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Starts and Stones On The Path

By C.A. Bartzokas

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Prerequisites For Study And Self-Knowledge

Philosophy is a matter in which it is difficult to acquire a little knowledge without acquainting yourself with many, or all its branches, nor can you well take a few subjects without selecting them out of a great number; nor can anyone, who has acquired the knowledge of a few points, avoid endeavouring with the same eagerness to understand more. 
— MARCUS TULLIUS CICERO 1

1. Awareness of the ignorance and deception of the world we live in. 
2. Conviction that selfknowledge can be obtained by personal effort. 
3. Determination to obtain and face that knowledge.

The first necessity for obtaining self-knowledge is to become profoundly conscious of ignorance; to feel with every fibre of the heart that one is ceaselessly self-deceived.
The second requisite is the still deeper conviction that such knowledge — such intuitive and certain knowledge — can be obtained by effort.
The third and most important is an indomitable determination to obtain and face that knowledge.
Self-knowledge of this kind is unattainable by what men usually call “self-analysis.” It is not reached by reasoning or any brain process; for it is the awakening to consciousness of the Divine nature of man. To obtain this knowledge is a greater achievement than to command the elements or to know the future.2

Eastern Occultism is the origin and fount of all we know and can possibly learn. And thus it is that all we know of what we profess and live upon, comes to us from the scorned, despised Occultism of the East. Religion and sciences, laws and customs — all of these, are closely related to Occultism, and are but its result, its direct products, disguised by the hand of time, and palmed upon us under new pseudonyms. If people ask me for the proof, I will answer that it does not enter my province to teach others what they can learn themselves with very little difficulty, provided they give themselves the trouble to read and think over what they read. Besides, the time is near when all the old superstitions and the errors of centuries must be swept away by the hurricane of Truth.3

There is nothing new under the Sun, 1 nothing new except what is forgotten. 2 . . . modern sciences and speculations are but the réchauffé dishes of antiquity; the dead bones (served with a sauce piquante of crass materialism, to disguise them) of the intellectual repasts of the gods. Ragon was right in saying in his Maçonnerie Occulte, that “Humanity only seems to progress in achieving one discovery after the other, whereas in truth it only finds that which it had lost. . . . And now modern thinkers begin to rediscover them once more.” 3

The aim of education proper is the art of revealing to the ignorant the world of thought and law, of marvels and mysteries, of moral beauty and ideal truth that lies within us and about us. . . . the art of revealing to the young or ignorant the existence of an atmosphere above them and about them of which they do not, or but dimly, dream; of teaching them to desire and aspire to it; of unlocking for them one or more of all its myriad gates — a world of thought and law, of marvels and of mysteries, of moral beauty and ideal truth, beginning haply where they had hoped all need of effort ended; a glorious region, out of which conceit or sloth may keep them, but which besets them always and on every side, and yet soars far above the foggy belt of highest man’s attainment. To give them the upward glance, the initiated eye; to let in “the light that never was on sea or land”; to show that “heaven lies about us,” not only “in our infancy”; to help dispel those “shades of the prison-house” which never ought to “close about the growing boy.” 4

The aim of science proper is to trace unity in diversity and to sum up the laws that govern their manifold operations in Nature. 5 Michael Polanyi showed that “the Modern distinction between objective and subjective knowing was an illusion. For Polanyi, all knowing was best categorized as ‘personal’; that is, being dependent upon the commitment of the knower within a community of shared values. Further, he showed how all explicit or articulate knowledge (i.e., knowledge that could be expressed in a language) inherently depends upon knowledge that is tacit, either as unexpressed or inexpressible.”

The Theosophical Society’s methods are those of the ancient Rishis, . . . its tenets those of the oldest Esotericism; it is no dispenser of patent nostrums composed of violent remedies which no honest healer would dare to use.1

Reasoning out the unknown from the known and viceversa, i.e., inductive and deductive reasoning, is what meditation proper is all about. What the student has first to do is to comprehend these [general] axioms and, by employing the deductive method, to proceed from universals to particulars. He has then to reason from the “known to the unknown,” and see if the inductive method of proceeding from particulars to universals supports those axioms. This process forms the primary stage of true contemplation. The student must first grasp the subject intellectually before he can hope to realise his aspirations. When this is accomplished, then comes the next stage of meditation which is “the inexpressible yearning of the inner man to ‘go out towards the infinite.’ ” 2

