How to Approach The Door of Inner Learning
Carlos Cardoso Aveline
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First published in “The Aquarian Theosophist”, July 2005, pp. 1-7.
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It may be worthwhile to study
the process of discipleship. There are also reasons to investigate the subtle
magnetic relationships and non-verbal communications between the Adept
Teachers of the Himalayas , or some Western
Adepts, and their lay disciples and Truth-aspirants all over the world.
The
theosophical movement was conceived and created during the 1870s and 1880s by
H.P. Blavatsky and several Masters, with the assistance of many disciples and
aspirants in different continents.
Since
the first moment, the inner structure of the movement was designed in such a
way that it must have a central nucleus of sincere aspirants to a higher
learning, in order for it to be able to live at the spiritual level. Otherwise,
it can only experience the outer, mechanical life of a “shell”.
Indeed,
history has proven once and again that in the absence of an inner group with
people committed to the process of discipleship, the movement is scarcely more
than a corpse. But what exactly do we mean, when we use the word
"discipleship" ?
If we
see the idea of being a disciple as a status-symbol or a mark of personal
achievement, then there is no need whatsoever for any sincere students to ever
think about such a dangerous topic. In that case, we must just say, with so
many others:
“It is
enough to study the literature of authentic theosophy and to try to live up to
its general principles.”
Yet
Truth is frequently hidden beneath surface and appearances, and the seed of discipleship – with all its tests – is at the heart
of the apparently simple fact of trying to live theosophical principles.
On the
other hand, in its primary and original meaning, the word discipleship just indicates a learning-process –
and there are no feelings of self-importance or self-achievement attached to
it. In much the same way the word “disciple” means only “a learner”. As to the
term “discipline”, it originally means but the set of practical conditions
necessary for the disciple or learner to develop new abilities.
As
disciples in general need teachers, another interesting question deals with our
attitude towards the Adept-Teachers and Initiates. Is it correct for us to
exert our curiosity and collect the scattered, scarce true information
available about their existence, their work for mankind and their disciples?
A
reasonable amount of evidence indicates that Adept-Teachers – variously called
Raja-Yogis, Mahatmas, Masters, Adepts, Immortals or Rishis – are not supposed
to be beyond our field of conscious investigation. It is clear that everyone
can aspire to learn from them – directly or indirectly. According to Robert
Crosbie, for instance, "HPB showed herself a true Teacher when she said,
'Do not follow me nor my path; follow the path I show, the Masters who are
behind'." [1]
However,
the actual process of spiritual learning is rather complex. The probation path
does not begin with a Master generously
appearing to every aspirant in order to make a formal announcement. As a rule,
probations and tests must be unannounced.
Otherwise, they will not be effective. Besides, probation is a natural,
unavoidable fact, and not something artificially created in order to test this
or that disciple. Probation results from karma law. Every bit of knowledge, in
any department of life, always brings with it a corresponding amount of
responsibility. And being responsible means facing tests. Probation, then,
comes with the first step of one’s search for wisdom, and its
intensity will be in direct proportion to the seriousness of that step – and of
the following ones.
Along
the way to Wisdom, the student of esoteric philosophy has to avoid not only the
emotional mechanisms of self-delusion, fear and ambition in general. He will be
challenged or tempted by many diferent forms of error, most of which will
present themselves as perfectly spiritual attitudes or at least as humanly aceptable. The deeper the knowledge he
has access to, the bigger will be the occult and “undeclared” tests he will
face.
He may feel entirely alone in certain occasions –
even desperately so, if he happens to have enough courage to follow his own
heart. But at the hardest of times, he – as every sincere aspirant to Truth
eternal – will be more included than ever in the vast magnetic field which is
always kept under the general observation of the Adepts and their direct
disciples.
