Esoteric Teachers
THE information contained in the following pages is no collection of inferences deduced from study. I am bringing to my readers knowledge which I have obtained by favour rather than by effort. It will not be found the less valuable on that account; I venture, on the contrary, to declare that it will be found of incalculably greater value, easily as I have obtained it, than any results in a similar direction which I could possibly have procured by ordinary methods of research, even had I possessed, in the highest degree, that which I make no claim to possess at all - Oriental scholarship.
Every one who has been concerned with Indian literature, and still more, any one who in India has taken interest in talking with cultivated Natives on philosophical subjects will be aware of a general conviction existing in the East that there are men living who know a great deal more about philosophy in the highest acceptation of the word - the science, the true knowledge of spiritual things, - than can be found recorded in any books. In Europe the notion of secrecy as applied to science is so repulsive to the prevailing instinct, that the first inclination of European thinkers is to deny the existence of that which they so much dislike.
But circumstances have fully assured me during my residence in India that the conviction just referred to is perfectly well founded, and I have been privileged at last to receive a very considerable mass of instruction in the hitherto secret knowledge over which Oriental philosophers have brooded silently till now; instruction which has hitherto been only imparted to sympathetic students, prepared themselves to migrate into the camp of secrecy.
Their teachers have been more than content that all other inquirers should be left in doubt as to whether there was anything of importance to learn at their hands. With quite as much antipathy at starting as any one could have entertained to the old Oriental policy in regard to knowledge, I came, nevertheless, to perceive that the old Oriental knowledge itself was a very real and important possession.
It may be excusable to regard the high grapes as sour so long as they are quite out of reach, but it would be foolish to persist in that opinion if a tall friend hands down a bunch and one finds them sweet. For reasons that will appear as the present explanations proceed, the very considerable block of hitherto secret teaching this volume contains, has been conveyed to me, not only without conditions of the usual kind, but to the express end that I might convey it in my turn to the world at large. Without the light of hitherto secret Oriental knowledge, it is impossible by any study of its published literature - English or Sanskrit - for students of even the most scholarly qualifications, to reach a comprehension of the inner doctrines and real meaning of any Oriental religion.
This assertion conveys no reproach to the sympathetic, learned, and industrious writers of great ability who have studied Oriental religions generally, and Buddhism especially, in their external aspects. Buddhism, above all, is a religion which has enjoyed a dual existence from the very beginning of its introduction to the world. The real inner meaning of its doctrines has been kept back from uninitiated students, while the outer teachings have merely presented the multitude with a code of moral lessons and a veiled, symbolical literature, hinting at the existence of knowledge in the background. This secret knowledge, in reality, long antedated the passage through earth-life of Gautama Buddha. Brahmin philosophy, in ages before Buddha, embodied the identical doctrine which may now be described as Esoteric Buddhism.
Its outlines had indeed been blurred; its scientific form partially confused; but the general body of knowledge was already in possession of a select few before Buddha came to deal with it. Buddha, however, undertook the task of revising and refreshing the esoteric science of the inner circle of initiates, as well as the morality of the outer world. The circumstances under which this work was done, have been wholly misunderstood, nor would a straightforward explanation thereof be intelligible without explanations, which must first be furnished by a survey of the esoteric science itself. From Buddha’s time till now the esoteric science referred to has been jealously guarded as a precious heritage belonging exclusively to regularly initiated members of mysteriously organized associations.
These, so far as Buddhism is concerned, are the Arahats, or more properly Arhats, referred to in Buddhist literature. They are the initiates who tread the “fourth path of holiness,” spoken of in esoteric Buddhist writings. Mr Rhys Davids, referring to a multiplicity of original texts and Sanskrit authorities, says - “One might fill pages with the awe-struck and ecstatic praise which is lavished in Buddhist writings on this condition of mind, the fruit of the fourth path, the state of an Arahat, of a man made perfect according to the Buddhist faith.” And then making a series of running quotations from Sanskrit authorities, he says - “To him who has finished the path and passed beyond sorrow, who has freed himself on all sides, thrown away every fetter, there is no more fever or grief....For such there are no more births....they are in the enjoyment of Nirvana.
