THE LIFE-GIVING STREAM
The Secret Doctrine is directed to those who are devoutly seeking to bring about a fundamental transformation in embodied consciousness. Early in the book H.P.Blavatsky states: ""When Buddhi absorbs our EGO-tism (destroys it) with all its Vikaras, Avalokiteshvara becomes manifested to us, and Nirvana, or Mukti, is reached," "Mukti" being the same as Nirvana, i.e., freedom from the trammels of Maya" or illusion. "Bodhi" is likewise the name of a particular state of trance condition, called Samadhi, during which the subject reaches the culmination of spiritual knowledge." If samadhi and nirvana are exalted states of consciousness, evidently the Brotherhood of Bodhisattvas, the Society of Sages, the Lodge of Mahatmas continuously resides on this cosmic plane of supreme cognition. These self-luminous beings are everywhere and nowhere, with three main sanctuaries on this globe: one beyond the Himalayas, which has existed from the most ancient times; another in the Near East, which also goes back far beyond recorded history; and the third in South America. Yet, while there are these secret centres of initiation, access to the Brotherhood has nothing to do with physical nearness or distance. Mahatmas are essentially beings who ceaselessly function on unseen planes of ideation mirroring universal states of consciousness. Any individual anywhere who is universal in spirit, non-sectarian in attitude, free from fixation upon place or time, who is truly devoted to universal good and human welfare, may come into the radius of influence of the Brotherhood of Bodhisattvas and their accredited agents in the world.
The Dedication of The Secret Doctrine strikes the self-validating keynote of universality:
In the Preface, the same keynote of universality is strongly stressed. The teachings of Theosophy are not confined to the ancient tetrad comprised by the Hindu, the Zoroastrian, the Chaldean and the Egyptian religions. Nor is it the exclusive possession of the more recent Buddhist, Islamic, Judaic and Christian faiths. The Secret Doctrine is the essence of all these. "Sprung from it in their origins, the various religious schemes are now made to merge back into their original element, out of which every mystery and dogma has grown, developed, and become materialised." Owing to the fall of all religions through false claims and creedal dogmas, true seekers everywhere today are longing to find the pristine source of Divine Wisdom, pure and unsullied. Naturally, even among such earnest seekers there is the ever-present danger of materialization. This can be minimized through close attention to the critical distinction made in the Bhagavad Gita between the external attributes and the immaterial essence of the Self-Governed Sage. Those who have eyes will always be able to see and will also be able to know how to come closer to the Trans-Himalayan Brotherhood, which is not to be found by external means. It has monasteries and schools and systems of initiation in secret sanctuaries which cannot be readily discovered by travel and exploration. Even the individual seeker who is able, by undertaking a pilgrimage, to come closer to the Brotherhood, is led on by the intuition of the heart, by inner guidance, and not by maps or any adventitious aids.
H.P.Blavatsky once stated that a single journey to the East undertaken in the proper spirit will do more than all the books in the world. She herself conducted such a journey but she was intensely concerned with fundamental questions: Who, where, and what is God? How can man's spirit prove God's spirit? These were the burning questions in her heart to which she devoted years of thought and enquiry. Having already had the vision of her Guru, asking these questions, she, as a great Teacher, re-enacted for the sake of the entire human race the archetypal quest for enlightenment. This is part of the ever-renewed sacrifice of every Rishi or Mahatma. Inquirers who have sought the Brotherhood of Bodhisattvas through external means are easily misled. In the Aquarian Age, especially, no encouragement can be given to people who want some kind of external and verifiable means of speeding their own growth. True spiritual growth is wholly internal, and only its efflorescence may illumine the external world through wisdom in thought, word and deed. This is the fruition of continuous meditation, and therefore one must realize, as many an ancient seeker knew, that the sacred places of pilgrimage correspond to secret centres in the human constitution. For example, Prayag, the meeting-place of rivers, corresponds to a spiritual centre in every human being. The symbolism of a sacred pilgrimage conveys clues to the inner meaning of the teaching, intimating the inward ascent through which a human being comes closer to planes of consciousness involving higher centres within the human vestures. It is possible, through deep meditation, to enter the inmost sanctuary within the tabernacle of Isis, Shekinah, Sarasvati, Kwan Yin, Brahma Vach. An indispensable pre-requisite is true devotion to the Ishtaguru.