Having reasoned out the Eternal and Universal, then by purity and virtue we may begin to ascend towards the “Sacred Majesty of Truth.” Tarrying on the particulars will sink the mind in the shifting sands of doubt and despair, and any insight of the universals previously gained will be lost. . . . by the series of causes and of real beings I do not here understand the series of singular, changeable things, but only the series of fixed and eternal things. For it would be impossible for human weakness to grasp the series of singular, changeable things, not only because there are innumerably many of them, but also because of the infinite circumstances in one and the same thing, any of which can be the cause of its existence or non-existence. For their existence has no connection with their essence, or (as we have already said) it not an eternal truth. . . . That essence is to be sought only from the fixed and eternal things, and at the same time from the laws inscribed in these things, as in their true codes, according to which all singular things come to be, and are ordered. Indeed these singular, changeable things depend so intimately, as (so to speak) essentially, on the fixed things that they can neither be nor be conceived without them. So, although these fixed and eternal things are singular, nevertheless, because of their presence everywhere, and most extensive power, they will be to us like universals, or genera of the definitions of singular, changeable things, and the proximate causes of all things.3

One has to take into account that many of the extant Sanskrit authorities are far from being sacred. One habit of these second-class producers [of the vast literature of Hindu religion and philosophy] is particularly deceptive. They sometimes ascribe their production to some well-known sage and thus try to gain for it a status which it could not otherwise acquire. . . . Many ordinary literary productions which would have soon died a natural death and would have been completely forgotten have been kept alive by their association with a name of hallowed memory. The real difficulty in all such cases is that many people are either put on the wrong scent or attach an importance to what is written in these books which they would not otherwise do. So let the reader be wary in accepting the authorship of the books which have come down under high-sounding names. And let him not make the mistake of believing that everything which is written in Sanskrit is God’s own truth.1

For no truly esoteric doctrines were ever written. Many things are orally explained, and always have been. . . . outside of the few places where secret MSS. are stored for ages, no esoteric doctrines were ever written and plainly explained; otherwise they would have lost long ago their very name. There is such a thing as an “unwritten” Kabbala, as well as a written one, even in the West. Many things are orally explained, and always have been.2

In any case, intellectual study alone is never enough, unless corroborated by application, practice, and experience. But book learning — and here I refer only to the subject of Occultism — vast as it may be, will always prove insufficient even to the analytical mind, the most accustomed to extract the quintessence of truth, disseminated throughout thousands of contradictory statements, unless supported by personal experience and practice.3

Which are the best safeguards likely to aid the mind and protect it from error? Unselfishness, Altruism in theory and practice, desire to do the will of the Higher Self which is the “Father in Heaven,” devotion to the human race. Subsidiary to these are discipline, correct thinking, and good education.4
 
Alas, too many Theosophists are content to read books and too few strive to further the interests of Brotherhood. Atlas of Wonder by Vladimir Kush In too many cases the members of the Theosophical Society content themselves with a somewhat superficial study of its books, without making any real contribution to its active work. If the Society is to be a power for the good in this and other lands, it can only bring about this result by the active cooperation of every one of its members, and we would earnestly appeal to each of them to consider carefully what possibilities of work are within his power, and then to earnestly set about carrying them into effect. Right thought is a good thing, but thought alone does not count for much unless it is translated into action. There is not a single member in the Society who is not able to do something to aid the cause of truth and universal brotherhood; it only depends on his own will, to make that something an accomplished fact.1

If mastering a narrow domain of modern science requires years of unremitting study, how much longer will it take one to fathom out the world’s religions and philosophies? Even one system of philosophy at a time, whether that of Kant or of Herbert Spencer, of Spinoza or of Hartmann, requires more than a study of several years. Does it not therefore, stand to reason that a work which compares several dozens of philosophies and over half-a-dozen of world-religions, a work which has to unveil the roots with the greatest precautions, as it can only hint at the secret blossoms here and there — cannot be comprehended at a first reading, nor even after several, unless the reader elaborates for himself a system for it? 2

Only those Lovers of Truth who are self-reliant and willing to think for themselves can hope to progress by working out a conceptual structure of the Teachings which stands to reason and explains every mystery, and triumphantly demonstrates the nature of every phenomenon. 3 There are several ways of acquiring knowledge: (a) by accepting blindly the dicta of the church or modern science; (b) by rejecting both and starting to find the truth for one-self. The first method is easy and leads to social respectability and the praise of men; the other is difficult and requires more than ordinary devotion to truth, a disregard for direct personal benefits and an unwavering perseverance. Thus it was in the days of old and so it is now, except perhaps, that such devotion to truth has been more rare in our day than it was of yore.4