Their old karma is exhausted, no new karma is being produced; their hearts are free from the longing after future life, and no new yearnings springing up within them, they, the wise are extinguished like a lamp.” These passages, and all like them, convey to European readers, at all events, an entirely false idea as to what sort of person an Arhat really is, as to the life he leads while on earth, and what he anticipates later on. But the elucidation of such points may be postponed for the moment.
Some further passages from exoteric treatises may first be selected to show what an Arhat is generally supposed to be. Mr Rhys Davids, speaking of Jhana and Samadhi - the belief that it was possible by intense selfabsorption to attain supernatural faculties and powers - goes on to say - “So far as I am aware, no instance is recorded of any one, not either a member of the order, or a Brahmin ascetic, acquiring these powers.
A Buddha always possessed them; whether Arahats as such, could work the particular miracles in question, and whether of mendicants, only Arahats or only Asekhas could do so, is at present not clear.” Very little in the sources of information on the subject that have hitherto been explored will be found clear. But I am now merely endeavouring to show that Buddhist literature teems with allusions to the greatness and powers of the Arhats.
For more intimate knowledge concerning them, special circumstances must furnish us with the required explanations. Mr Arthur Lillie, in “Buddha and Early Buddhism,” tells us - “Six supernatural faculties were expected of the ascetic before he could claim the grade of Arhat. They are constantly alluded to in the Sutras as the six supernatural faculties, usually without further specification . . . .
Man has a body composed of the four elements . . . . in this transitory body his intelligence is enchained, the ascetic finding himself thus confused, directs his mind to the creation of the Manas. He represents to himself, in thought, another body created from this material body - a body with a form, members, and organs. This body, in relation to the material body, is like the sword and the scabbard; or a serpent issuing from a basket in which it is confined. The ascetic then, purified and perfected, begins to practise supernatural faculties. He finds himself able to pass through material obstacles, walls, ramparts &c; he is able to throw his phantasmal appearance into many places at once . . . . he can leave this world and even reach the heaven of Brahma himself . . . .
He acquires the power of hearing the sounds of the unseen world as distinctly as those of the phenomenal world - more distinctly in point of fact. Also by the power of Manas he is able to read the most secret thoughts of others, and to tell their characters.” And so on with illustrations. Mr Lillie has not quite accurately divined the nature of the truth lying behind this popular version of the facts; but it is hardly necessary to quote more to show that the powers of the Arhats and their insight into spiritual things are respected by the world of Buddhism most profoundly, even though the Arhats themselves have been singularly indisposed to favour the world with autobiographies or scientific accounts of “the six supernatural powers.”
A few sentences from Mr. Hoey’s recent translation of Dr Oldenberg’s “Budda: his Life, his Doctrine, his Order,” may fall conveniently into this place, and then we may pass on. We read: - “Buddhist proverbial philosophy attributes in innumerable passages the possession of Nirvana to the saint who still treads the earth: ‘The disciple who has put off lust and desire, rich in wisdom, has here on earth attained deliverance from death, the rest, the Nirvana, the eternal state. He who has escaped from the trackless hard mazes of the Sansara, who has crossed over and reached the shore, self-absorbed, without stumbling and without doubt, who has delivered himself from the earthly and attained Nirvana, him I call a true Brahmin.’ If the saint will even now put an end to his state of being he can do so, but the majority stand fast until Nature has reached her goal; of such may those words be said which are put in the mouth of the most prominent of Buddha’s disciples, ‘I long not for death; I long not for life; I wait till mine hour come, like a servant who awaiteth his reward.’ “
A multiplication of such quotations would merely involve the repetition in various forms of exoteric conceptions concerning the Arhats. Like every fact or thought in Buddhism, the Arhat has two aspects, that in which he is presented to the world at large, and that in which he lives, moves, and has his being. In the popular estimation he is a saint waiting for a spiritual reward of the kind the populace can understand - a wonder-worker meanwhile by favour of supernatural agencies.