One of
the Masters wrote to a “lay chela” (a lay disciple), in 1882:
“Nature
has linked all parts of her Empire together by subtle threads of magnetic
sympathy, and, there is a mutual correlation even between a star and a man;
thought runs swifter than the electric fluid, and your thought will find me if
projected by a pure impulse (...). Like the light in the sombre valley seen by
the mountaineer from his peaks, every bright thought in your mind, my Brother,
will sparkle and attract the attention of your distant friend and
correspondent. If thus we discover our natural Allies in theShadow world – your world and ours outside
the precincts – and it is our law to approach every such an one if even there
be but the feeblest glimmer of the true ‘Tathagata’ light within him – then how
far easier for you to attract us.” [2]
So, it
is Their Law to approach
every such an one – i.e., every possible natural Ally – if even there be but
the feeblest glimmer of the true Buddhic light within him. But Masters and
their direct disciples make this approach and observation in silence. They are
in touch with the Self present within the Heart and Mind of the aspirant – not
with his outer personality shell.
How,
then, do the Adept look at the Aspirant? Robert Crosbie wrote: “The Masters do
not look at our defects, but at our motives and efforts.” [3]
In one
of the Letters, after mentioning the existence of an “outer” as well as an
“inner” man, an Adept-Teacher wrote:
“With
the ‘visible’ one we have nothing to do. He is to us only a veil that hides
from profane eyes that other ego with whose evolution we are concerned.
In the external rupa do what you like, think what you like:
only when the effects of that voluntary action are seen on the body of our
correspondent – it is incumbent to us to notice it.” [4]
It is
at an inner dimension that the Masters observe the general collective field of
aspirants and, with a few exceptions, their observation cannot be felt nor
‘sensed’ by the observed students. It usually takes a long time for the
Truth-seeker to get to that special moment thus described in “The Voice of the
Silence”:
“Silence
thy thoughts and fix thy whole attention on thy Master whom yet thou dost not
see, but whom thou feelest.”
And
more:
“Merge
into one sense thy senses, if thou would’st be secure against thy foe. ‘Tis by
that sense alone which lies concealed within the hollow of thy brain, that the
steep path which leadeth to thy Master may be disclosed before thy Soul’s dim
eyes.” [5]
The
study of the Mahatma Letters and some other sources suggest that in most cases
the Masters will observe and help the Aspirant for a very long time before he
can sense the subtle presence of a teacher. Chronological time is not
important, but this unperceived observation may go on for a few lifetimes,
while the true foundation of discipleship – a stronger relationship between the
student’s successive mortal souls and his one Monad – is being built. After
that, the Aspirant usually develops the ability to sense the non-verbal, subtle
influence of the Master in his life – and he may even consciously interact with
it in an abstract way, with no images or words. But this happens often a long
time before he will be able to hear or to see his Teacher.
Referring
to the Masters and to the silent help they grant to aspirants worldwide,
William Q. Judge wrote:
“They have
also stated that they do not make themselves objectively known to believers in
them except in those cases where those believers are ready in all parts of
their nature, are definitely pledged to them, with the full understanding of
the meaning of the pledge. But they have also stated that they help all earnest
seekers after truth, and that it is not necessary for those seekers to know
from where the help comes so long as it is received. (...) Personally I know
that the Masters do help powerfully, though unseen, all those who earnestly
work and sincerely trust in their higher nature, while they follow the voice of
conscience without doubt or cavil.” [6]
What
is it that determines the actual distance between each aspirant and the Adepts?
It must be said that it is but a vibratory distance. It is a lack of affinity in vibration rates, since geographical
distances do not exist for the consciousness of the Masters and their direct
disciples. Such a distance is created by our own ignorance – not by the
Masters. One of the Mahatmas wrote to a lay disciple:
“I can
come nearer to you, but you must draw me by a purified heart and a gradually
developing will. Like the needle the adept follows his attractions.” [7]
Each
aspirant must find in himself a way to shorten the inner distance between he
and the Dharma or Teaching. In the silent heart of the Teaching, as in
meditation, he can find, in part, the vibration rate of the Teachers. But this
is not enough. How else, then, can he get nearer to the Source?