Key occult terms that will have to be understood by neophytes include: 
1. Spirit and Matter, Force and Space; 
2. Reality and Unreality, Formless and Form, Dream and Waking. 
3. Subjective and Objective, both as sensuous and as psychic perceptions.
The alternative of moving for ever in a vicious circle faces the European student of Occult philosophy, who begins his study before having made himself familiar with the technical mode of thought and peculiarity of expression of its teachers. His first necessity is, to know the esoteric views of the ultimate nature of Spirit, of Matter, Force and Space; the fundamental and axiomatic theories as to the Reality and Unreality, Form and the Formless (rupa and arupa), dream and waking. Especially should he master — at least approximately — the distinction between the “objective” and the “subjective” in the living man’s sensuous perceptions and the same as they appear to the psychic perceptions entity.1

Arguments, contentions, objections, and dissensions about the Teachings stifle intuition and are likely to sever the link between Guru and Chela. . . . the attitude of mind in which the teachings given are to be received is that which shall tend to develop the faculty of intuition. The duty of members in this respect is to refrain from arguing that the statements made are not in accordance with what other people have said or written, or with their own ideas upon the subject, or that, again, they are apparently contrary to any accepted system of thought or philosophy. Practical esoteric science is altogether suigeneris. It requires all the mental and psychic powers of the student to be used in examining what is given, to the end that the real meaning of the Teacher may be discovered, as far as the student can understand it. He must endeavour as much as possible to free his mind, while studying or trying to carry out that which is given him, from all the ideas which he may have derived by heredity, from education, from surroundings, or from other teachers. His mind should be made perfectly free from all other thoughts, so that the inner meaning of the instructions may be impressed upon him apart from the words in which they are clothed. Otherwise, there is constant risk of his ideas becoming as coloured with preconceived notions as those of the writers of certain otherwise excellent works upon esoteric subjects who have made the occult tenets more subservient to modern Science than to occult truth.2

Immoral atmosphere saps siddhis. Yoga exacts certain conditions . . . One of these conditions is seclusion in a place where the Yogi is free from all impurities — whether physical or moral. In short, he must get away from the immoral atmosphere of the world. If anyone has by such study gained powers, he cannot remain long in the world without losing the greater part of his powers — and that the higher and nobler part. So that, if any such person is seen for many consecutive years labouring in public, and neither for money nor fame, it should be known that he is sacrificing himself for the good of his fellowmen. Someday such men seem to suddenly die, and their supposed remains are disposed of; but yet they may not be dead. “Appearances are deceitful” 1 — the proverb says.2

2.    Co-operation with Nature, diligent study, fortitude and perseverance in the face of adversity and, above all, unconditional love for humanity and all that lives, make up the right conduct

Conduct is three-fourths of our life and its largest concern. 
— MATTHEW ARNOLD 
1 Why number years? His years man oft outstrips. ’Tis deeds give age: let these be on your lips. 
— PUBLIUS OVIDIUS NASO
2 A useless life is an early death.
 — Johann Wolfgang Von Goethe
 3 Act by everyone, in the same manner as if you supposed yourself to be him, and him to be you. 
— HIEROCLES OF ALEXANDRIA4

Aspirants to the narrow and thorny Path should be deeply studying the philosophy of Occultism before entering upon the practical training. The first and most important step in occultism is to learn how to adapt your thoughts and ideas to your plastic potency. . . . 
No one should go into occultism or even touch it before he is perfectly acquainted with his own powers, and that he knows how to commensurate it with his actions. And this he can do only by deeply studying the philosophy of Occultism before entering upon the practical training. Otherwise, as sure as fate — HE WILL FALL INTO BLACK MAGIC. 5

One must ascend the Golgotha of sentient life step by step unaided, by his own initiatives and exertions, ever moving onward and upward. The real “Path” to esoteric knowledge is very different.6 Its entrance is overgrown with the brambles of neglect, the travesties of truth during long ages block the way, and it is obscured by the proud contempt of self-sufficiency and with every verity distorted out of all focus. To push over the threshold alone, demands an incessant, often unrequited labour of years, and once on the other side of the entrance, the weary pilgrim has to toil up on foot, for the narrow way leads to forbidding mountain.

