H. P. Blavatsky Part 2

[6] It is a remarkable fact that outside this little circle not a single being in our great world has ever entered into these family communities to whom the honour is given of being the pioneers of every civilisation of the past. Even though we are invited to a.s.sist at marriages running into thousands, _ever_ the same names appear and _all_ the members of _all_ the families are identified. This singular oligarchy of friends and devotees of Adyar perhaps merited to be signalised throughout the evolution of our earth, the more so that Mr. Leadbeater, writing in his bird's-eye view of the twentieth century and of the pioneers of the future sixth race, remarks maliciously: "We know who will _not_ be there." He puts in italics the word _not_; desirous doubtless to indicate the unworthiness of other theosophists.

[7] Mr. Martyn is the President of the Sydney Lodge, Australian Section T. S., a member of thirty years' standing. See Addendum.

Fundamental causes: Some Occult Methods.

Under this heading M. Levy deals with what he calls "the pitiful climax of this parody":--

What a contrast to the great traditions of the Theosophical movement, formulated by H. P. Blavatsky in _The Key to Theosophy_ (Third Edition, p. 191);--"As for our best Theosophists, they would also far rather that the names of the Masters had not been mixed up with our books in any way." And later, on p. 192;--"I say again, every earnest Theosophist regrets to-day, from the bottom of his heart, that these sacred names and things have ever been mentioned before the public."

And this would be the moment to say with Mme.

Blavatsky;--"Great are the desecrations to which the names of two of the Masters have been subjected." ... But when all is said and done, what _is_ this occultism which produces _such disregard of truth, such calumny in daily life, such diastrous confusion in the domain of clairvoyance_, and finally, _advice of such a kind as to arouse universal disgust_? [Italics mine.--A. L. C.]

This occultism has its methods, as all schools of occultism have; for occultism consists in a methodical training and the awakening of consciousness to superior worlds; and where a method produces such results, may we not regard it as legitimate to ask what is the source of such serious and such numerous aberrations?... On this question, as on all those that we have examined, we will cite as witnesses original doc.u.ments, the apprais.e.m.e.nts of those who teach their own methods. It is well known that Mr. Leadbeater is the inventor and manipulator of the Adyar occultism. In the _Inner Life_ (Vol. I, p. 450), in speaking of the centres, the awakening of which, as we know, developes clairvoyance, he expresses himself in these terms;--"I have heard it suggested that each of the different petals of these force-centres represents a moral quality, ... I have not yet met with any facts which confirm this ... _their development seems to me to have no more connection with morality than has the development of the biceps_." [Italics mine. A little later I shall quote some very definite p.r.o.nouncements of H. P. Blavatsky's which teach the exact opposite.--A. L. C.]

Further, it is of interest to find Mrs. Besant and Mr.

Leadbeater, in the first lines of the Preface to _Man; Whence How, and Whither_, expressing the same view as regards the connection between morality and clairvoyance--"It is not generally accepted, nor indeed is it accepted to any large extent ... [clairvoyance] is a power latent in all men ... it can be developed by any one who is able and willing to pay the price demanded for its forcing, ahead of the general evolution."

Mrs. Besant is no less positive. A price is demanded for the "forcing" of clairvoyance, but this price is neither "high spirituality" nor "lofty intelligence," nor even "purity of character" ... she fully shares the views of Mr. Leadbeater....

Thus the calumny, sectarianism, the disregard of truth in daily life, the increasingly serious aberrations in the spiritual life, have gradually revealed the main source of all these facts, _i. e._, the defect of the method.

All becomes clear. Mr. Leadbeater is probably right, and it may be possible to develop, as he claims, a certain clairvoyance (an inferior clairvoyance, it must be said) without the concurrence of a moral and mental training.... But who will maintain that without moral purification we shall possess that moral sense that inspires gracious and n.o.ble conduct, and teaches us to hate falsehood?... be able to distinguish illusions from reality in our astral visions?