One
Mahatma wrote something especially significant to the aspirants living in the 21st century:
“Look
around you, my friend: see the ‘three poisons’ raging within the heart of man –
anger, greed, delusion, and the five obscurities – envy, passion, vacillation,
sloth, and unbelief – ever preventing them seeing Truth. They will never get
rid of the pollution of their vain, wicked hearts, nor perceive the spiritual
portion of themselves. Will you not try – for the sake of shortening the
distance between us – to disintangle yourself from the net of life and death in
which they are all caught (...)? [8]
It is
up to each student to say whether he accepts this invitation – and takes the
steps necessary to liberate himself from short-term goals and commitments.
There is no hurry, though: the work of the Masters is a long-term process.
Although
general conditions have changed since HPB times, there still is a common,
permanent magnetic link between the Teaching, its Students and the Masters, as
we can see in the “Mahatma Letters”.
One of
the letters from the Mahatmas consists of a memorandum, and item number III of
the document says:
“We
can direct and guide their efforts and the movement, in general. Tho’ separated
from your world of action we are not yet entirely severed from it so long as
the Theosophical Society exists.” [9]
The
above expression “Theosophical Society” can be reasonably equated to
“Theosophical Movement”, nowadays.
The
same idea of a long-term work appears at another Letter:
“...
we cannot consent to over flood the world at the risk of drowning them, with a
doctrine that has to be cautiously given out, and bit by bit like a too
powerful tonic which can kill as well as cure (....). The Society will never
perish as an institution, although branches and individuals in it may.” [10] (Here, again, the term “Society”
should be understood as “Movement”.)
With
regard to the fact that the Mahatmas keep under their observation the general
magnetic field – or the buddhic lights – of sincere aspirants to Truth and
discipleship, it is interesting to take notice of these words by Robert
Crosbie:
“...
those Great Ones who I know exist see every pure-hearted earnest disciple, and
are ready to give a turn to the key of knowledge when the time in the
disciple’s progress is ripe. No one who strives to tread the path is left
unhelped; the Great Ones see his “light”, and he is given what is needed for
his better development. That light is not mere poetical imagery; but is actual,
and its character denotes one’s spiritual condition; there are no veils on that
plane of seeing. The help must be of that nature which leaves perfect freedom
of thought and action; otherwise, the lessons would not be learned.” [11]
According
to HPB, “paradox would seem to be the natural language of occultism” [12], and the help given by the
Masters is an example of that. No one is left unhelped: but in order to
actually deserve help, everyone must – hence the paradox – take full
responsibility for his own walk along the path. An independent action is then
of fundamental importance to deserve and to receive assistance.
Once
this basic principle is accepted, another question emerges: how far can the
aspirant go in his inner progress? What are the limits of his growth? There is
no easy answer to this. Occult learning is a multidimensional process. It
depends on many interacting, dynamic elements. However, some of these factors
can be named and examined.
1)One
of them is the ever changing ‘tide’ of collective karma.
Conditions
of collective karma are always helping or hindering in several ways the
learning-process. We should remember, though, that in difficult moments greater
efforts use to be more rewarding. The aspirant should be able to see an
opportunity in each new obstacle. There is a law of simmetry, by which external
obstacles create inner opportunities, and external improvements provoke
dangers. “The Voice of the Silence” says about the “Hall of Probationary
Learning”: “In it thy Soul will find the blossoms of life, but under every
flower a serpent coiled.” [13]
As to
difficult moments, an Adept-Teacher wrote, in a letter to Francesca Arundale:
“Ah! If your eyes were opened, you might see such a vista of potential
blessings to yourselves and mankind lying in the germ of the
present hour’s effort, as would fire with joy and zeal your souls! Strive,
towards the Light, all of you brave warriors for the Truth ...” [14]
2)Another
factor is the karmic background of the student, and also his present karmic
situation, with its obstacles and opportunities.
