Gupta Vidya, the philosophy of perfectibility, is based upon the divine dialectic, which proceeds through progressive universalization, profound synthesis and playful integration. These primary principles are inseparably rooted in the cosmogonic archetypes and patterns of universal unity and causation. They are in sharp contrast to the expedient and evasive methodology of much contemporary thought which all too often proceeds on the basis of Aristotelian classification, statistical analysis and a sterile suspicion of intuitive insight. Whatever the karmic factors in the ancient feud between these divergent streams of thought, it is poignantly evident that their polar contrast becomes insuperable when it comes to understanding human nature. Gupta Vidya views the human situation in the light of the central conception of an immortal individuality capable of infinite perfectibility in its use of opaque and transitory vestures. The greater the degree of understanding attained of Man and Nature, the greater the effective realization of spiritual freedom and self-mastery. In the methodology of modern thought, however, the more sharply its conceptions are formulated, the more inexorably it is driven to a harsh dilemma: it must either secure the comprehension of Nature at the cost of a deterministic conception of Man, or it must surrender the notions of order and causality in favour of a statistical indeterminacy and randomness in Nature, thereby voiding all human action of meaning. Gupta Vidya not only dispels this dilemma, but it also explains the propensity to fall prey to it, through the arcane conception of two fundamental modes of mental activity. These were set forth by H.P. Blavatsky as "psychic" and "noetic" action. They refer to much more than "action" in any ordinary sense, and really represent two distinct, though related, modes of self-conscious existence. They provide the prism through which the perceptive philosopher can view the complex and enigmatic relationship between human freedom and universal causality.
All creative change and all dynamic activity in the universe are understood, in the perennial philosophy of Gupta Vidya, as spontaneous expressions of one abstract, pre-cosmic source symbolized as the Great Breath. In its highest ranges this is Spirit, and beneath that, it encompasses every mode of motion down to and including action on the physical plane.
Several important consequences follow from this single origin of both subjective and objective reality. For example, the strict unity and universal causality implied by the conception of absolute abstract Motion entail the basic principle transmitted from ancient knowledge into modern science as the law of the conservation of energy. In a world of finite manifestations, such as that of molecular motion, this law has immense importance. The conception of entropy is an allied principle equally crucial in understanding the particularized motions and relationships between objects having specific kinds of energy in the world as we know it. Yet this does not really reveal much about the deeper sense in which there is collection and concentration of energy, from the highest laya state down through the physical plane of manifestation. There is a sense in which enormous energy is held waiting to be released from higher to lower planes. Potential energy, related to the higher aspects of the ceaseless motion of the One Life, transcends all empirical conceptions based upon observable phenomena.
This virtually inconceivable scale of modes of subtle manifestation of the Great Breath has immediate and evident implications in regard to cosmogony. But it is also highly significant when applied to the subjective side of conscious existence. Whilst the laws of physical motion and energy are natural modes of manifestation of that divine Breath, no merely objective description of them can do justice to the subjective side of purely physical events, much less to deeper layers of human consciousness and noumenal reality. Every plane or octave of manifest existence has both its subjective and objective side, even as every plane has its own dual aspect of activity that may variously be seen as more gross or more subtle, more concrete or more abstract. This vertical dimension of existence is often spoken of as the distinction between the subjective and the objective, though this is quite a different sense of these terms from the lateral distinction applied to any particular plane. The tendency to confuse or conflate these two senses of the subjective-objective distinction is in direct proportion to the grossness or concreteness of an individual's state of consciousness. Insofar as an individual's range of consciousness is limited to constellations of objects, persons and events, it will not be capable of comprehending the notions of metaphysical subjectivity or objectivity, or of metaphysical depth.
