True Love in this differs from gold and clay,
That to divide is not to take away.
Love is like understanding that grows bright
Gazing on many truths; "tis like thy light,
Imagination! which, from earth and sky,
And from the depths of human fantasy,
As from a thousand prisms and mirrors, fills
The Universe with glorious beams, and kills
Error, the worm, with many a sun-like arrow
Of its reverberated lightning.

  – Percy Bysshe Shelley

 The principle that all human beings should be treated as ends in themselves and not as means constitutes the core of Kantian morality. It rests upon an older conception of the world as a coherent structure intelligible to the pure reason of man. This world is a moral order precisely because human beings are an integral part of it. The human mind, by an act of pure, universal, impersonal reason, is able to discern the ethical order within the natural order. Each human being is a self-determining agent within a universe which itself may be seen as a kingdom of ends. Every human being as a responsible agent can become a monarch within his or her own modest kingdom by living in terms of ends that are self-chosen. We rule ourselves by making those ends meaningful in our lives.

 For the practical realization of this possibility, we must assume that every human being is inherently capable of acting spontaneously without interfering with other human beings. We know that this noble mode of action is not achieved because reason is clouded by irrational passion. Pure universal affirmation is distorted, dissolved and even destroyed in the midst of the blinding partialities of confused human beings captive to conflicting impulses, aims, motives and desires. Suppose, however, that these self-chosen ends were intrinsically compatible, and that each person, in willing an end, asked the question, "If everyone wills this end, is it compatible for all human beings individually to pursue it without mutual interference?" At one level, a general answer would only yield a formal criterion of action. Is there a practical way, however, in which we could readily recognize in ourselves any fall from the autonomous state of a self-determining, rational being? We must identify any desire to interfere with others as springing from a part of ourselves which cannot be underwritten by the moral order and which the universe cannot protect.

 Although theoretical formulations have a certain value, nonetheless, in the familiar but treacherous territory of tortuous rationalization and sinuous self-deception, as well as the psychological pessimism of our time, they only communicate negatively. And yet, while we may not fully know what it means to pursue our own ends without interfering with other individuals, we can surely recognize instances where one human being is crudely using another. We recognize this in its extreme form in politics, but the idea that any government could have total control over the human mind is self-contradictory if human beings are intrinsically self-determining agents. This also applies to any theory of continuous interference through conditioning, any supposedly benevolent, massive manipulation such as "Skinnerism."

 The crucial challenge is whether we can, long before we are confronted by extreme cases, apply to all contexts a truly philosophical framework of indefinite growth in human relationships. Can we recognize not only the obvious ways in which we use other people, but also the pure ideal wherein we determine a chosen end without ever treating anyone else as a means? Can we understand the complexities of lower Manas solely through the desire for universal affirmation? We need a more complex view of human nature and especially a subtler understanding of the mind. It is not enough to see human beings merely in terms of use and misuse, least of all in the Benthamite language of self-interest, because people generally do not really know what is to their advantage over a long period of time in every context. All utilitarian formulations eventually tend to break down. It may even be better to think away altogether, in human relationships, from the ends-means dichotomy because it has been tainted by narrow and short-sighted perspectives.

 Is there a nobler way by which we can come to understand what it is for two human beings to help each other, to share with each other, and not to use each other? Even though the sacred idea of love is degraded every day, there is no human being who does not understand what love means at some level. The counterfeit of love is false romantic idealization which soon becomes empty and irrelevant. True love involves the many complexities of human beings, the manifest weaknesses and also the hidden poignancy in the archetypal relationships between father and child, husband and wife, teacher and pupil, and between two friends. If two people can sense something beyond themselves, can they also see how the direction of their relationship could be meaningful? Even though in their weakest moments there is a tendency for either to take advantage of the other unconsciously or in the name of the good, is there still a feasible possibility of self-correction? Must relationships tend to become prisons or can they evolve in the direction of liberation? In the everyday contexts of human relationships, the critical question is whether we are becoming more tyrannical in relation to others or are allowing our closest encounters to enhance the joys of individuation.