Mrs. Besant and Mr. Leadbeater are most certainly not ignorant of the dangers of occult development without morality. But it is quite another matter to profess this theory, or even to lean towards morality in the course of occult development, _by means of ... generous aspirations perpetually evoked in eloquent language_, from setting to work on the development of these centres by means of exercises arranged with the express purpose of bringing in the _practice_ of morality, of truth, and of logic as powerful factors in the reorganisation of the subtle bodies--which produces clairvoyance.... That method which dissociates moral and intellectual aspiration from occult development, and seeks to cultivate them separately, will not achieve moral progress since _the inner nature is not trans.m.u.ted_; but this method will produce a very debauch of phrases invoking these aspirations. For, instead of penetrating by means of the appropriate practice into the inner regions of the soul, these aspirations swirl, so to say, perpetually on the surface of the mind. Their presence there will produce a kind of psychic intoxication, sometimes rousing in the occultist thoughts so much above his own mental and moral standard, that he may come to regard himself as a saint, while at the same time performing the most despicable actions.

Indeed, during such times the conduct shows a moral retrogression very noticeable when compared with the conduct before this occult development For this latter _increases and intensifies all the temptations_, as every occultist will admit. An increase of active morality is therefore, required if we would avoid this most dangerous lack of balance....

We find constantly in Mrs. Besant and Mr. Leadbeater, under a great show of high moral aspirations, the reality of an actual moral and intellectual fall. Much emphasis is placed on "liberty of thought" [see p. 14 A. L. C.], and at the same time the intellectual desertion of this principle is preached in counselling members to give blind obedience to "the least hint which falls from the lips of Mrs. Besant," and to follow her implicitly whether she is understood or not....

We see clearly that the fruits are precisely those we should expect from the seed; the terrible danger of this method can neither be misunderstood nor denied ... [we must] never lend ear to the words which in this school quite naturally take the place of the honest and right act, and so turn attention from the moral ugliness of the actions performed.... _Acts alone show forth morality, not attractive formulas flowing from literary or oratorical talent._ The constant declaration of liberty of thought, of human brotherhood, cannot impress us when the actions of those who delight in them enslave thought, persecute merit, seek to poison souls by flimsy and deceptive spiritual p.r.o.nouncements....

It is a painful duty to have to press this point with such insistence. But now that we are facing the consequences of the Leadbeater method on the mental character of the clairvoyant, our warnings in reference to still more serious harm will not appear exaggerated.

We know that the higher regions of the invisible worlds are those in which "consciousness" manifests itself princ.i.p.ally in the most intense awareness of moral beauty.

Since this is so, the cultivation of the non-moral clairvoyance could only attain results in the lower regions of the astral world ... the organ of clairvoyant sight, when developed according to certain methods, will be blind to the moral outline of subtle worlds, _and will thus be cut off from all their truly spiritual content. The field of their experiences will be limited to the lower regions of the astral plane._

And it is these lower visions, more frequently experienced because of _their affinity to elements in the vehicles of the investigator not yet purified, that will be presented as the most sublime images of the higher worlds_. For such a clairvoyant is deprived of the high morality which is the force leading our "bodies" by affinity towards truly spiritual Beings [_e.g._, the Masters in Their Mahatmic "bodies".--A. L. C.]

Deprived of the standard of comparison that these provide, _he will be the_ _victim of all the illusions of a world that is the veritable motherland of illusions, for human errors are but the faint reflection of these_. Since the sense of responsibility, which is essentially moral in origin [H. P.

Blavatsky says; "_The sense of Responsibility is the beginning of Wisdom._" A. L. C.] will equally fail him, _he will have no scruple in sharing his illusions with all in making known his misleading experiences_--the less since the forces, whose sport he is, push him irresistibly to this. Are they not in truth the adversaries of the divine scheme of evolution, _the servants and sowers of error and immorality the world over_?

In these clear and logical arguments M. Levy expresses, even in a translation, so much better than I could have done, the dangers of the way leading to the path of "error" which Mrs. Besant is now treading, that I have quoted at greater length than I originally intended.

Although written nine years ago, they are more than ever true to-day. M.

Levy then continues:--

We have thus sketched in their broad hypothetical outlines _the incalculable reactions that the defect in the Leadbeater method brings into the inner life, into the words and actions of those who yield their souls to him_.

In demonstrating the fatal effects of this method we have shown the real meaning of the faults and failings of all kinds as exhibited by Mrs. Besant, who is its most fervent adherent. The right interpretation of the known facts seems to us so entirely in conformity with the consequences, as implied in our hypothesis, as to make it possible to some extent to foresee these facts with scientific certainty--which is precisely what has happened....