This is crucial when considering the seemingly abrupt transition from medieval to modern thought accompanying the movement away from a vastly inflated, but exceedingly particularized, conception of the subjective realm towards an almost obsessive concern with physical objectivity. As the capricious happenings and hearsay of the "age of miracles" were gradually replaced by a rigid conception of external and mechanical order, it increasingly came to be understood that the inner life of man must also conform to universal laws. In what was a marked advance upon earlier notions of both physics and psychology, there emerged, in the nineteenth century, the explosive recognition that everything in the psychological realm is also subject to causality. This was powerfully put forward as part of a grandiose ethical scheme by George Godwin, the philosophical anarchist. Late in the nineteenth century several social scientists argued that if causality is to be applied to all phenomenal events and processes, it must also apply in some way to the world of what may be called psychic action. It must, in short, be applicable to all the states of mind experienced by human beings in bodies with brains.
It thus becomes vitally important to draw a clear-cut distinction between the mind and the brain, taking account of the subjective and objective aspects of both. In general, contemporary science has been either unwilling or unable to do this. Without this essential distinction, however, it is impossible to generate any firm basis for the notions of autonomy, self-determination, individuality, free thinking and potent ideation. Arcane philosophy begins at that precise point where an abyss has been discovered between the mind and brain. It is indeed a glaring gap, for though causality applies to both, it is difficult to discern clearly what the relationship could be between them, let alone to find exact correlates between the two parts of the distinction in terms of specific centres and elements. Without the assured ability to distinguish decisively between them, the temptation is great to deny free will altogether and succumb to a reductionistic and mechanistic view of human nature. This the occultist and theurgist must deny, in theory and in practice.
All human beings have some experience not only of a persisting sense of individuality, but also of an ineradicable sense of being able to separate themselves from an observable objective field They have a deep sense of being able to affect it consciously, and indeed even to control it. To dismiss so vital and universal an experience would be to betray a narrow, pseudo-philosophical prejudice towards mechanistic determinism. Not even all animals have precisely the same stimuli or reactions. Certainly, human beings in very similar environments respond quite differently to external stimuli. One cannot deny, then, that a human being can make a vital difference to his environment through his calm appraisal of it, or even through simply comparing or sharply contrasting it with something else. Either through the fugitive sense of memory or through the fervent thrill of anticipation, based upon a relaxed sense of identity projected into the past and the future, or even through heightened perceptions of the unsuspected relations between one's own circumstances and those of other beings, individuals make decisive choices among newly discovered alternatives. So long as they can ask probing questions about the degree to which they can possibly alter their mental outlook, they can truly determine for themselves, through these subtle changes of attitudes, their untapped ability to alter these circumstances. In general, such attitudes may be rather passive or defiantly resistant to circumstances. But they may also include an intelligent acceptance of circumstances rooted in a capacity for conscious cooperation with necessity. One may completely transform one's environment through rearranging elements in it, through constructive dialogue with other agents and, above all, through an inner life of daily meditation and effortless self-transcendence. Thus free will can function, and so unfolds a unitary consciousness coolly capable of deft self-determination.
Having understood all this, the main challenge is to come to a clear comprehension of the self-determining power in man and, more specifically, to understand the delicate operation of the diverse faculties of the mind in the compelling context of universal causality. In this regard, the shrewd argument of George T. Ladd concerning mental faculties is crucial. Having contended that the phenomena of human consciousness must require a subject in the form of a real being, manifested immediately to itself in the phenomena of consciousness, he proceeded to consider how that real being perceives its relationship to the activity of consciousness.
In other words, Ladd denied that one can comprehend the real being, or unit consciousness, exclusively through those recurring modes that are associated with certain "faculties". Just as one would find the idea of a unit being, in this metaphysical monadology, incompatible with crude physical behaviourism, it is also incompatible with psycho-physical and psychological behaviourism. Put another way, the inherent power of manasic "I-am-I" consciousness transcends all patterns such as those which inhere in the volatile skandhas. The human being can consciously transcend all behaviour patterns. He can readily transform anything through tapping his inherent powers of volition and ideation. Ladd then concluded:
Full understanding of these laws, mastery over action and the capacity to coordinate the mind and brain can come only from a strong intention to attain these ends, together with a purgation of one's entire field. One cannot work with incompatible mixtures, which are inevitably explosive. One cannot infuse the potency of the noetic mind into the polluted psyche. One must purge and purify the psyche before it can absorb the higher current of transformation which is alchemical and fundamentally noetic.