The word Theosophia goes back to Ammonius Saccas and earlier, and there has continued an unbroken line of shining witnesses in every part of the world even where the mystery-fires were snuffed out long ago. This line may be discerned in a few Church Fathers like Origen and Clement of Alexandria, as well as in St. Augustine. It is clearly to be seen in the neo-Platonic thinkers, as in Pythagoras and Plato, and also among the pre-Socratics. From further back than Krishna and Buddha, the ancient Egyptians and Chaldeans, and continuing all the way through recorded history, it comes down again through the last seven centuries, starting with the First Impulsion of the modern Theosophical Movement given in the fourteenth century by Tsong-Kha-Pa, who came to resuscitate the Divine Wisdom. Every century thereafter a special effort was made by the Lodge of Mahatmas to awaken human awareness of the accessibility as well as the enduring existence of the Wisdom Religion. Thus, as it is stated in the archetypal affirmation of the Declaration of the United Lodge of Theosophists, "The true Theosophist belongs to no cult or sect, yet belongs to each and all." The Secret Doctrine of H.P.Blavatsky is an encyclopaedic and talismanic guide to that which is hidden in nature, to the sacred scriptures of the world and to the ancient source of arcane knowledge. It points to the great range of diverse cultures of the recorded and unrecorded past, providing keys to many language systems, mythic maps, code languages in mystical texts, alchemical works and ancient catechisms, some of them orally transmitted or only partly transcribed and some dependent upon further commentaries that are not readily available. The two volumes encompass such a vast and varied range of material that if one were to spend one's entire life trying to follow up on every term and concept, on every school and system, one would find at the end of a lifetime that one would have to start all over again in future lives. This is truly a Himalayan pilgrimage.
Speaking of the great Transmitters of the Wisdom Religion, H.P.Blavatsky states:
In the process of transmission there is an inevitable dilution of the life-giving stream of the eternal Wisdom. Every sincere seeker must make an earnest effort to grasp what it would mean for these truths to be actualities visible only to the eye of the Sage and the Seer. For example, many Theosophists are vaguely familiar with the Sanskrit term Mulaprakriti, root-matter, which is also known by the English phrase "primordial root-substance". If one were to probe deeply into what is currently thought about matter, one would discern that already in contemporary physics the concept of matter is so subtle and recondite, so much an abstraction, that it has nothing to do with crude sensory conceptions of matter. If, through meditation upon the very idea of root-matter, one were to go even further, using several sections of The Secret Doctrine which throw light upon the philosophical problems connected with matter and forces, one could begin to comprehend what is meant by pure, noumenal matter. By experiencing even at a preliminary level that which would make the word Mulaprakriti sacred, one could become increasingly conscious of the ever-present cosmic sacrifice of which Shri Krishna spoke to Arjuna.
If the seeker is not living out of any concern with individual salvation, but only out of a deep desire for universal progress, then one can become a true devotee of Krishna. The Guru is depicted in the abstract portrait of the Self-Governed Sage given by Krishna. Persisting in true devotion to such a Guru, who will always be both an ideal and a fact, a veil and a presence, a person may experience subtle mutations in his vestures. The physical body changes considerably every seven years. The skin is completely renewed every seven years, and the lines on the hand change more slowly but surely. Micro-changes take place continually, affecting the blood and its circulation. The entire system renews itself so continuously that one is constantly involved in these alterations and changes. They apply not only to the gross astral that is called the physical body, but involve processes which are witnessed by and are relevant to the immortal soul. The way in which the soul sees and apprehends these processes can make a decisive difference to the whole of one's life. The common saying that "You are as young as you feel" is the mirroring of a profound truth when "feel" is understood in terms of how one thinks and breathes. Spiritual rates of metabolic transmutation, change and transformation can be affected by the Guru who can see into the very essence of things, and deals directly with a facet of Mulaprakriti which is the substratum of Akasa. If one genuinely tries to work through correspondences, then although one may not directly understand the process, one can at some level appreciate it by analogy to the sense of lightening and refining of the physical instrument that comes with bathing. All human souls have some glimmer of awareness of noumenal states of matter, but to be able to put that knowledge to work needs meditation, continuity of consciousness and continuous concern. Typically this quality of concentration and continuity will not be forthcoming except among those few who have such an overwhelming love for the human race, profound compassion for human suffering and pure joy in the presence of Divine Wisdom, that they would really wish to commit themselves totally and continuously to progressive self-refinement for the sake of all.