We recall the "Leadbeater Case," which in 1906 [this was the Committee of Inquiry in London, above referred to.--A. L. C]

called forth within the Theosophical Society, no less than outside, unanimous moral censure.... Resigning from the Theosophical Society in consequence of this affair, Mr.

Leadbeater has since returned, at the invitation of Mrs.

Besant.... Have the principles and methods of Mr. Leadbeater changed since he has returned to his place amongst us? He himself informs us on this point in a letter written after the "affair," at the express desire of Mrs. Besant that he should "define his position" at the time she started the well-known campaign in favour of his re-admission (_Theosophist_, February 1908.)

"You ask me," says Mr. Leadbeater, "to write you a clear letter that you may show at need, expressing my real views on the advice I gave some time ago to certain young boys. I need hardly say that I keep my promise not to repeat the advice, for I defer to your opinion that it is dangerous. I also recognise, as fully as yourself, that it would be if it were promiscuously given, but I have never thought of so giving it."

In this declaration Mr. Leadbeater first recognises the danger of his advice, then immediately retracts this confession by reservations which imply its harmlessness in just those cases for which he is blamed. He has not, as we see from this letter, then, changed his views; but the important fact is that he only speaks of "danger," and never of "immorality." _His moral standpoint remains, then, unaltered--is precisely the same as before the expose._

And what is this point of view? Mrs. Besant thus gives it in a letter dated July, 1906 (_Theosophic Voice_, May, 1908):--

"Mr. Leadbeater appeared before the Council of the British Section, representatives from the French and the American Sections being present and voting. Colonel Olcott in the chair.

_He denied none of the charges_, but in answer to questions, very much strengthened them, for he alleged.... _So that the advice ... became advice putting foul ideas into the minds of boys innocent of all s.e.x impulses.... It was conceivable that the advice, as supposed to have been given, had been given with pure intent, and the presumption was so in a teacher of theosophical morality; anything else seemed incredible. But such advice as was given in fact, such dealing with boys_ _before s.e.x pa.s.sion had awakened, could only be given with pure intent if the giver were, on this point, insane._" [Italics mine. The details omitted cannot be put in print.--A. L. C.]

"Let me here place on record my opinion that such teaching as this, given to men, let alone to innocent boys, is worthy of the sternest reprobation. It distorts and perverts the s.e.x impulse ... degrades the ideas of marriage, fatherhood and motherhood ... befouls the imagination, pollutes the emotions, and undermines the health. Worst of all that it should be taught under the name of Divine Wisdom, being essentially 'earthly', 'sensual', 'devilish.'"

Mrs. Besant's last sentence contains the whole _raison d'etre_ of this my Protest. She has expressed precisely the views I hold; but in this fervid condemnation she herself must now be included, since she condones and thus supports this horror. M. Levy graphically portrays for us on what road it is that this once apparently sane and normal woman, with all her great gifts, is descending--a road that, as H. P. Blavatsky puts it in the concluding paragraph of _Occultism_ versus _the Occult Arts_, "can lead only to Dugpa-s.h.i.+p." (see _post_ p. 33.) He continues:--

Mrs. Besant then deemed Mr. Leadbeater's morality so defective as to be accounted for only by mental derangement.

Nevertheless, the promise contained in the letter just quoted and which expresses no shadow of moral repentance whatsoever, nor anything approaching it, was sufficient, in Mrs. Besant's eyes, to justify her in bringing back into the Theosophical Society a teacher she has judged thus. Could one ask a clearer proof of the anarchy produced by such occultism?

A recent suit, inst.i.tuted by the parent of the young Krishnamurti, re-claiming the custody of his child, brings forward again this question of morality ... reminding us of the expose. In fact, the present case clearly formulates the accusation of immoral conduct testified to by witnesses ... In such a discussion, this attempt [by Mrs. Besant] to play upon the political interests of the judges is unexpected, amazing,--and, alas! significant. We see clearly that a mind that shows itself capable of throwing into the balance political (and racial) appeals in a matter of conduct, is utterly blind to the question of human consideration [a Brahmin father re-claiming his young sons] that overshadows this whole case.