The question then becomes how, in practice, one can readily recognize the subtle difference between an illusory sense of freedom and a real and valid sense of self-determination. Insofar as people are misled by everyday language and by fleeting sense-perceptions, and insofar as they have an associationist picture of mixed memories and indelible images, rendering them essentially passive in relation to mental and emotional states, they may totally fail to see that all these familiar states fall under laws of causality. They may also be unable to make significant noetic connections. For E.M. Forster in Howards End, "Only connect!" was the great mantra for those who would become wise and free. Based upon luminous perceptions of noetic connections, one must learn to see their causal chains and calmly project possible consequences of persisting patterns tomorrow, next year and in the future. One must then take full responsibility for the future consequences of participation in connected patterns. The moment one recognizes and perceives significant connections, one will see that at different times one could have made a distinct difference by the way in which one reacted, by the degree of sensitivity one showed, and by the degree of self-criticism one applied to these states. The moment a human being begins to ask "why", he demands meaning from experience and rejects uncritical acceptance or mere passivity towards anything in life, including the recognizable sequence in which mental phenomena manifest.
Through this noetic capacity to question the association and the succession of events, one can decisively alter patterns. One can thus move from an initial level of passivity to a degree of free will whilst, in the act of seeing connections and making correlations, raising questions and altering patterns. Given the Buddhist doctrine of skandhas, or the Hindu doctrine of sanskaras, each personality collects, over a lifetime, persisting associated tendencies. These persisting tendencies of thought and character are reinforced by appropriate emotions, desires and habits. Hence, the mere making of sporadic alterations in the inherited pattern of tendencies will be a poor example of free will, since over a longer period of time the pattern itself is conditioned by certain basic assumptions.
To take a simple example, as long as the will to live is strong and persistent, there is a sense in which free will is illusory. One lacks the fundamental capacity to make significant changes in one's skandhas or personality. This is an expression of prarabdha karma, the karma with which one has begun life. It is already reflected in one's particular body, one's mind, one's emotions, character and personality – and, indeed, in one's established relationship to a specific heredity and environment. This is part of the karma one cannot alter easily from within. Though these ideas go far beyond anything that is conceived in ordinary behaviouristic psychology, it is vital that the complex notion of free will be raised to a higher level, making greater demands and requiring more fundamental changes in one's way of life and outlook. It is precisely at this point that the distinction between psychic and noetic action becomes crucial. One must understand the locus in consciousness of the incipient power of free will, and then distinguish this from the fundamental source of will which lies entirely outside the sphere of the personality and the field of prarabdha karma, skandhas and samskaras. Speaking of Ladd's conception of mind as the real unit being that is the subject of all states of consciousness, H.P. Blavatsky commented:
Whereas manas itself is noetic, and signifies what could be called the spiritual individuality, there is also that which may be called the psychic individuality – this same manas in association with kama, or desire. This projected ray of manas itself has a capacity, though intermittent, for a kind of free will. Consider a human being who is. completely caught up in chaotic desires and who is extremely uncritical in relation to his experiences, his tastes, his likes – in short, to his self-image. Even that kind of person will have moments of disengagement from emotion and a relative freedom from desire. In such moments of limited objectivity the person may see what is otherwise invisible. He may see alternatives, recognize degrees, glimpse similarities and differences from other human beings in similar situations; gradually, he may sense the potential for sell-determination. Even lower manas, when it is disconnected from kama, can exercise free will, giving guidance to the mental faculties that make up the personality. This limited application of free will, however, is obviously quite different from full self-determination. The projected ray of manas is the basis of the psychic nature and potentially the organ of free will in physical man. Manas itself is the basis of the higher self-conscious will, which has no special organ, but is capable, independent of the brain and personality, of functioning on its own. This noetic individuality is distinct from the projected ray of lower manas, which is its organ, and distinct too from the physical brain and body, which are the organs of the psychic lower manas. This source of spiritual will is characterized in the Bhagavad Gita as the kshetrajna, higher manas, the silent Spectator, which is the voluntary sacrificial victim of all the mistakes and misperceptions of its projected ray.