 These fundamental inquiries hurt because any pertinent discovery of the subtle forms by which the tyrannical will masquerades as love destroys our delusive relationships. Mere intellectual awareness does not help, and this is the point we have reached in contemporary culture. People know so much about all abuses of trust that they are terrified of any irrevocable commitment. They are afraid to spend time with their relatives; afraid to assume burdens of responsibility in relation to children; afraid of intimacy with others and most of all afraid of deep introspection and meditative solitude. Relationships have broken down because many have become painfully aware of all the ambiguities, perversions and tyrannical elements in the human psyche. The atmosphere is so polluted that we almost dare not breathe. Therefore, the most simple, natural analogies, let alone idyllic models of archetypal relationships, do not speak to the disillusioned. They need a fundamental solution and not only an acute awareness of human failings. There is no total solution in the empirical realm that is compatible with the sum-total of goodness in the universe, but a fundamental solution can emerge when individuals are willing to rethink their conceptions of themselves.

 The therapeutic counsel of the great healers of souls is as relevant now as it was in the days of the Buddha and the Christ. There are those whom the immemorial teaching does not transform, even though they spend a lifetime with it. There are those who are afraid it is going to alter them and therefore never enter the stream. There are those who progressively find it affecting them, and are able by an unspoken trust to use it and be benefitted by it. And then there are those very few who are deeply grateful for the supreme privilege of witnessing the presence of this timeless teaching. They are constantly focussed upon the eternal example nobly re-enacted by Avatars who portray the magnificent capacity to maintain, with beautiful balance and ceaseless rhythm, the awesome heights of cosmic detachment and boundless love. These mighty men of meditation are also illustrious exemplars of the art of living and masterly archers in the arena of action. They cannot be understood in terms of external marks or signs. It is only through their inner light that individuals can come into closer contact with the inner lives of beings so much wiser and nobler than themselves. Those who cherish this truth may find the inner light within their own silent sanctuary through deep meditation, in their incommunicable experience of poignant emotions, in response to soul-stirring music, or in their ethical endeavours through honesty and self-examination.

 Human beings willing to take their lives into their own hands can acknowledge when they have used a person as a means to their own end, and see this as unworthy. Highly evolved souls who fall into such abuses will go into a period of penance. They will engage in a chosen discipline of thought and action so as to atone for their past misuse. Penance is not to be understood in terms of externals. True tapas touches the core of one's inward integrity. It fosters a calm reliance upon the great law of universal unity and ethical causation. It is rooted in the wisdom that protects right relationships. The tragedy of the human condition is that when we make moral discoveries we cannot readily go back to those we have wronged and rectify matters. Either it would be too painful or the individuals involved are not accessible. But we can correct our relationships at a higher level of integrity. We could prepare ourselves, in a practical way, to come out of the old and smaller circles of loyalty. We could authentically enter into the family of man and become members of that brotherhood of human beings who do their utmost, in the depths of solitude and self-examination as well as in the gamut of their relationships in daily life, to re-enact in simple situations what at an exalted level is effortlessly exemplified by the Brotherhood of Bodhisattvas.

 Those who make this heroic effort become pioneers who point to the civilization of the future. They gestate new modes in the realm of pure ideation and bring them down into the region of the visible, laying foundations for a more joyous age in which there will be less defensiveness, fear and strain in the fit between theory and practice. Some want to get there straightaway, but they have never really asked themselves whether they have paid off their debts, or even faced up to the consequences of what they did before. This is a common error, but nonetheless it is insupportable in a cosmos that is a moral order. We cannot erase what went before, though we can make every new beginning count and insert it into a broader context. The great opportunity that the Aquarian Age offers is to gain a sense of proportion in relation to oneself, entering into an invisible brotherhood of comrades who are making similar attempts. Their mutual bonds come alive through their Inmost reverence for their teachers, who exemplify in an ideal mode what their disciples strive to make real in their lives through sincere emulation to the best of their knowledge.

 We need to function freely in the invisible realm of growth where all formulations can only be initial points of departure, and all interactions may serve as tentative embodiments of ideals. We know today, even in terms of the inverted insights of the lunar psychology now so widely disseminated, that our responses to others are in part truths about ourselves. We are aware that weak people are going to see weakness everywhere, or are going to be threatened by stronger people who remind them only more acutely of their own weakness. In the worst cases, the weak either try to pull down the stronger through image-crippling or try to live off them vampirically. On the opposite side, there are divine equivalents to these demoniac extremes, because evil is merely a privation of the good. Evil is only a shadow cast by a good which is not static: the more we seek it, the more it moves through degrees of relative manifestation extending into the unmanifest realm and beyond into that which cannot be called "good" or "true" or "beautiful" or anything, because it is beyond all appellations and attributes.

