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FIVE YEARS OF THEOSOPHY

Mystical, Philosophical, Theosophical, Historical and Scientific Essays
Selected from "The Theosophist"

Edited by George Robert Snow Mead







CONTENTS

Mystical

The "Elixir of Life"
Is the Desire to "Live" Selfish?
Contemplation
Chelas and Lay Chelas
Ancient Opinions upon Psychic Bodies
The Nilgiri Sannyasis
Witchcraft on the Nilgiris
Shamanism and Witchcraft Amongst the Kolarian Tribes
Mahatmas and Chelas
The Brahmanical Thread
Reading in a Sealed Envelope
The Twelve Signs of the Zodiac
The Sishal and Bhukailas Yogis

Philosophical

True and False Personality
Chastity
Zorastrianism on the Septenary Constitution of Man
Brahmanism on the Sevenfold Principle in Man
The Septenary Principle in Esotericism
Personal and Impersonal God
Prakriti and Parusha
Morality and Pantheism
Occult Study
Some Inquiries Suggested by Mr. Sinnett's "Esoteric Buddhism"
Sakya Muni's Place in History
Inscriptions Discovered by General A. Cunningham
Discrimination of Spirit and Not-Spirit
Was Writing Known Before Panini?

Theosophical

What is Theosophy?
How a "Chela" Found His "Guru"
The Sages of the Himavat
The Himalayan Brothers--Do They Exist?
Interview With a Mahatma
The Secret Doctrine

Historical

The Puranas on the Dynasty of the Moryas and on Koothoomi
The Theory of Cycles

Scientific

Odorigen and Jiva
Introversion of Mental Vision
"Precipitation"
"How Shall We Sleep?"
Transmigration of the Life Atoms
"OM" and its Practical Significance





FIVE YEARS OF THEOSOPHY


Mystical



The "Elixir of Life"
From a Chela's* Diary. By G---M---, F.T.S.

"And Enoch walked with the Elohim, and the Elohim took him."
--Genesis

Introduction

[The curious information-for whatsoever else the world may think of it,
it will doubtless be acknowledged to be that--contained in the article
that follows, merits a few words of introduction. The details given in
it on the subject of what has always been considered as one of the
darkest and most strictly guarded of the mysteries of the initiation
into occultism--from the days of the Rishis until those of the
Theosophical Society--came to the knowledge of the author in a way that
would seem to the ordinary run of Europeans strange and supernatural.
He himself, however, we may assure the reader, is a most thorough
disbeliever in the Supernatural, though he has learned too much to limit
the capabilities of the natural as some do. Further, he has to make the
following confession of his own belief. It will be apparent, from a
careful perusal of the facts, that if the matter be really as stated
therein, the author cannot himself be an adept of high grade, as the
article in such a case would never have been written. Nor does he
pretend to be one. He is, or rather was, for a few years an humble
Chela. Hence, the converse must consequently be also true, that as
regards the higher stages of the mystery he can have no personal
experience, but speaks of it only as a close observer left to his own
surmises--and no more. He may, therefore, boldly state that during, and
notwithstanding, his unfortunately rather too short stay with some
adepts, he has by actual experiment and observation verified some of the
less transcendental or incipient parts of the "Course." And, though it
will be impossible for him to give positive testimony as to what lies
beyond, he may yet mention that all his own course of study, training
and experience, long, severe and dangerous as it has often been, leads
him to the conviction that everything is really as stated, save some
details purposely veiled. For causes which cannot be explained to the
public, he himself may he unable or unwilling to use the secret he has
gained access to. Still he is permitted by one to whom all his
reverential affection and gratitude are due--his last guru--to divulge
for the benefit of Science and Man, and specially for the good of those
who are courageous enough to personally make the experiment, the
following astounding particulars of the occult methods for prolonging
life to a period far beyond the common.--G.M.]

---------
* A. Chela is the pupil and disciple of an initiated Guru or
Master.--Ed.
---------


Probably one of the first considerations which move the worldly-minded
at present to solicit initiation into Theosophy is the belief, or hope,
that, immediately on joining, some extraordinary advantage over the rest
of mankind will be conferred upon the candidate. Some even think that
the ultimate result of their initiation will perhaps be exemption from
that dissolution which is called the common lot of mankind. The
traditions of the "Elixir of Life," said to be in the possession of
Kabalists and Alchemists, are still cherished by students of Medieval
Occultism--in Europe. The allegory of the Ab-e Hyat or Water of Life,
is still credited as a fact by the degraded remnants of the Asiatic
esoteric sects ignorant of the real GREAT SECRET. The "pungent and fiery
Essence," by which Zanoni renewed his existence, still fires the
imagination of modern visionaries as a possible scientific discovery of
the future.

