writings on occult subjects, it has been stated
that unselfishness is a sine qua non
for success in occultism. Or a more correct
form of putting it, would be that the development
of an unselfish feeling is in itself the primary
training which brings with it "knowledge
which is power" as a necessary accessory.
It is not, therefore, "knowledge," as
ordinarily understood, that the occultist works
for, but it comes to him as a matter of course,
in consequence of his having removed the veil,
which screens true knowledge from his view. The
basis of knowledge exists everywhere, since the
phenomenal world furnishes or rather abounds with
facts, the causes of which have to be discovered.
We see only the effects in the phenomenal
world, for each cause in that world is itself
the effect of some other cause, and so
on; and, therefore, true knowledge consists in
getting at the root of all phenomena, and thus
arriving at a correct understanding of the primal
cause, the "rootless root," which
is not an effect in its turn.
To perceive anything correctly, one can use only those senses or instruments
which correspond to the nature of that object. Hence, to comprehend the
noumenal, a noumenal sense is a pre-requisite; while the transient phenomena
can be perceived by senses corresponding to the nature of those phenomena.
Occult Philosophy teaches us that the seventh principle is the only eternal
Reality, while the rest, belonging as they do to the "world of forms"
which are non-permanent, are illusive in the sense that they are transient.
To these is limited the phenomenal world which can be taken cognisance
of by the senses corresponding to the nature of those six principles.
It will thus be clear that it is only the seventh sense, which
pertains to the noumenal world, that can comprehend the Abstract
Reality underlying all phenomena. As this seventh principle is all-pervading,
it exists potentially in all of us; and he, who would arrive at true knowledge,
has to develop that sense in him, or rather he must remove those veils
which obscure its manifestation. All sense of personality is limited
only to these lower six principles, for the former relates only to the
"world of forms." Consequently, true "knowledge"
can be obtained only by tearing away all the curtains of Maya raised
by a sense of personality before the impersonal Atma.
It is only in that personality that is centered selfishness,
or rather the latter creates the former and vice versa, since they
mutually act and react upon each other. For, selfishness is that feeling
which seeks after the aggrandisement of one's own egotistic personality
to the exclusion of others. If, therefore, selfishness limits one to narrow
personalities, absolute knowledge is impossible so long as selfishness
is not got rid of. So long, however, as we are in this world of phenomena,
we cannot be entirely rid of a sense of personality, however exalted
that feeling may be in the sense that no feeling of personal aggrandisement
or ambition remains. We are, by our constitution and state of evolution,
placed in the "World of Relativity," but as we find that impersonality
and non-duality is the ultimate end of cosmic evolution, we have to
endeavor to work along with Nature, and not place ourselves in opposition
to its inherent impulse which must ultimately assert itself. To oppose
it, must necessitate suffering, since a weaker force, in its egotism,
tries to array itself against the universal law.
All that the occultist does, is to hasten this process, by allowing
his Will to act in unison with the Cosmic Will or the Demiurgic Mind,
which can be done by successfully checking the vain attempt of personality
to assert itself in opposition to the former. And since the MAHATMA
is but an advanced occultist, who has so far controlled his lower "self"
as to hold it more or less in complete subjection to the Cosmic impulse,
it is in the nature of things impossible for him to act in any other but
an unselfish manner. No sooner does he allow the "personal self"
to assert itself, than he ceases to be a MAHATMA.
Those, therefore, who being still entangled in the web of the delusive
sense of personality charge the MAHATMAS with "selfishness"
in withholding "knowledge"--do not consider what they are talking
about. The Law of Cosmic evolution is ever operating to achieve its purpose
of ultimate unity and to carry the phenomenal into the noumenal plane,
and the MAHATMAS, being en rapport with it,
are assisting that purpose. They therefore know best what knowledge is
best for mankind at a particular stage of its evolution, and none else
is competent to judge of that matter, since they alone have got to the
basic knowledge which can determine the right course and exercise
For us who are yet struggling in the mire of the illusive senses to
dictate what knowledge MAHATMAS shall impart to us
and how they shall act, is like a street-boy presuming to teach science
to Prof. Huxley or politics to Mr. Gladstone. For, it will be evident
that, as soon as the least feeling of selfishness tries to assert
itself, the vision of the spiritual sense, which is the only perception
of the MAHATMA, becomes clouded and he loses the "power"
which abstract "knowledge" alone can confer. Hence, the
vigilant watch of the "Will" we have constantly to exercise
to prevent our lower nature from coming up to the surface, which it does
in our present undeveloped state; and thus extreme activity and not passivity
is the essential condition with which the student has to commence. First
his activity is directed to check the opposing influence of the "lower
self"; and, when that is conquered, his untrammelled Will centered
in his higher (real) "self," continues to work most efficaciously
and actively in unison with the cosmic ideation in the "Divine Mind."
Theosophist, August, 1884