 There is then a process that is the opposite of vampirization. Instead of subtracting from someone else for our own benefit every time we see something that is strong or admirable, we could try to be silent learners. This is not easy. Very great souls, wherever they are born, reveal themselves as archetypal learners. By learning all the time they readily assimilate the best from those they encounter, and thus rapidly learn in every direction. Light on the Path gives the most comprehensive and precise instruction: "No man is your enemy: no man is your friend. All alike are your teachers." This mode of learning is a way of drawing from others which enriches all. The archetypal mode is so basic that it cannot remotely resemble institutionalized, routinized, inherited conceptions of learning. One can enact a whole manvantara within a single night if one is serious about learning, simply by sitting quietly in a restaurant and watching people coming and going, working and conversing. Learning is ceaselessly going on everywhere but it can become truly self-conscious only if one is sufficiently humble. It is absurd to insist that there is no alternative to manipulation in human relationships. What makes vampirization possible is a kind of perverted strength, a determined persistence in weakness. An Initiate will see in such sad cases not a weakling, but an old sorcerer playing sick games behind a weak exterior, using the guise of weakness for the sake of sordid traffic in human vulnerability. There is present a reflected ray of the divine, but its strength shows itself demoniacally, inverted through a perverse determination which can only push the person along the inclined slope that culminates in the irreversible utter loneliness, annihilation, and extinction of the vital connection with the Atman. We need to meditate deeply on the opposite to see to the very core of what is happening. We can only do this if we can witness what we see with a commensurate compassion. The self-destructive sorcery of vampirization and manipulation must be met by a tremendous love, such as that of Krishna, Buddha, or Christ, for the faint spark of moral perception in that unfortunate human being desperately needs to be fanned before it is wholly extinguished.

 Meditation upon the nature of good and evil also points to a process that is the opposite of the demoniac tendency, through extreme insecurity, of breaking down the images of stronger people. True learners, in contrast to fickle sycophants, are skilled in the enjoyment of excellence. They are willing to worship the imprint of impersonal truths about human nature in the acts and utterances of noble souls, wherever they may be discerned. Diverse individuals may find kinship with exemplars of human excellence in ancient myths, in recorded history, and in the secret fraternity of living sages. If we sit down and calmly reflect upon the best persons we have ever known, upon those we most respect, we may come to see the finer qualities hidden in the creative depths of these beings. Continuous effort generates strength. If we love enough we will readily recognize that we are initially not worthy enough to appreciate all the excellences of higher beings. We need knowledge, self-study, and the companionship of those who are our comrades in the quest for wisdom. Then we become intuitively capable of drawing to that orbit wherein we sense without profanation a sacred dissemination and steady diffusion of ideals that may be incarnated by degrees. This is the only possible strength compatible with a spiritual cosmogony and an emanationist conception of human evolution. Strength is truly that which is compatible with further growth. This is no static notion of strength and there can be no external measure of it. Human beings are the greatest cowards when they will not admit a mistake and when they will not face themselves. The greatest heroes are the ones who show the courage needed for constant self-correction. True strength has nothing to do with indices of power in the visible realm. It shows itself in the inner life of man, in psychological struggles, and in the moral sphere. As we begin to gain a little of this inward strength, we prepare ourselves for more. Then it becomes natural and spontaneous to rejoice in the existence of those stronger than ourselves.

 It is possible even now to recover something of that faded memory of the joys which were once experienced in families where one could insert one's whole conception of oneself into a larger fellowship. We can no longer do this mechanically in Kali Yuga, least of all in a competitive society, and in relation to the family as defined merely in terms of blood ties and physical heredity. We have to re-discover and re-create the small family before we can join the greater family of man. We need to think about humanity as a whole, the human situation, human needs, human sufferings, and the glaring gap between the human predicament and all the expertise in the corridors of power. But we should not presume that we know enough about such matters. It would be better to seek to become effective servants of Those who alone have the wisdom needed to enlighten and elevate the whole of the human race, but who cannot do so without the help of companions. Drawn out of different cultures, they are the global forerunners who are willing to serve as "Fortune's favoured soldiers" in the Army of the Voice.