The more
long-term karmic resources the soul has previously accumulated, the better and
stronger means it will have to face present challenges, and more strength to
develop a decisive action in the right direction. This background includes the
amount of development already achieved in the paramitas of perfection. They
are: Dana, or charity and immortal love; Shila, harmony in words and deeds;Kshanti, an unshakeable patience; Virag or indifference to pleasure and
pain; Virya, a dauntless energy in the way to
Truth; Dhyana or ceaseless inner contemplation; and
finally Prajna, the
integrating key that makes a man become a Bodhisattva. [15]
3)A
third element leading to a better learning is the intensity of the efforts made
by the aspirant.
In
December 1880, H.P.Blavatsky published in her magazine The Theosophist these words from Thomas Taylor, the
platonic thinker:
A
little learning is a dangerous thing,
Drink
deep, or taste not the PLATONIC spring;
There
shallow draughts intoxicate the brain,
And
drinking largely sobers us again. [16]
Accordingly,
in the New Testament’s Revelation we find: “... because you are
lukewarm, neither hot nor cold, I am going to spit you out of my mouth”
(Chapter 3: 14-16). This idea also relates to Matthew, 6:24: “No one can be a
slave to two masters; he will hate one and love the other; he will be loyal to
one and despise the other. You cannot serve both God and the money.”
4)Then
we have the sustainability of the efforts made by the student.
Long-term
sustainability and endurance to tests seems to be even more important than a
great intensity in the search for truth. The best results are long-term, and
they need long-term efforts to ripen. It is better to have a slow process of
sustainable acceleration in our efforts than a sudden enthusiasm born out of
self-delusion. Passing enthusiasms are not only misleading: they are strong
signs of superficiality in our commitments.
5)A
key factor is the purity of the student’s motives.
Robert
Crosbie wrote:
“Very
often the ostensible motive is not the real one, and in this we frequently
deceive ourselves. Ambition also comes in; the desire for the approbation of
our fellows may cloud our vision in our effort to maintain it. There are many
temptations, some of which may come disguised as angels of light.” [17]
Our
thoughts and intentions are established and live in several different levels of
consciousness. There are
intentions which are openly declared. Other intentions are
conscious but not declared. There are also subconscious and unconscious
motives, emerging from old habits and from the instincts of the “animal soul”,
kama-manas. And there are higher, nobler, “supraconscious” intentions which
come from the higher self. We must become gradually conscious of all these
kinds and levels of motives in our lives. As we learn to listen in our heart to
the voice of the silence, all smaller intentions are brought together before
our mind’s eye and gradually understood, then purified and controlled.
Self-observation, made from the viewpoint of our higher potentialities, submits
our personal desires to the active will of the true self.
6)It
is important to examine on which levels of consciousness the greater part of
the effort is being made.
Studying
HPB’s works only on the mental plane tends to create pride, a feeling of
self-importance and other symptoms of a learning limited to words. But if
students go beyond that, listening to the silence and taking courage to
challenge everyday routines from the viewpoints suggested by the wisdom they
learn, then intuition will assist them and the process of learning will become
ever wider and deeper.
7)Finally,
the degree of expansion in his perception of space and time.
This
is the ability of the aspirant to identify himself with time eternal and
infinite space. At first it can come as an intelectual/philosophical process,
through the calm study of “The Secret Doctrine” and other works. But gradually
the student will develop an inner, contemplative relationship with the greater
cycles of time/space, so that he will recognize himself as he is: just a
passing ‘individualized” and “personalized” microcosmic fragment of that
unlimited space-time. Thus he will attain a widening perspective of the Adepts’
and Initiates’ work for mankind. He will learn more about their influence on
human evolution along many centuries and through different religions, philosophies
and sciences.
As to
human history, an Adept-Teacher wrote to Allan O. Hume in 1880:
“Of
your several questions we will first discuss, if you please, the one relating
to the presumed failure of the ‘Fraternity’ to ‘leave any mark upon the history
of the world’. (...) How do you know they have made no such mark? (...) The
prime condition of their success was, that they should never be supervised or
obstructed. What they have done they know; all those outside their circle could
perceive was the results, the causes of which were masked from view. (...)”