In reality he is the longtried and proved-worthy custodian of the deepest and innermost philosophy of the one fundamental religion which Buddha refreshed and restored, and a student of natural science standing in the very foremost front of human knowledge, in regard not merely to the mysteries of spirit, but to the material constitution of the world as well.
Arhat is a Buddhist designation. That which is more familiar in India, where the attributes of Arhatship are not necessarily associated with professions of Buddhism, is Mahatma. With stories about the Mahatmas, India is saturated. The older Mahatmas are generally spoken of as Rishis; but the terms are interchangeable, and I have heard the title Rishi applied to men now living. All the attributes of the Arhats mentioned in Buddhist writings are described with no less reverence in Indian literature, as those of the Mahatmas, and this volume might be readily filled with translations of vernacular books, giving accounts of miraculous achievements by such of them as are known to history and tradition by name. In reality, the Arhats and the Mahatmas are the same men.
At that level of spiritual exaltation, supreme knowledge of the esoteric doctrine blends all original sectarian distinctions. By whatever name such illuminati may be called, they are the adepts of occult knowledge, sometimes spoken of in India now as the Brothers, and the custodians of the spiritual science which has been handed down to them by their predecessors. We may search both ancient and modern literature in vain, however, for any systematic explanation of their doctrine or science.
A good deal of this is dimly set forth in occult writing; but very little of this is of the least use to readers who take up the subject without previous knowledge acquired independently of books. It is under favour of direct instruction from one of their number that I am now enabled to attempt an outline of the Mahatmas’ teaching, and it is in the same way that I have picked up what I know concerning the organization to which most of them, and the greatest, in the present day belong.
All over the world there are occultists of various degrees of eminence, and occult fraternities even, which have a great deal in common with the leading fraternity now established in Tibet. But all my inquiries into the subject have convinced me that the Tibetan Brotherhood is incomparably the highest of such associations, and regarded as such by all other associations - worthy of being looked upon themselves as really “enlightened” in the occult sense of the term. There are, it is true, many isolated mystics in India who are altogether self-taught and unconnected with occult bodies.
Many of these will explain that they themselves attain to higher pinnacles of spiritual enlightenment than the Brothers of Tibet, or any other people on earth. But the examination of such claims in all cases I have encountered, would, I think, lead any impartial outsider, however little qualified himself by personal development to be a judge of occult enlightenment, to the conclusion that they are altogether unfounded.
I know one native of India, for example, a man of European education, holding a high appointment under Government, of good station in society, most elevated character, and enjoying unusual respect with such Europeans as are concerned with him in official life, who will only accord to the Brothers of Tibet a second place in the world of spiritual enlightenment. The first place he regards as occupied by one person, now in this world no longer - his own occult master in life - whom he resolutely asserts to have been in incarnation of the Supreme Being. His own (my friend’s) inner senses were so awakened by this Master, that the visions of his entranced state, into which he can still throw himself at will, are to him the only spiritual region in which he can feel interested. Convinced that the Supreme Being was his personal instructor from the beginning, and continues so still in the subjective state, he is naturally inaccessible to suggestions that his impressions may be distorted by reason of his own misdirected psychological development.
Again, the highly cultivated devotees, to be met with occasionally in India, who build up a conception of Nature, the universe, and God, entirely on a metaphysical basis, and who have evolved their systems by sheer force of transcendental thinking, will take some established system of philosophy as its groundwork, and amplify on this to an extent which only an Oriental metaphysician could dream of. They win disciples who put implicit faith in them, and found their little school which flourishes for a time within its own limits; but speculative philosophy of such a kind is rather occupation for the mind than knowledge.
Such “Masters,” by comparison with the organized adepts of the highest brotherhood, are like rowing-boats compared with ocean steamships - helpful conveyances on their own native lake or river, but not craft to whose protection you can trust yourself on a world-wide voyage of exploration over the sea. Descending lower again in the scale, we find India dotted all over with Yogis and Fakirs, in all stages of self-development, from that of dirty savages, but little elevated above the gipsy fortune-tellers of an English racecourse, to men whose seclusion a stranger will find it very difficult to penetrate, and whose abnormal faculties and powers need only be seen or experienced to shatter the incredulity of the most contented representative of modern Western scepticism. Careless inquirers are very apt to confound such persons with the great adepts of whom they may vaguely hear.