 These companions realize that true solitude is not loneliness, but the experience of a more intense fellowship that goes beyond the human kingdom. It is a fellowship not merely with nature seen in terms of its four kingdoms – mineral, vegetable, animal and human – but a fellowship that includes three invisible elemental kingdoms. Even more, it is a fellowship with living forces that are neither remote abstractions nor anthropomorphized entities. Through this fellowship we may experience the thrill of the discovery that within the human body there is a universe intimately bound up with a vast universe which includes many more worlds than what either visually or conceptually we call the cosmos. Deep, steady and regular meditation, supported by the integrity of self-study, becomes after a point as natural as breathing. It becomes continuous with the whole of one's life, and then a person can never be lonely in the ordinary sense, because one will be unafraid. If there is no limiting conception of oneself which makes one vulnerable, there is nothing to fear.

 To explain this in detail would be futile because an explanation would say nothing to someone who does not have some experience of it. The best way to understand it is to focus one's consciousness, within the solitude of one's own life, upon those passages in the great devotional texts which give the capacity – within the alembic of one's purified imagination, the matrix of one's serene ideation, and the warmth of one's expanding heart – to tap through meditation the ideation, benevolence and compassion of beings who have gained enlightenment. An infallible test of whether one has truly entered the stream is that one recognizes one's predecessors, the Tathagatas. People who only attempt meditation for a while, and keep pretending that they have the last word or the final answer, are pitiable failures. The individual who has an authentic inner life feels a profound veneration for a vast brotherhood of beings who have walked that way before. Many people experience a comparable feeling on trips to the mountains, especially when they are alone for a long time. They experience an exhilaration at seeing another human being. There is a comradeship which we can experience but are not ready to verbalize.

 We can find in such fruitful encounters preparatory anticipations of the solidarity experienced through the discipline of discipleship, meditating as steadily as a spinning top, while also engaged in creative action. Enjoying comradeship with the Brotherhood of Bodhisattvas, the disciple is strengthened by his constant awareness of Their boundless compassion. Simply to think of their infinite sacrificial wisdom fortifies him. This is a profound experience, and anyone can earn it by making the necessary effort. But in the sacred realm no false coins will serve, and there can be no cheating or manipulation. As in Rene Daumal's Mount Analogue, the only thing that entitles one to go further is being able to extract a particular kind of pearl-like substance that one can only get by risking great danger, coming close to precipitous waterfalls and crashing cascades. Progress is made solely by daring, the willingness to go through repeated trials, and by magnanimity.

 Though depicted in different ways by many teachers throughout vast ages, the trials of a disciple are very real. No strength is gained by any who are unwilling to be tested and tried, or who are afraid of trying. This will always be the case, as long as the universe has the integrity necessary to accommodate the continuities between great beings and every person alive. In a universe of law, the only way in which it is possible to go through the journey is step by step. As suggested in the story of Job, one's burden will never be greater than one can bear. But at any given time, the trial one is undergoing will seem as if it is too much. Jesus exemplified this at his supreme trial when he faced the thought that he might have been forsaken. Even though such thoughts may occur, the disciple can persist. Faith will triumph over doubt, and Kama Manas will finally be sloughed off like the skin of a snake. The new self emerges at that very point where one is willing to let go of the whole assemblage of past limitations. But this cannot be done once and for all. It has to be done repeatedly.

 There will be many trials, and, for those who are simply not able to understand what is involved, the warning is given at the outset that this is the Path of Woe. The Rosicrucian motto enjoins: "Know, dare, will," and, above all, "remain silent." If candidates are willing to fulfil such precise qualifications, they will be able to travel the whole Path. It is that kind of journey where, if one gains a self-sustaining measure of growth on the Path, a point is reached, earlier than one might think, where there is no more anxiety or concern about one's own good. When that point is passed, one is truly fortunate, because then it is possible to keep going while seeing beyond the calculus of consequences. A faith can be fostered which is founded in understanding and reinforced from within by a high resolve embodied in the realm of sacrificial action, depicted forcefully in the Bhagavad Gita. Inevitably, one may appear to lose ground at times, but a person who is ambivalent and dithering cannot augment his faith. All despondency has to be cast off. While this cannot be done at the beginning, it will be required as one grows. It can be done provided one always keeps looking ahead to that which is beyond oneself, and which encompasses all other human beings.