With deep concentration there is a distinct change in the quality of perception. The left eye and the right eye focus differently, not only on the physical plane, but also in ways that involve centres behind the eyes suggested in phrases like "the mind's eye", "the soul's eye" and what Krishna calls "the place between thine eyes". The eyes are the windows of the soul, and it is possible to unfold spiritual perception slowly, intermittently, but recognizably. The perception which unfolds is similar in kind, even though distant in degree, to the eye of the Sage and Seer. That is an eye for which there is no veil, an eye which can see into past, present and future though it does not see them as such but only an eternal Now. What is day to the Sage is night to the ordinary man, and what is day to the ordinary man is night, the night of ignorance, to the Sage. There is a radical difference in the perception of light and darkness, abstract and concrete, real and unreal, day and night, between the Sage or Seer and the seeker who is still fumbling and stumbling with sensory perceptions, with worldly desires, with carnal limitations, with a narrow sense of identity and personality, but who still wishes to go beyond. There is evidently a radical difference between the spiritual wisdom come alive in those who breathe it, and those who merely have it on hearsay. This is the oldest distinction in the world. In Shankara it is the distinction between aparavidya and paravidya, parokshavidya and aparokshavidya, indirect knowledge and direct awareness.
This is hinted at in the Preface, where the word "revelation" is used, and in different places in the book where the idea of spiritual revelation or spiritual seership is elucidated. In the beginning we are told that:
And then we are told on the next page:
In India, in China and Japan, in Siam and Burma, in Egypt and Greece, in Chaldea and Mesopotamia, later in Rome and in the Arab world and among the Jews, and in the modern age in Europe and the United States of America, also in the last hundred years in the Theosophical Movement, it is the same story of partial understanding leading to misunderstanding, concretization resulting in desecration. That is the karma of the transmission of Divine Wisdom, because the uninitiated will, in the sense in which Jesus spoke of casting pearls before swine, drag down the solar teaching into the murky realm of lunar consciousness polluted by profane sense-perceptions. This is profanation, but at the same time, the immortal soul in those individuals may gain some food for sushupti and for devachan if they still have some link with the higher Triad. There would also be those who can get their mental luggage ready for another life. One may never really know how the process goes on from the outside, but one can understand why something always had to be kept secret from every person who is self-excluded from the sacred circle of initiates and ascetics. There will always be such a sacred circle, just as there will always be only a few who actually have climbed Himalayan peaks. But there will be very, very many who are fascinated by the enterprise.
Those courageous souls who are truly drawn to spiritual mountain climbing will be struck by the Stanzas of Dzyan, the sutratman of the Gupta Vidya, which forms the basis of the volumes of The Secret Doctrine. These Stanzas are also included as an appendix to The Voice of the Silence, which is derived from the same ancient source. Through their help, it is possible "to reform one's self by meditation and knowledge", but for this to happen, everything depends upon the state of mind and consciousness in which one approaches them. Those who have found them helpful take the Stanzas and read them silently again and again. On the whole, reading them aloud would be unwise because one may activate lower psychical forces much faster than one has gained the ability to govern them. This is a hazard with many people because of the ratios of the noetic to psychic in their lives. It is always a good practice to read quietly and absorb ideas with the mind's eye so that one receives the teaching on deeper planes than merely through the astral senses. Because in the Aquarian Age the mind is very crucial, without some understanding no such activity could be truly helpful and it may even degenerate into quasi-religious pseudo-ritual. This one does not want to encourage, and there is a constant danger that people will be pulled back through their skandhas into one or another form of ritualistic salvationism. The whole of The Secret Doctrine is a partial commentary on certain fragments of a few of many Stanzas, most of which are not given. If one understands all of these at some level, and tries to take a particular Stanza, making correlations between the Transactions and The Secret Doctrine, reading a paragraph and making a few notes, thinking deeply about it and meditating upon it, and then rereads the original Stanza, it would help. Clearly this is an exercise involving attention, effort, patience and calm. Anyone who has been so privileged as to have entered into the current of Divine Wisdom will have sensed that the Stanzas of Dzyan may be correctly intoned as the basis of noetic magic. This can only be done by initiates, a mantramic activity that is not publicized. Nevertheless, it is extremely potent and has a profound effect upon the entire globe and is solely undertaken for the benefit of all living beings.