And
the Master goes on:
“There
never was a time within or before the so-called historical period when our
predecessors were not moulding events and ‘making history’, the facts of which
were subsequently and invariably distorted by ‘historians’ to suit contemporary
prejudices. Are you quite sure that the visible heroic figures in the
successive dramas were not often but their puppets? We never pretended to be
able to draw nations in the mass to this or that crisis in spite of the general
drift of the world’s cosmic relations. The cycles must run their rounds.
Periods of mental and moral light and darkness succeed each other, as day does
night. The major and minor yugas must be accomplished according to the
established order of things. And we, borne along on the mighty tide, can only
modify and direct some of its minor effects. If we had the powers of the
imaginary Personal God, and the universal and immutable laws were but toys to
play with, then indeed might we have created conditions that would have turned
this earth into an Arcadia India ,
Persia , Egypt , Greece
and Rome
As the
student gradually learns to understand the sacred long-term work done by the
Mahatmas for the good of mankind, he can’t help giving up his personal worries
and short-term goals. They all lose their meaning and importance as he sees the
longer, unlimited time-line of human evolution.
Then
he will be able to offer his efforts to his own reincarnating Monad, in the
inner temple of his higher consciousness. Or to his Master. And within the
small circle of his possibilities, he will accept the fact that he is
co-responsible for the future of the theosophical movement – a collective
instrument for human evolution – and he will try to ACT ACCORDINGLY.
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NOTES:
[1] “The Friendly Philosopher”, Robert Crosbie, The
Theosophy Company, L.A.
[2] “The Mahatma Letters to A. P. Sinnett”,
transcribed by A. T. Barker, facsimile edition, Theosophical University Press,
Pasadena, CA, 1992, 493 pp., see Letter XLV, pp. 267-268.
[3] “The Friendly Philosopher”, Robert
Crosbie, The Theosophy Company, L.A. and N.Y.C. , USA
[4] “ The Mahatma Letters to A. P. Sinnett”,
Letter XLIII, pp. 259-260.
[5] “The Voice of the Silence”, H.P.
Blavatsky, TPH, Wheaton ,USA/Madras,India/London,UK
[6] “‘Forum’ Answers” by William Q. Judge,
reprinted from The Theosophical Forum (1889-1896), The Theosophy Co., Los Angeles
[7] “The Mahatma Letters to A. P. Sinnett”,
Letter XLV, page 266.
[8] “The Mahatma Letters to A. P. Sinnett”,
Letter XLV, page 265.
[9] “The Mahatma Letters to A. P. Sinnett”,
Letter LXXVIII, page 378.
[10] “The Mahatma Letters to A. P. Sinnett”,
Letter XXXIV, p. 245.
[11] “The Friendly Philosopher”, Robert
Crosbie, see p. 07, lower half.
[12] See the first paragraph of the text “The
Great Paradox”, “Collected Writings of H. P. B.”, volume VIII, TPH, 1990, p.
125.
[13] “The Voice of the Silence”, H. P.
Blavatsky, TPH, 1992, Fragment I, p. 6.
[14] “Letters From the Masters of the Wisdom”,
transcribed by C. Jinarajadasa, first series, TPH-Adyar, India, sixth printing,
1973, Letter 20, p. 52.
[15] “The Voice of the Silence”, H. P.
Blavatsky, TPH, Wheaton-Madras-London, 1992, 122 pp., see pp. 47-48.
[16] “The Theosophist”, Bombay
[17] “The Friendly Philosopher”, Robert
Crosbie, see p. 07, upper half.
[18] “Combined Chronology, for use with ‘The
Mahatma Letters to A.P. Sinnett’ & ‘The Letters of H. P. Blavatsky to A. P.
Sinnett’ ”, by Margareth Conger. Published by Theosophical University Press, Pasadena , California
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