Theosophically, though the fact is distinctly declared to be true, the
above-named conceptions of the mode of procedure leading to the
realization of the fact, are known to be false. The reader may or may
not believe it; but as a matter of fact, Theosophical Occultists claim
to have communication with (living) Intelligences possessing an
infinitely wider range of observation than is contemplated even by the
loftiest aspirations of modern science, all the present "Adepts" of
Europe and America--dabblers in the Kabala--notwithstanding. But far
even as those superior Intelligences have investigated (or, if
preferred, are alleged to have investigated), and remotely as they may
have searched by the help of inference and analogy, even They have
failed to discover in the Infinity anything permanent but--SPACE. ALL
IS SUBJECT TO CHANGE. Reflection, therefore, will easily suggest to the
reader the further logical inference that in a Universe which is
essentially impermanent in its conditions, nothing can confer
permanency. Therefore, no possible substance, even if drawn from the
depths of Infinity; no imaginable combination of drugs, whether of our
earth or any other, though compounded by even the Highest Intelligence;
no system of life or discipline though directed by the sternest
determination and skill, could possibly produce Immutability. For in
the universe of solar systems, wherever and however investigated,
Immutability necessitates "Non-Being" in the physical sense given it by
the Theists-Non-Being which is nothing in the narrow conceptions of
Western Religionists--a reductio ad absurdum. This is a gratuitous
insult even when applied to the pseudo-Christian or ecclesiastical
Jehovite idea of God.

Consequently, it will be seen that the common ideal conception of
"Immortality" is not only essentially wrong, but a physical and
metaphysical impossibility. The idea, whether cherished by Theosophists
or non-Theosophists, by Christians or Spiritualists, by Materialists or
Idealists, is a chimerical illusion. But the actual prolongation of
human life is possible for a time so long as to appear miraculous and
incredible to those who regard our span of existence as necessarily
limited to at most a couple of hundred years. We may break, as it were,
the shock of Death, and instead of dying, change a sudden plunge into
darkness to a transition into a brighter light. And this may be made so
gradual that the passage from one state of existence to another shall
have its friction minimized, so as to be practically imperceptible.
This is a very different matter, and quite within the reach of Occult
Science. In this, as in all other cases, means properly directed will
gain their ends, and causes produce effects. Of course, the only
question is, what are these causes, and how, in their turn, are they to
be produced. To lift, as far as may be allowed, the veil from this
aspect of Occultism, is the object of the present paper.

We must premise by reminding the reader of two Theosophic doctrines,
constantly inculcated in "Isis" and in other mystic works--namely, (a)
that ultimately the Kosmos is One--one under infinite variations and
manifestations, and (b) that the so-called man is a "compound being"--
composite not only in the exoteric scientific sense of being a congeries
of living so-called material Units, but also in the esoteric sense of
being a succession of seven forms or parts of itself, interblended with
each other. To put it more clearly we might say that the more ethereal
forms are but duplicates of the same aspect,--each finer one lying
within the inter-atomic spaces of the next grosser. We would have the
reader understand that these are no subtleties, no "spiritualities" at
all in the Christo-Spiritualistic sense. In the actual man reflected in
your mirror are really several men, or several parts of one composite
man; each the exact counterpart of the other, but the "atomic
conditions" (for want of a better word) of each of which are so arranged
that its atoms interpenetrate those of the next "grosser" form. It does
not, for our present purpose, matter how the Theosophists,
Spiritualists, Buddhists, Kabalists, or Vedantists, count, separate,
classify, arrange or name these, as that war of terms may be postponed
to another occasion. Neither does it matter what relation each of these
men has to the various "elements" of the Kosmos of which he forms a
part. This knowledge, though of vital importance in other respects, need
not be explained or discussed now. Nor does it much more concern us
that the Scientists deny the existence of such an arrangement, because
their instruments are inadequate to make their senses perceive it. We
will simply reply--"get better instruments and keener senses, and
eventually you will."