Concerning the real adepts, meanwhile, I cannot at present venture on any account of what the Tibetan organization is like, as regards its highest ruling authorities. Those Mahatmas themselves, of whom some more or less adequate conception may, perhaps, be formed by readers who will follow me patiently to the end, are subordinate by several degrees to the chief of all. Let us deal rather with the earlier conditions of occult training, which can more easily be grasped.
The level of elevation which constitutes a man - what the outer world calls a Mahatma or “Brother” - is only attained after prolonged and weary probation, and anxious ordeals of really terrible severity. One may find people who have spent twenty or thirty years or more, in blameless and arduous devotion to the life-task on which they have entered, and are still in the earlier degrees of chelaship, still looking up to the heights of adeptship as far above their heads. And at whatever age a boy or man dedicates himself to the occult career, he dedicates himself to it, be it remembered, without any reservations and for life. The task he undertakes is the development in himself of a great many faculties and attributes which are so utterly dormant in ordinary mankind, that their very existence is unsuspected - the possibility of their development denied. And these faculties and attributes must be developed by the chela himself, with very little, if any, help, beyond guidance and direction from his master.
“The adept.” says an occult aphorism, “becomes: he is not made.” One may illustrate this point by reference to a very common-place physical exercise. Every man living, having the ordinary use of his limbs, is qualified to swim. But put those who, as the common phrase goes, cannot swim, into deep water, and they will struggle and be drowned. The mere way to move the limbs is no mystery; but unless the swimmer in moving them has a full belief that such movement will produce the required result, the required result is not produced. In this case, we are dealing with mechanical forces merely, but the same principle runs up into dealings with subtler forces. Very much further than people generally imagine will mere “confidence” carry the occult neophyte.
How many European readers, who would be quite incredulous if told of some results which occult chelas in the most incipient stages of their training have to accomplish by sheer force of confidence, hear constantly in church nevertheless, the familiar Biblical assurances of the power which resides in faith, and let the words pass by like the wind, leaving no impression. The great end and purpose of adeptship is the achievement of spiritual development, the nature of which is only veiled and disguised by the common phrases of exoteric language. That the adept seeks to unite his soul with God, that he may thereby pass into Nirvana, is a statement that conveys no definite meaning to the ordinary reader, and the more he examines it with the help of ordinary books and methods, the less likely will he be to realize the nature of the process contemplated, or of the condition desired.
It will be necessary to deal first with the esoteric conception of Nature, and the origin and destinies of Man, which differ widely from theological conceptions, before an explanation of the aim which the adept pursues can become intelligible. Meanwhile, however, it is desirable, at the very outset, to disabuse the reader of one misconception in regard to the objects of adeptship that he may very likely have framed. The development of those spiritual faculties, whose culture has to do with the highest objects of the occult life, gives rise, as it progresses, to a great deal of incidental knowledge, having to do with the physical laws of Nature not yet generally understood.
This knowledge, and the practical art of manipulating certain obscure forces of Nature, which it brings in its train, invest an adept, and even an adept’s pupils, at a comparatively early stage of their education, with very extraordinary powers, the application of which to matters of daily life will sometimes produce results that seem altogether miraculous; and, from the ordinary point of view, the acquisition of apparently miraculous power is such a stupendous achievement, that people are sometimes apt to fancy that the adept’s object in seeking the knowledge he attains has been to invest himself with these coveted powers. It would be as reasonable to say of any great patriot of military history that his object in becoming a soldier had been to wear a gay uniform and impress the imagination of the nursemaids. The Oriental method of cultivating knowledge has always differed diametrically from that pursued in the West during the growth of modern science.
Whilst Europe has investigated Nature as publicly as possible, every step being discussed with the utmost freedom, and every fresh fact acquired, circulated at once for the benefit of all, Asiatic science has been studied secretly and its conquests jealously guarded. I need not as yet attempt either criticism or defence of its methods. But at all events these methods have been relaxed to some extent in my own case, and, as already stated, it is with the full consent of my teachers that I now follow the bent of my own inclinations as a European, and communicate what I have learned to all who may be willing to receive it. Later on it will be seen how the departure from the ordinary rules of occult study embodied in the concessions now made, falls naturally into its place in the whole scheme of occult philosophy.