Woe to him, who instead of studying the half-defaced landmarks, he pronounces them indecipherable. The Doctrine of Heart alone, can make of him an elect. heights, unmeasured and unknown, save for those who have reached the cloud-capped summit before. Thus must he mount, step by step, having to conquer every inch of ground before him by his own exertions; moving onward, guided by strange landmarks of nature of which he can ascertain only by deciphering the weather-beaten, half-defaced inscriptions as he treads along, for woe to him, if, instead of studying them, he sits by coolly pronouncing them “indecipherable.” The “Doctrine of the Eye” is maya; that of the “Heart” alone, can make of him an elect.1

You cannot be one with ALL, unless all your acts, thoughts and feelings synchronise with the onward march of nature. 2 You can only approach ALL through unconditional love of, and devotion to, Humanity and all that lives by turning away from selfishness, which is the main cause of sin and sorrow. As to the sincere believers, they will be rewarded by seeing their faith transformed into knowledge. True knowledge is of True knowledge is of Spirit and in Spirit alone, and cannot be acquired in any other way except through the reign of the higher mind, the only plane from which we can penetrate the depths of the all-pervading Absoluteness. He who carries out only those laws established by human minds, who lives that life which is prescribed by the code of mortals and their fallible legislation, chooses as his guiding star a beacon which shines on the ocean of Maya, or temporary delusions, and lasts for but one incarnation. These laws are necessary for the life and welfare of physical man alone. He has chosen a pilot who directs him through the shoals of one existence, a master who parts with him, however, on the threshold of death. How much happier that man who, while strictly performing on the temporary objective plane the duties of daily life, carrying out each and every law of his country, and rendering, in short, to Caesar what is Caesar’s, leads in reality a spiritual and permanent existence, a life with no breaks of continuity, no gaps, no interludes, not even those periods which are the halting places of the long pilgrimage of purely spiritual life. All the phenomena of the lower human mind disappear like the curtain of a proscenium, allowing him to live in the region beyond it, the plane of the noumenal, the one reality. If man by suppressing, if not destroying, his selfishness and personality, only succeeds in knowing himself as he is behind the veil of physical Maya, he will soon stand beyond all pain, all misery, and beyond all the wear and tear of change, which is the chief originator of pain. Such a man will be physically of matter, he will move surrounded by matter, and yet will live beyond and outside it.1 His body will be subject to change, but he himself will be entirely without it, and will experience everlasting life even while in temporary bodies of short duration. All this may be achieved by the development of unselfish universal love of Humanity, and the suppression of personality, or selfishness, which is the cause of all sin, and consequently of all human sorrow. 2

Don’t even think of circumventing Karman through masterly inactivity. For inaction on the physical produces adverse effects on the spiritual planes. 
“Inaction in a deed of mercy becomes an action in a deadly sin.” 3
Not only European Sanskritists but also exoteric Yogis, fall into the grievous mistake of supposing that, in the opinion of our sacred writers, a human being can escape the operation of the law of Karma by adopting a condition of masterly inactivity, entirely losing sight of the fact that even a rigid abstinence from physical acts does not produce inactivity on the higher astral and spiritual planes. Sri Samkara has very conclusively proved, in his Commentaries on the Bhagavad Gita, such a sup-position is nothing short of a delusion. The great teacher shows there that forcibly repressing the physical body from working does not free one from vasana or vritti — the inherent inclination of the mind to work. There is a tendency, in every department of nature, of an act to repeat itself; so the Karma acquired in the last preceding birth is always trying to forge fresh links in the chain and thereby lead to continued material existence; and that this tendency can only be counteracted by unselfishly performing all the duties appertaining to the sphere in which a person is born — that alone can produce chitta suddhi, without which the capacity of perceiving spiritual truths can never be acquired.4

The physical inactivity of a Mahatman or a Raja Yogin is quite different from the that of solitary fakirs, hermits, and Hatha Yogins. A few words must here be said about the physical inactivity of the Yogi or the Mahatma. Inactivity of the physical body (sthula sarira) does not indicate a condition of inactivity either on the astral or the spiritual plane of action. The human spirit is in its highest state of activity in samadhi, and not, as is generally supposed, in a dormant quiescent condition.

The former are working for mankind on higher spiritual realms; the latter are afflicted from spiritual selfishness here, on Earth, the plane of illusion, and the greatest of all hells.
. . . the initiatory training of a true Vedantin Raja Yogi must be nourishing of a sleepless and ardent desire of doing all in his power for the good of mankind on the ordinary physical plane, his activity being transferred, however, to the higher astral plane and spiritual planes as his development proceeds. In course of time as the Truth becomes realized, the situation is rendered quite clear to the Yogi and he is placed beyond the criticism of any ordinary man. . . “For one, walking beyond the three gunas — Sattva, Rajas and Tamas — what duty or what restriction is there?” — in the consideration of men, walled in on all sides by the objective plane of existence.1
Begin by trying to conquer the habit, almost universal, of pushing yourself forward. This arises from personality. Do not monopolize the conversation. Keep in the background. If someone begins to tell you about himself and his doings, do not take first chance to tell him about yourself, but listen to him and talk solely to bring him out. And when he has finished, suppress in yourself the desire to tell about yourself, your opinions and experiences. Do not ask a question unless you intend to listen to the answer and inquire into its value. Try to recollect that you are a very small affair in the world, and that the people around do not value you at all and grieve not when you are absent. Your only true greatness lies in your inner true self and it is not desirous of obtaining the applause of others. If you will follow these directions for one week you will find they will take considerable effort, and you will begin to discover a part of the meaning of the saying, “Man, know thyself.” 2