All we have to say is that if you are anxious to drink of the "Elixir of
Life," and live a thousand years or so, you must take our word for the
matter at present, and proceed on the assumption. For esoteric science
does not give the faintest possible hope that the desired end will ever
be attained by any other way; while modern, or so-called exact
science--laughs at it.

So, then, we have arrived at the point where we have determined--
literally, not metaphorically--to crack the outer shell known as the
mortal coil or body, and hatch out of it, clothed in our next. This
"next" is not spiritual, but only a more ethereal form. Having by a
long training and preparation adapted it for a life in this atmosphere,
during which time we have gradually made the outward shell to die off
through a certain process (hints of which will be found further on) we
have to prepare for this physiological transformation.

How are we to do it? In the first place we have the actual, visible,
material body--Man, so called; though, in fact, but his outer shell--to
deal with. Let us bear in mind that science teaches us that in about
every seven years we change skin as effectually as any serpent; and
this so gradually and imperceptibly that, had not science after years of
unremitting study and observation assured us of it, no one would have
had the slightest suspicion of the fact.

We see, moreover, that in process of time any cut or lesion upon the
body, however deep, has a tendency to repair the loss and reunite; a
piece of lost skin is very soon replaced by another. Hence, if a man,
partially flayed alive, may sometimes survive and be covered with a new
skin, so our astral, vital body--the fourth of the seven (having
attracted and assimilated to itself the second) and which is so much
more ethereal than the physical one--may be made to harden its particles
to the atmospheric changes. The whole secret is to succeed in evolving
it out, and separating it from the visible; and while its generally
invisible atoms proceed to concrete themselves into a compact mass, to
gradually get rid of the old particles of our visible frame so as to
make them die and disappear before the new set has had time to evolve
and replace them. We can say no more. The Magdalene is not the only
one who could be accused of having "seven spirits" in her, though men
who have a lesser number of spirits (what a misnomer that word!) in
them, are not few or exceptional; they are the frequent failures of
nature--the incomplete men and women.*

-----------
* This is not to be taken as meaning that such persons are thoroughly
destitute of some one or several of the seven principles--a man born
without an arm has still its ethereal counterpart; but that they are so
latent that they cannot be developed, and consequently are to be
considered as non-existing.--Ed. Theos.
----------

Each of these has in turn to survive the preceding and more dense one,
and then die. The exception is the sixth when absorbed into and blended
with the seventh. The "Phatu" * of the old Hindu physiologist had a
dual meaning, the esoteric side of which corresponds with the Tibetan
"Zung" (seven principles of the body).

We Asiatics, have a proverb, probably handed down to us, and by the
Hindus repeated ignorantly as to its esoteric meaning. It has been
known ever since the old Rishis mingled familiarly with the simple and
noble people they taught and led on. The Devas had whispered into every
man's ear--Thou only--if thou wilt--art "immortal." Combine with this
the saying of a Western author that if any man could just realize for an
instant, that he had to die some day, he would die that instant. The
Illuminated will perceive that between these two sayings, rightly
understood, stands revealed the whole secret of Longevity. We only die
when our will ceases to be strong enough to make us live. In the
majority of cases, death comes when the torture and vital exhaustion
accompanying a rapid change in our physical conditions becomes so
intense as to weaken, for one single instant, our "clutch on life," or
the tenacity of the will to exist. Till then, however severe may be the
disease, however sharp the pang, we are only sick or wounded, as the
case may be.

-----------
* Dhatu--the seven principal substances of the human body--chyle, flesh,
blood, fat, bones, marrow, semen.
-----------

This explains the cases of sudden deaths from joy, fright, pain, grief
or such other causes. The sense of a life-task consummated, of the
worthlessness of one's existence, if strongly realized, produced death
as surely as poison or a rifle-bullet. On the other hand, a stern
determination to continue to live, has, in fact, carried many through
the crises of the most severe diseases, in perfect safety.