The contrast between the silent Spectator and the despotic lower manas explains the difference between the psychic and the noetic. Wherever there is an assertion of the egotistic will, there is an exaggeration of the astral shadow and an intensification of kamamanas. When the projected my of manas becomes hard and cold, it tends to become parasitic upon others, taking without returning, claiming without thanking, continuously scheming without scruples. Ultimately, this not only produces a powerful kamarupa, but also puts one on the path towards becoming an apprentice dugpa or black magician. The dugpa or sorcerer works through coercive imposition of combative will. It accommodates nothing compassionate or sacrificial, no hint or suggestion of the supreme state of calm. This suggests a practical test in one's self-study. If one is becoming more wilful, one is becoming more and more caught up in lower psychic action. One's astral body is becoming inflamed, fattened and polluted, and one is losing one's flickering connection with the divine and silent Spectator. This is a poor way of living and ageing, a pathetic condition. If, on the other hand, one is becoming humbler and more responsive to others, more non-violent, less assertive and more open to entering into the relative reality of other beings, loosening and letting go the sense of separateness, one is becoming a true apprentice upon the path of renunciation, the path of white magic. The benevolent use of noetic wisdom, true theurgy, is the teaching of Gupta Vidya.
The silent Spectator is capable of thinking and ideating on its own. It is capable of disengaging altogether from lower manas, just as lower manas can disengage from kama. This skilful process of disengagement is similar to what Plato conveys through Socrates in Phaedo and also in the Apology. It is a process of consciously dying, which the philosopher practises every moment, every day. By dying unto this world, one can increasingly disengage from the will to live, the tanha of the astral and physical body. It is possible by conscious spiritual exercises for the individual progressively to free higher manas from its lower manasic limitations, projections, excuses, evasions and habits. It can come into its own, realizing in its higher states what Patanjali calls the state of a Spectator without a spectacle. This requires repeated entry into the Void. Even to those who have not deeply meditated upon it, the idea of supreme Voidness (shunyata) is challenging; it appeals to an intrinsic sense of sovereign spiritual freedom that exists in every human soul as a manasic being. As a thinking, self-conscious agent and spectator, every individual is, in principle, capable of appreciating and understanding, at some preliminary level, the possibility of universalizing self-consciousness. But actually to expand consciousness and gain emancipation from all fetters requires a life of deep and regular meditation.
This majestic movement in consciousness towards metaphysical subjectivity is directly connected with the capacity to contact in consciousness the noetic and noumenal realm behind the proscenium of objective physical existence. It is evident, for example, that the solar system is a complex causal realm involving planetary rotation around the sun according to definite laws. From the standpoint of Gupta Vidya, everything is sevenfold. This is as true of planets and constellations as of human beings. The solar system also involves seven planes, and each of its planets has seven globes. The physical sun is, then, the centre of revolutionary motion by the planets on the physical plane. This regulated activity is no different from anything else seen on the phenomenal plane in the manifested world. It is a representation in physical space of invisible principles. All such physical entities have correlates on the invisible plane, both subjective and objective.
Starting with the fundamental principle of universal unity and radical identity of all motion and activity in the Great Breath, there are close connections between the metaphysical aspects of all beings. Hence, there are metaphysical correlations between the subtle principles in human nature and the subtle principles of the sun and planets. Thus, there are invisible aspects of the moon which correspond to the lower principles in man, the psychic nature of the human being. There are also higher principles which correspond to Atma-Buddhi and to the noetic capacity of higher manas. Depending upon whether a human being is mired in psychic consciousness or rises to the noetic realm, he or she will have more or less self-conscious affinities with these different aspects of the solar system. When they look to the sky at night, their responses will differ not only on the physical plane but also on these invisible planes. One person may simply be impressed by the brightness of Venus in relation to the moon, being entranced by the physical beauty of the phenomenon. Another person might be interested to think in terms of the recondite activities and functions known even to contemporary astronomy. Still another, who is deeply rooted in the philosophy of Gupta Vidya, and a practitioner of regular meditation, would see something quite different in the heavens.
