of
an egotistic, selfish public; press and public trampled them
under 'their feet, turned on HPB, and rent her.
With the return of the Cycle, the responsibility of her true
students and followers assumes a grave proportion.
In this world of Maya, Spirit and Matter are looked upon as two
different things and so are Esoteric Wisdom and Exoteric
Knowledge. Nature is one and so is Theosophy.
The secret of Nature is in particles of dust and in constellations of
stars and both are visible and yet -- invisible. The writings of HPB
are at once exoteric and esoteric. Their occultism is perceived only
by those whose inner natures have unfolded.
One of the qualifications unfolding that inner faculty that
reveals the hidden side of the known phenomenal world is the
power to keep inviolate the secrets entrusted to us by Nature or
otherwise.
Often in the enthusiasm to help and serve our fellows,
we scatter on the highway the seeds gathered from our
study of Theosophy and our meditations on the facts of the
philosophy. This is due to egotism, often of a very subtle type.
To train them in the art of keeping secrets, many a wise teacher
has devised ways and means whereby innocuous facts and fictions
were given to students for the practice of keeping them private
and learning how to avoid revealing them directly and indirectly
in answering questions and in conversations.
It is a wise practice to impose on oneself the obligation of
secrecy in reference to certain metaphysical and psychical
teachings or spiritual and mystical practices. In doing so, care
must be taken that the student does not fall prey to the assuming
of a mysterious attitude, which is still another form of egotism.
"What thou hast to do, do it in quietude though a multitude
surroundeth thee; what thy right hand receiveth or what thy left
hand giveth let only thy Hidden Heart know" -- such is the
aphorism of old, and the rules of the spiritual Path are the same
today as of yore.
Corpses exist, but a living body has always a soul. Corpses of
knowledge exist, but the Science of Life has the Master-Soul
behind it.
The mystery of the living body and the mysteries of the
Science of Life are esoteric; these mysteries show themselves
mystically in the visible body, in the recorded Teachings of the
Master-Souls.
The esotericism of the Gita is within the eighteen
discourses, and there is no need to look for a nineteenth
discourse.
In the recorded message of HPB, all her Esoteric Wisdom
lies buried. Her students and pupils will discover in her
teachings that which is esoteric; silence and secrecy preserved
will lead to further and nobler knowledge of the Inner Temple.
To gain entrance, every student has to become the Path that is
Life Eternal. He has not only to find the Path but also to make
the Path.
Between the student and the Golden Wisdom of the
Masters that he is seeking, there exists a gulf -- the abyss of
separation. He has to find that Antahkarana-Bridge on which
silently, secretly, faithfully, some may be building, building,
building -- who knows?
[From LIVING THE LIFE, pages 33-38.]
--------------------------------------------------
THE MEANING OF A PLEDGE
from LUCIFER Vol. 3, p. 63 [1889- 90]
Concerning this article, it has been attributed to Dr. Archibald Keightley
(?).
One notices that he uses the word "factor" instead of "power" in the first
Clause. The Dictionary say a "factor" is either an "agent," "an element
of," or a "constituent." The word "power" is defined as "ability to act,".
"a faculty.thinking . willing .a controlling influence . authority able to
control .exert energy or force .apply to work.." Power" defines a greater
instrument and potential than "factor" when so used.
In the article the HIGHER SELF is defined as ATMA -- "universal and
secondless..the JIVA and the MONAD."
It implies that the HIGHER SELF is common to all of us.
Using a determined WILL, the higher aspect of the personal man (Kama-Manas)
calls upon IT, and by this appeal it places itself under the "protection of
the active and beneficent powers that are the direct rays of the Absolute
Higher Secondless Self."
We ought to meditate on this -- in TRANSACTIONS we find H P B discussing
this in the section on "dreams" between pp 66 and 77.
A betrayal of this Pledge by the personal man, opens the doors to personal
isolation and a loss of the great power of the Pledge, which invokes the
HIGHER SELF, to protect.
There is a statement that if we "fail," such a "failure" is not final if we
pick ourselves up, and renew the resolve to TRY the practice again.
The effort to improve morally is the deciding factor. "I will do" is the
right attitude to always maintain.
The Pledge enjoins activity and a positive outlook.
1
The first step is to learn what Theosophy teaches.
2
The second is to discover what we are in potential and in fact. This removes
our ignorance. It opens the door to making noble and altruistic decisions
(such as always acting as a "brother to all that lives") and, "making
Theosophy as the only active living power in our personal lives."
Since we are brothers in Spirit we have no basis for condemning any one. We
have no basis for doubting or being suspicious of the motives or methods of
another. The best we can do is offer active support through consultation
and cooperation.
This unity can never be broken except by our adopting a position of personal
separateness. In such a case, we cease assisting the Movement in that
particular way and eventually we may separate ourselves from its benevolent
influence. To help and teach others is our sole doorway to advancement and
self-improvement.
The condition of manifestation starts with a pair of opposites: such as
Spirit and Matter; wisdom and ignorance, action and inertia. A
"zero-point" (of balance or a fulcrum) lies between these, and we can
perceive and learn that the active MIND of man is able to cross from the
negative into the positive.
They explain themselves and show the correspondences between man the
microcosm and the universal MACROCOSM. But in finality it is we, the
embodied mind, wrapped in desire (kama) which has to make of the Pledge a
basis for establishing in itself a "living power," and ruthlessly cut all
ignorance and false values with the "sword of spiritual discernment."
In this we see why a "stern resolution" is essential. This is how the
"School" serves to inspires us to support the THEOSOPHICAL MOVEMENT and
work in harmonious cooperation with the Masters of Wisdom, Those are the
real FOUNDERS of the THEOSOPHICAL MOVEMENT, and, of all the bodies which
support and promulgate Theosophy. But the difference between the IDEAL
THEOSOPHY, and its vehicles (the societies) is also made plain.
The article concludes with the important statement:
"It is necessary to "read, mark, learn, and inwardly digest" the truths of
Theosophy. Then and not till then, shall all men and women be brothers and
sisters-- Universal brotherhood will be a reality, and the guide of all
existence..
=======================================
See also THE SIGNING OF A PLEDGE
Jasper Niemand
PATH Feb 1889 , Vol. 3, p. 333
=======================================
Dallas
[Back to Top]
Theosophy World:
Dedicated to the Theosophical Philosophy and its Practical Application