First, then, must be the determination--the Will--the conviction of
certainty, to survive and continue.* Without that, all else is useless.
And to be efficient for the purpose, it must be, not only a passing
resolution of the moment, a single fierce desire of short duration, but
a settled and continued strain, as nearly as can be continued and
concentrated without one single moment's relaxation. In a word, the
would-be "Immortal" must be on his watch night and day, guarding self
against-himself. To live--to live--to live--must be his unswerving
resolve. He must as little as possible allow himself to be turned aside
from it. It may be said that this is the most concentrated form of
selfishness,--that it is utterly opposed to our Theosophic professions
of benevolence, and disinterestedness, and regard for the good of
humanity. Well, viewed in a short-sighted way, it is so. But to do
good, as in everything else, a man must have time and materials to work
with, and this is a necessary means to the acquirement of powers by
which infinitely more good can be done than without them.

----------
* Col. Olcott has epigrammatically explained the creative or rather the
re-creative power of the Will, in his "Buddhist Catechism." He there
shows--of course, speaking on behalf of the Southern Buddhists--that
this Will to live, if not extinguished in the present life, leaps over
the chasm of bodily death, and recombines the Skandhas, or groups of
qualities that made up the individual into a new personality. Man is,
therefore, reborn as the result of his own unsatisfied yearning for
objective existence. Col. Olcott puts it in this way:

Q. 123. What is that, in man, which gives him the impression of
having a permanent individuality?

A. Tanha, or the unsatisfied desire for existence. The being having
done that for which he must be rewarded or punished in future, and
having Tanha, will have a rebirth through the influence of Karma.

Q. 124. ....What is it that is reborn?

A. A new aggregation of Skandhas, or individuality, caused by the last
yearning of the dying person.

Q. 128. To what cause must we attribute the differences in the
combination of the Five Skandhas has which makes every individual
different from every other individual?

A. To the Karma of the individual in the next preceding birth.

Q. 129. What is the force or energy that is at work, under the
guidance of Karma, to produce the new being?

A. Tanha--the "Will to Live."
----------

When these are once mastered, the opportunities to use them will arrive,
for there comes a moment when further watch and exertion are no longer
needed:--the moment when the turning-point is safely passed. For the
present as we deal with aspirants and not with advanced chelas, in the
first stage a determined, dogged resolution, and an enlightened
concentration of self on self, are all that is absolutely necessary. It
must not, however, be considered that the candidate is required to be
unhuman or brutal in his negligence of others. Such a recklessly
selfish course would be as injurious to him as the contrary one of
expending his vital energy on the gratification of his physical desires.
All that is required from him is a purely negative attitude. Until the
turning-point is reached, he must not "lay out" his energy in lavish or
fiery devotion to any cause, however noble, however "good," however
elevated.* Such, we can solemnly assure the reader, would bring its
reward in many ways--perhaps in another life, perhaps in this world, but
it would tend to shorten the existence it is desired to preserve, as
surely as self-indulgence and profligacy. That is why very few of the
truly great men of the world (of course, the unprincipled adventurers
who have applied great powers to bad uses are out of the question)--the
martyrs, the heroes, the founders of religions, the liberators of
nations, the leaders of reforms--ever became members of the long-lived
"Brotherhood of Adepts" who were by some and for long years accused of
selfishness. (And that is also why the Yogis, and the Fakirs of modern
India--most of whom are acting now but on the dead-letter tradition, are
required if they would be considered living up to the principles of
their profession--to appear entirely dead to every inward feeling or
emotion.) Notwithstanding the purity of their hearts, the greatness of
their aspirations, the disinterestedness of their self-sacrifice, they
could not live for they had missed the hour.

--------
* On page 151 of Mr. Sinnett's "Occult World," the author's much abused,
and still more doubted correspondent assures him that none yet of his
"degree are like the stern hero of Bulwer's" Zanoni.... "the heartless
morally dried up mummies some would fancy us to be" and adds that few of
them "would care to play the part in life of a desiccated pansy between
the leaves of a volume of solemn poetry." But our adept omits saying
that one or two degrees higher, and he will have to submit for a period
of years to such a mummifying process unless, indeed, he would
voluntarily give up a life-long labour and--Die.--Ed.
----------

They may at times have exercised powers which the world called
miraculous; they may have electrified man and subdued Nature by fiery
and self-devoted Will; they may have been possessed of a so-called
superhuman intelligence; they may have even had knowledge of, and
communion with, members of our own occult Brotherhood; but, having
deliberately resolved to devote their vital energy to the welfare of
others, rather than to themselves, they have surrendered life; and,
when perishing on the cross or the scaffold, or falling, sword in hand,
upon the battle-field, or sinking exhausted after a successful
consummation of the life-object, on death-beds in their chambers, they
have all alike had to cry out at last: "Eli, Eli, lama sabachthani!"