The approaches to that philosophy have always been open, in one sense, to all. Vaguely throughout the world in various ways has been diffused the idea that some process of study which men here and there did actually follow, might lead to the acquisition of a higher kind of knowledge than that taught to mankind at large in books or by public religious preachers. The East, as pointed out, has always been more than vaguely impressed with this belief, but even in the West the whole block of symbolical literature relating to astrology, alchemy, and mysticism generally has fermented in European society, carrying to some few peculiarly receptive and qualified minds the conviction that behind all this superficially meaningless nonsense great truths lay concealed.
For such persons eccentric study has sometimes revealed hidden passages leading to the grandest imaginable realms of enlightenment. But till now, in all such cases, in accordance with the law of those schools, the neophyte no sooner forced his way into the region of mystery than he was bound over to the most inviolable secrecy as to everything connected with his entrance and further progress there. In Asia in the same way, the “chela,” or pupil of occultism, no sooner became a chela than he ceased to be a witness on behalf of the reality of occult knowledge. I have been astonished to find, since my own connection with the subject, how numerous such chelas are. But it is impossible to imagine any human act more improbable than the unauthorized revelation by any such chela, to persons in the outer world, that he is one, and so the great esoteric school of philosophy successfully guards its seclusion. In a former book, “The Occult World,”
I have given a full and straightforward narrative of the circumstances under which I came in contact with the gifted and deeply instructed men from whom I have since obtained the teaching this volume contains. I need not repeat the story. I now come forward prepared to deal with the subject in a new way. The existence of occult adepts, and the importance of their acquirements, may be established along two different lines of argument: firstly, by means of external evidence, - the testimony of qualified witnesses, the manifestation by or through persons connected with adepts, of abnormal faculties affording more than a presumption of abnormally enlarged knowledge; secondly, by the presentation of such a considerable portion of this knowledge as may convey intrinsic assurances of its own value.
My first book proceeded by the former method; I now approach the more formidable task of working on the latter. The further we advance in occult study, the more exalted in many ways become our conceptions of the Mahatmas. The complete comprehension of the manner in which these persons become differentiated from human kind at large, is not to be achieved by the help of mere intellectual effort. These are aspects of the adept nature which have to do with the extraordinary development of the higher principles in man, which cannot be realized by the application of the lower.
But while crude conceptions in the beginning thus fall very short of reaching the real level of the facts, a curious complication of the problem arises in this way. Our first idea of an adept who has achieved the power of penetrating the tremendous secrets of spiritual nature, is modelled on our conception of a very highly gifted man of science on our own plane. We are apt to think of him as once an adept always an adept, - as a very exalted human being, who must necessarily bring into play in all the relations of his life the attributes that attach to him as a Mahatma.
In this way while - as above pointed out - we shall certainly fail, do all we can, to do justice in our thoughts to his attributes as a Mahatma, we may very easily run to the opposite extreme in our thinking about him in his ordinary human aspect, and thus land ourselves in many perplexities, as we acquire a partial familiarity with the characteristics of the occult world. It is just because the highest attributes of adeptship have to do with principles in human nature which quite transcend the limits of physical existence, that the adept or Mahatma can only be such in the highest acceptation of the word, when he is, as the phrase goes, “out of the body,” or at all events thrown by special efforts of his will into an abnormal condition. When he is not called upon to make such efforts or to pass entirely beyond the limitations of this fleshly prison, he is much more like an ordinary man than experience of him in some of his aspects would lead his disciples to believe.