Clear and unmistakable through all these actions shows the consistent distortion of the moral outlook, more serious since the esoteric ethics should be an extension, a purification, an exaltation of exoteric morality, and in no circ.u.mstances its decline, its degradation, its negation. And if we would realise to what extent this moral outlook can be warped under certain influences, we need but to hear Mrs. Besant say of Mr.

Leadbeater:--"By hard, patient work he has won rewards ...

until he stands perhaps the most trusted of his Master's disciples on the threshold of Divinity." (_Theosophist_, November, 1911, p. 308.)

This conception of the "Divinity" that should be the the final expression of morality has no need of comment other than that same "deification" by his colleague--who five years earlier regarded his teaching as so utterly immoral as to suggest mental derangement as the only explanation.... Perhaps we shall understand these things a little better if we remember that this occultist, if he contradicts the Buddha, on the other hand almost deifies Mrs. Besant. Possibly taking into consideration this exchange of admiration, the meaning of the "deifications"

will become sufficiently clear.

H. P. Blavatsky on true Occultism.

Before giving some fine pa.s.sages from M. Levy's concluding chapters I will quote from H. P. Blavatsky's _Practical Occultism: Occultism_ versus _the Occult Arts_, mentioned a few pages back. In its original form it is a booklet containing a reprint of two articles which she wrote for _Lucifer_ in 1888, shortly before she founded the Esoteric Section. These extracts will show the "true" teaching in this matter of Occultism, as contrasted with the "false," or Mrs. Besant's and Mr.

Leadbeater's. H. P. B. begins by declaring that: "There are not in the West half-a-dozen among the fervent hundreds who call themselves 'Occultists' who have even an approximately correct idea of the nature of the Science they seek to master. With a few exceptions, they are all on the highway to sorcery.... Let them first learn the true relation in which the Occult Sciences stand to Occultism.... [It] differs from Magic and other secret sciences as the glorious sun does from a rush-light, as the immutable and immortal Spirit of Man--the reflection of the absolute, causeless and unknowable ALL--differs from the mortal clay--the human body.... [The word] OCCULTISM is certainly misleading, translated as it stands from the compound word _Gupta-Vidya_ (Secret.

Knowledge.) But the knowledge of what? Some of the Sanskrit terms may help us.

"There are four (out of the many other) names of the various kinds of Esoteric Knowledge or Sciences given, even in the exoteric Puranas.

There is (1) _Yajna-Vidya_, knowledge of the occult powers awakened in Nature by the performance of certain religious ceremonies and rites. (2) _Mahavidya_, the 'great knowledge,' the magic of the Kabalists and of the _Tantrika_ wors.h.i.+p, often Sorcery of the worst description. (3) _Guhya-Vidya_, knowledge of the mystic powers residing in Sound (Ether), hence in the Mantras (chanted prayers or incantations), and depending on the rhythm and melody used; in other words, a magical performance based on knowledge of the Forces of Nature and their correlation; and (4) _Atma-Vidya_, a term which is translated simply 'Knowledge of the Soul,'

_true Wisdom_ by the Orientalists, but which means far more.

"This last is the only kind of Occultism that any Theosophist who admires 'Light on the Path,' and who would be wise and unselfish, ought to strive after. All the rest is some branch of the 'Occult Sciences,'

_i.e._, arts based on the knowledge of the ultimate essence of all things in the kingdoms of Nature--such as minerals, plants and animals--hence of things pertaining to the realm of _material_ nature, however invisible that essence may be, and howsoever much it has. .h.i.therto eluded the grasp of Science.... _Siddhis_ (or the Arhat powers) are only for those who are able to 'lead the life,' and to comply with the terrible sacrifices required for such a training, and to comply with them _to the very letter_. Let them know at once and remember always, that true Occultism or Theosophy is the 'Great Renunciation of SELF,'

unconditionally and absolutely, in thought as in action. It is ALTRUISM, and it throws him who practises it out of the ranks of the living altogether. 'Not for himself, but for the world he lives,' as soon as he has pledged himself to the work. Much is forgiven during the first years of probation. But, no sooner is he 'accepted' than his personality must disappear, and he has to become a _mere beneficent force in Nature_.