So far so good. But, given the will to live, however powerful, we have
seen that, in the ordinary course of mundane life, the throes of
dissolution cannot be checked. The desperate, and again and again
renewed struggle of the Kosmic elements to proceed with a career of
change despite the will that is checking them, like a pair of runaway
horses struggling against the determined driver holding them in, are so
cumulatively powerful, that the utmost efforts of the untrained human
will acting within an unprepared body become ultimately useless. The
highest intrepidity of the bravest soldier; the interest desire of the
yearning lover; the hungry greed of the unsatisfied miser; the most
undoubting faith of the sternest fanatic; the practiced insensibility
to pain of the hardiest red Indian brave or half-trained Hindu Yogi;
the most deliberate philosophy of the calmest thinker--all alike fail at
last. Indeed, sceptics will allege in opposition to the verities of
this article that, as a matter of experience, it is often observed that
the mildest and most irresolute of minds and the weakest of physical
frames are often seen to resist "Death" longer than the powerful will of
the high-spirited and obstinately-egotistic man, and the iron frame of
the labourer, the warrior and the athlete. In reality, however, the key
to the secret of these apparently contradictory phenomena is the true
conception of the very thing we have already said. If the physical
development of the gross "outer shell" proceeds on parallel lines and at
an equal rate with that of the will, it stands to reason that no
advantage for the purpose of overcoming it, is attained by the latter.
The acquisition of improved breechloaders by one modern army confers no
absolute superiority if the enemy also becomes possessed of them.
Consequently it will be at once apparent, to those who think on the
subject, that much of the training by which what is known as "a powerful
and determined nature," perfects itself for its own purpose on the stage
of the visible world, necessitating and being useless without a parallel
development of the "gross" and so-called animal frame, is, in short,
neutralized, for the purpose at present treated of, by the fact that its
own action has armed the enemy with weapons equal to its own. The force
of the impulse to dissolution is rendered equal to the will to oppose
it; and being cumulative, subdues the will-power and triumphs at last.
On the other hand, it may happen that an apparently weak and vacillating
will-power residing in a weak and undeveloped physical frame, may be so
reinforced by some unsatisfied desire--the Ichcha (wish)--as it is
called by the Indian Occultists (for instance, a mother's heart-yearning
to remain and support her fatherless children)--as to keep down and
vanquish, for a short time, the physical throes of a body to which it
has become temporarily superior.

The whole rationale then, of the first condition of continued existence
in this world, is (a) the development of a Will so powerful as to
overcome the hereditary (in a Darwinian sense) tendencies of the atoms
composing the "gross" and palpable animal frame, to hurry on at a
particular period in a certain course of Kosmic change; and (b) to so
weaken the concrete action of that animal frame as to make it more
amenable to the power of the Will. To defeat an army, you must
demoralize and throw it into disorder.

To do this then, is the real object of all the rites, ceremonies, fasts,
"prayers," meditations, initiations and procedures of self-discipline
enjoined by various esoteric Eastern sects, from that course of pure and
elevated aspiration which leads to the higher phases of Adeptism Real,
down to the fearful and disgusting ordeals which the adherent of the
"Left-hand-Road" has to pass through, all the time maintaining his
equilibrium. The procedures have their merits and their demerits, their
separate uses and abuses, their essential and non-essential parts, their
various veils, mummeries, and labyrinths. But in all, the result aimed
at is reached, if by different processes. The Will is strengthened,
encouraged and directed, and the elements opposing its action are
demoralized. Now, to any one who has thought out and connected the
various evolution theories, as taken, not from any occult source, but
from the ordinary scientific manual accessible to all--from the
hypothesis of the latest variation in the habits of species--say, the
acquisition of carnivorous habits by the New Zealand parrot, for
instance--to the farthest glimpses backwards into Space and Eternity
afforded by the "Fire Mist" doctrine, it will be apparent that they all
rest on one basis. That basis is, that the impulse once given to a
hypothetical Unit has a tendency to continue; and consequently, that
anything "done" by something at a certain time and certain place tends
to repeat itself at other times and places.

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