It is a common observation that different people see different things and derive different meanings from the same phenomena. Different people embody different degrees and balances of psychic perception and noetic apprehension of psycho-physical phenomena. To be able to see noetically one must begin by focussing upon the Spiritual Sun. This means that one must embark upon a programme of meditation and mental discipline directed to making conscious and consistent a secure sense of immortality. True immortality belongs to the Atma-Buddhi-Manas, the noetic individuality, and must be made real as an active principle of selection in reference to the lower principles. A person who does this will be able, like the Vedic hotri, to draw upon the highest aspects of the lunar hierarchies around the full moon and also the sublime energies and hidden potencies of the Spiritual Sun.
To perceive and connect the noetic in oneself with the noetic in the cosmos requires a synthetic and serene understanding. Such understanding is the crystalline reflection of the ineffable light of Buddhi into the focussing field of higher manas. Buddhi, seen from its own subjective side, is inseparable from the motion of the Great Breath, whilst its objective side is the radiant light of higher understanding. Noetic understanding is, therefore, rooted in universal unity. Its modes are markedly different from the analytical method of the lower reason, which tends to break up wholes into parts, losing all sight of integrity and meaning. No matter what the object of one's understanding, the fundamental distinction between psychic and noetic implies a subtle and vital difference between the set of properties that belongs to an assemblage of parts and the set of properties that belongs only to the whole, which is greater than the sum of its parts.
If one is going to use an analytic method, one must begin by recognizing that there are different levels of analysis requiring different categories and concepts. Merely by breaking up a phenomenon, one may not necessarily understand it. The yogin, according to Patanjali, does the opposite. He meditates upon each object of concentration as a whole, becomes one with it, apprehending the Atma-Buddhi of that phenomenon through his own Atma-Buddhi. He draws meanings and produces effects that would never be accessible to the analytic methods of lower manas. Others, for example, may decompose sound into its component elements of vibration, yet fail to hear in them any harmony or special melody; they may talk glibly about motion and vibration, yet be deaf to the harmony produced through vibrations. A musically tone-deaf physicist may know quite a lot about the theory of sound and yet may lack the experience or ability to enjoy the experience of masters of music. Conversely, those who are masters of music, and who may know something about the analytic theory of sound, may know nothing about what the yogin knows who has gone beyond all audible sounds to the metaphysical meaning of vibrations.
Thus there are levels upon levels of harmony within the cosmos spanning the great octave of Spirit-Matter. Gupta Vidya, which is always concerned with vibration and harmony, provides the only secure basis for acquiring the freedom to move from plane to plane of subjective and objective existence. The arcane standpoint is integrative, and always sees the One in the many. It develops the intuitive faculty which detects what is in common to a class of objects, and at the same time, in the light of that commonality, it enjoys what is unique to each object. It is this powerful faculty of that the theurgist perfects. Through it, he quickly moves away from the phenomenal and even from manifest notions of harmony. And through noetic understanding he can experience the inaudible harmony and intangible resonances that exist in all manifestation. A person attentive to the great tone throughout Nature will readily appreciate the music of the spheres. Such a person can hear the sound produced by breath, not only in animals and human beings, but also in stars and planets. Such a hierophant becomes a Walker of the Skies, a Master of Compassion, in whom the power of the Great Breath has become liberated. All ordered Nature resonates and responds to the Word and Voice of such a hierophant, who lives and breathes in That which breathes beyond the cosmos, breathless.
Hermes, January 1987