If a person is very far from these Himalayan prospects, and has in fact gone wrong for a period of time, for a year, for three years, for ten years, for ten lives, yet would wish to begin again on the Path of Anasakti, selfless action, and seeks to reform his or her self by meditation and spiritual knowledge, and even hopes for a second birth, this is indeed possible. Not only is it possible, it is verily the true purpose in transmitting The Voice of the Silence and The Secret Doctrine. The sacred teaching is for those who seek to become dwijas, twice-born, those who wish to be born again as in the Nazarene gospel, those who ardently aspire to be spiritually regenerated. But this must be the product of a patient, persistent and yet relatively unanxious reform of the self. Knowledge only becomes wisdom through meditation acting as the basis of realization. The more one meditates, the more one's knowledge becomes real. The more it becomes real, the more it acts upon one's life-atoms and the spiritual will, transforming the sense-organs and the body, altering and elevating one's whole life. It becomes the current of a living power made free in a human being, and is highly potent. The Secret Doctrine is for those who devoutly seek to become Men of Meditation. As a preparation, it is helpful to gain even a little spiritual knowledge, by Buddhic intuition, of the universal, hidden, archetypal, regenerating current of spiritual life-energy referred to as the living stream of wisdom. If one can get into the current, it is bound to make a change that will work slowly but infallibly. The proper use of The Secret Doctrine and The Voice of the Silence could be like unto the study of the Vedas or of the Gospels according to John or Thomas. Even if taken in small doses but on a regular basis, the way Nature does all things, much benefit can accrue. This is really the problem: Can people learn to grow as they have seen trees grow? A little bit done regularly is of inestimably more value than doing a lot one day and nothing for weeks.
Just because the study of The Secret Doctrine is so vast, it does not mean that one cannot gain some benefit even from taking a single phrase or a sentence from almost anywhere in the book. One can, as sincere effort will surely demonstrate. Sometimes people suppose that they cannot come any closer to The Secret Doctrine because they are unworthy, but this is a great mistake and a defamation of human dignity. Some people are always making an assumption that they "belong" to themselves. This is philosophically baseless, since the mere fact that they can formulate such a claim does not in the least imply that either the body or mind is a possession of theirs. Of what is any person claiming to be the owner in this "private ownership theory" of the vestures? It is an absurd form of ignorance. One must put oneself in a learning mood or posture, and one must forget about worthiness and unworthiness. Instead, one should thrill to enter the perennial stream of supernal knowledge rendered into a living current of spiritual cleansing of the mind and purification of the heart, acting as a solvent to the lower will, and releasing the higher energies, potencies and faculties of the human being. That is what is truly intended, and those who have intuited the intention from the Preface, perhaps even from its very first words "The Author the writer, rather..." will enter the stream in such a way that their lives will never be the same again. It is indeed a great shame that the golden opportunity is not taken by many more people. The reason usually is about the same, whatever the external excuses and explanations. It is a superficial entering of the stream that blocks a real entering of the stream. On the other hand, one who is afraid to enter the stream wastes this incarnation. Both of these are pointed out in The Voice of the Silence. Fear kills the will, leaving one paralyzed. Nothing may happen, but one will not get the golden karma, maybe for many lives, of coming any closer to such exalted teaching. Others, on the other hand, forget that the sacred teaching is for the whole of humanity, that it necessarily involves ascending planes of consciousness. Because of salvationist tendencies in previous lives, they take a Fundamentalist attitude towards The Secret Doctrine, supposing that through mere ritual repetition they will gain insight and find redemption. A person must, rather, choose a sentence for meditation, take a paragraph for reflection, select a page for reading as a preparation for reflection and meditation. If one has more time, and the energy and will are summoned after one's duties are done by nature and by man, one may read more for the sake of making a deep study in order to strengthen the quality of one's daily reflection and meditation.
One's whole attitude to what one can do every week is crucial. People are of differing capacities and temperaments and also have different ways of ordering their lives or of remaining disordered. It would be helpful if a person altogether avoided the "hundred per cent or nothing" approach, which is Atlantean and adolescent blackmail, saying, "Either I do it all or I do nothing", a sure sign of spiritual failure through pride and perversity. Just as chelas can recognize Adepts, it is only logical that Adepts can recognize failed chelas. Rather than become trapped in such foolish pride, one might cheerfully listen to the words of the Buddha: "Drop by drop a jar of water is filled." Choose a sentence, take a paragraph, but use it during the week to prepare for the next week. The real point is to gain greater continuity of consciousness. The Secret Doctrine is the unbroken, uninterrupted Wisdom of Those with unbroken, uninterrupted consciousness for over eighteen million years. They are the Manushis who became the Sons of Yoga, and those Sons of Yoga became the Sons of Wisdom. They teach under the same rule that was central to all the ancient systems of Spiritual Teaching: If you take one step in the direction of the Teaching and the Teacher, the Teacher will take one step in your direction and help you to become more capable, through meditation and practice, of spiritual regeneration, maybe even a second birth leading to further changes in lives to come.