A correct appreciation of this state of things explains the apparent contradiction involved in the position of the occult pupil towards his masters, as compared with some of the declarations that the master himself will frequently put forward. For example, the Mahatmas are persistent in asserting that they are not infallible, that they are men, like the rest of us, perhaps with a somewhat more enlarged comprehension of nature than the generality of mankind, but still liable to err both in the direction of practical business with which they may be concerned, and in their estimate of the characters of other men, or the capacity of candidates for occult development. But how are we to reconcile statements of this nature with the fundamental principle at the bottom of all occult research which enjoins the neophyte to put his trust in the teaching and guidance of his master absolutely and without reserve? The solution of the difficulty is found in the state of things above referred to.
While the adept may be a man quite surprisingly liable to err sometimes in the manipulation of worldly business, just as with ourselves some of the greatest men of genius are liable to make mistakes in their daily life that matter-of-fact people would never commit, on the other hand, directly a Mahatma comes to deal with the higher mysteries of spiritual science, he does so by virtue of the exercise of his Mahatma-attributes, and in dealing with these can hardly be recognized as liable to err.
This consideration enables us to feel that the trustworthiness of the teachings derived from such a source as those which have inspired the present volume, is altogether above the reach of small incidents which in the progress of our experience may seem to claim a revision of that enthusiastic confidence in the supreme wisdom of the adepts which the first approaches to occult study will generally evoke. Not that such enthusiasm or reverence will really be diminished on the part of any occult chela as his comprehension of the world he is entering expands.
The man who in one of his aspects is a Mahatma, may rather be brought within the limits of affectionate human regard, than deprived of his claims to reverence, by the consideration that in his ordinary life he is not so utterly lifted above the common-place run of human feeling as some of his Nirvanic experiences might lead us to believe that he would be. If we keep constantly in mind that an adept is only truly an adept when exercising adept functions but that when exercising adept functions, but that when exercising these he may soar into spiritual rapport with that which is, in regard at all events to the limitations of our solar system, all that we practically mean by omniscience, we shall then be guarded from many of the mistakes that the embarrassments of the subject might create.
Intricacies concerning the nature of the adept may be noticed here, which will hardly be quite intelligible without reference to some later chapters of this book, but which have so important a bearing on all attempts to understand what adeptship is really like that it may be convenient to deal with them at once. The dual nature of the Mahatma is so complete that some of his influence or wisdom on the higher planes of nature may actually be drawn upon by those in peculiar psychic relations with him, without the Mahatma-man being at the moment even conscious that such an appeal has been made to him.
In this way it becomes open to us to speculate on the possibility that the relation between the spiritual Mahatma and the Mahatma-man may sometimes be rather in the nature of what is sometimes spoken of in esoteric writing as an overshadowing than as an incarnation in the complete sense of the word. Furthermore as another independent complication of the matter we reach this fact, that each Mahatma is not merely a human ego in a very exalted state, but belongs, so to speak, to some specific department in the great economy of nature.
Every adept must belong to one or other of seven great types of adeptship, but although we may almost certainly infer that correspondences might be traced between these various types and the seven principles of man, I should shrink myself from attempting a complete elucidation of this hypothesis. It will be enough to apply the idea to what we know vaguely of the occult organization in its higher regions. For some time past it has been affirmed in esoteric writing that there are five great Chohans or superior Mahatmas presiding over the whole body of the adept fraternity.
When the foregoing chapter of this book was written, I was under the impression that one supreme chief on a different level again exercised authority over these five Chohans, but it now appears to me that this personage may rather be regarded as a sixth Chohan, himself the head of the sixth type of Mahatmas, and this conjecture leads at once to the further inference that there must be a seventh Chohan to complete the correspondences which we thus discern. But just as the seventh principle in nature or in man is a conception of the most intangible order eluding the grasp of any intellectual thinking, and only describable in shadowy phrases of metaphysical non-significance, so we may be quite sure that the seventh Chohan is very unapproachable by untrained imaginations.
But even he no doubt plays a part in what may be called the higher economy of spiritual nature, and that there is such a personage visible occasionally to some of the other Mahatmas I take to be the case. But speculation concerning him is valuable chiefly as helping to give consistency to the idea above thrown out, according to which the Mahatmas may be comprehended in their true aspect as necessary phenomena of nature without whom the evolution of humanity could hardly be imagined as advancing, not as merely the exceptional men who have attained great spiritual exaltation.