 One must show a warm gratitude to those pilgrims on the path who, having gone further up, are beckoning to the persons below. This is little understood in the world of inversions or in the language of lower Manas which has tarnished all images of the truths of the spiritual life. We can become ready for more and more, however, by using every increment of authentic experience. It is the constant effort to bring many individuals to this hunger for genuine learning and to give them some meaningful hope, that constitutes the great sacrifice of the Mahatmas. Their ceaseless and magnanimous work is vaster at all times than any individual can comprehend, but at the same time it has precision in relation to the law of cycles. They work with vast cyclic forces and know what can be done in any year in any place at any level in relation to the greatest good of all. One will make marvellous discoveries as one climbs more, finding that the precision, detachment and selflessness needed are truly awe-inspiring. But a person will be proud to have become worthy even to know this much, and if he looks back at what he was a long time ago or sees those still struggling below, he will recognize a profound kinship and want to help in every way.

 There is another telling insight in Mount Analogue. Pilgrims find they reach a stage where they cannot take the next step forward, where they have to sit and wait until those who are still struggling below have come up to their level. Those who would not do for others what has been done for them will never make further progress in the spiritual life. The door will be shut. Such persons may build up a pattern where, in their concern to keep going, they forget what they have already been through. They fail to empathize fully with those who are still struggling. A balance must be struck on the Path which can only be genuine and dynamic when produced by a rhythmic alternation between withdrawals and involvements, nivritti and pravritti, meditation and skill in the art of action, solitude and relationship. Disciples can integrate solitude into every week, into every day, and eventually integrate it into themselves so that they are within their spheres all the time and can see in all particular relationships mirrorings of vaster relationships with all living beings. They begin every week by deliberation in regard to what they can do for someone else and by self-study with regard to how they may apply what they have learned from others and how they may correct various sins of omission and commission. A person who regularly undertakes this can carry it out everywhere, even in the simplest relationships.

 The most unspoken, intimate relationships reflect the very highest relations, which at the pinnacle of the spiritual life is that of disciple and teacher, but which at the cloud-obscured peak of enlightenment is like that between a child and a mother. The chela directly experiences these sacred relationships, which are inconceivable to human beings as they are. Yet, we can see them mirrored even in the awkward stumblings of ordinary men. Hence, as suggested in the great images given by Plato, those who recognize that the ladder of love extends into the elusive realms of the ineffable, can also see the reflections of that divine magic in its simplest manifestations among ordinary people. When a person can do this, there is no more dichotomy between authentic relationship and inner solitude.

 An evolving human being and a developing disciple experience that which seems mysterious – what it is to be of the world and one with it and yet out of it and not in it at all. When we experience this in sufficient measure, we may more readily understand what it means to be a being who can remain awake during pralaya and yet also be uninvolved whilst fully engaged during manifestation in the work of the world. We come to see that for an ascending consciousness there are levels upon levels of negation and affirmation. This pair ultimately become like two poles that are symmetrically related to a higher pole which is beyond because it can never manifest and is unconditioned. This is most meaningful when seen, not as an image or a metaphor, but as a living reality within, pointing to the One beyond and above the Waters of Space, which "breathes breathless." It is possible to remain in that ground of Being which is Non-Being. It is feasible to understand the vast meshing of karmic causation and at the same time, while standing outside it, to feel no sense of separateness from the most ignorant beings, toiling and hurting themselves and somehow through their stumblings, growing towards a greater freedom than they can recognize while still hiding in the shadows. Those who approach these transcendental recognitions will truly feel it a sacred privilege to "profit by the gift, the priceless boon of learning truth, the right perception of existing things, the knowledge of the non-existent."


As when with downcast eyes we muse and brood,
And ebb into a former life, or seem
To lapse far back in some confused dream
To states of mystical similitude,
If one but speaks or hems or stirs his chair,
Ever the wonder waxeth more and more,
So that we say, All this hath been before,
All this hath been, I know not when or where";
So, friend, when first I look"d upon your face,
Our thought gave answer each to each, so true –
Opposed mirrors each reflecting each –
That, tho" I knew not in what time or place,
Methought that I had often met with you,
And either lived in either's heart and speech.


Hermes, June 1977
by Raghavan Iyer