“Be restrained, be liberal, be merciful.” “We appeal, therefore, to all who wish to raise themselves and their fellow creatures — man and beast — out of the thoughtless jog trot of selfish everyday life. It is not thought that Utopia can be established in a day; but, through the spreading of the idea of Universal Brotherhood, the truth in all things may be discovered. What is wanted is true knowledge of the spiritual condition of man, his aim, and destiny. Such a study leads us to accept the utterance of Prajapati to his sons: ‘Be restrained, be liberal, be merciful; it is the death of selfishness’.” 1

Forget yourself in the midst of so many selves. Forgetfulness of the personal Self and sincere altruism are the first and indispensable requisites in the training of those who are to become “White Adepts” either in this or a future incarnation.2

Consider whether “turning the other cheek” may encourage offenders to re-offend. The Sermon of the Mount, which is the very embodiment of Christ’s teachings — Christianity in a nutshell, so to say — is a code of pre-eminently practical as also impracticable rules of life, of daily observances, yet all on the plane of matter-of-fact earthlife. When you are told to turn your left cheek to him who smites you on the right, you are not commanded to deny the blow, but on the contrary to assert it by meekly bearing the offence; and in order not to resist evil, to turn (whether metaphorically or otherwise) your other cheek — i.e., to invite your offender to repeat the action.3

Forgive and Forget? 
“We should freely forgive, but forget rarely,” 
says Colton.
 “I will not be revenged, and this I owe to my enemy; but I will remember, and this I owe to myself.”
This is real practical wisdom. It stands between the ferocious 
“Eye for eye, and tooth for tooth”
 of the Mosaic Law, and the command to turn the left cheek to the enemy when he has smitten you on the right. Is not the latter a direct encouraging of sin? 4

Stop abusing and tormenting animals, and eating their flesh. Very properly, therefore, will the philosopher, and who is also the priest of the God that is above all things, abstain from all animal food, in consequence of earnestly endeavouring to approach through himself alone to the alone God,1 without being disturbed by any attendants.2

Desist from gossiping. Gossip fans flames! No one should be taking information to another, for it fans a flame . . . Retire into your own silence and let all others be in the hands of Karma, as we all are. “Karma takes care of its own.” It is better to have no side, for it is all for the Master and He will look out for all if each does just right, even if, to their view, another seems not to do so. By our not looking at their errors too closely, the Master will be able to clear it all off and make it work well.3

Condemn the sin, not the Sinner within. To mete one measure for all, is holier and more divine than to help one’s country in its private ambition of aggrandizement, strife or bloody wars in the name of GREEDINESS and SELFISHNESS. “Severe denunciation is a duty to truth.” It is; on condition, however, that one should denounce and fight against the root of evil and not expend one’s fury by knocking down the irresponsible blossoms of its plant. The wise horticulturist uproots the parasitic herbs, and will hardly lose time in using his garden shears to cut off the heads of the poisonous weeds.4
Capital punishment is nothing but a relic of Jewish barbarity.5

Do not set yourself as example to others, for “the camel cannot see its own hump.” . . . if not all of us live up to our highest ideal of wisdom, it is only because we are men, not gods, after all. But there is one thing, however, we never do (those in the esoteric circle, at any rate): we set ourselves as examples to no men, for we remember well that precept in Amagandha Sutta that says: “Selfpraise, disparaging others, conceit, evil communications (denunciations), these constitute (moral) uncleanness”; and again, as in the Dhammapada. “The fault of others is easily perceived, but that of oneself is difficult to perceive; the faults of others one lays open as much as possible, but one’s own fault one hides, as a cheat hides the bad die from the gambler.” 1

But by example you can imprint upon the astral light pictures of higher aspirations and thus aid advanced souls from other spheres to descend. The spread of the knowledge of the laws of Karma and Reincarnation and of a belief in the absolute spiritual unity of all beings will alone prevent this drift [towards materialism]. The cycle must, however, run its course, and until that is ended all beneficial causes will of necessity act slowly and not to the extent they would in a brighter age. As each student lives a better life and by his example imprints upon the astral light the picture of a higher aspiration acted in the world, he thus aids souls of advanced development to descend from other spheres where the cycles are so dark that they can no longer stay there.2
. . . Heaven and earth are plunged in sleep, but their souls are awake, and they confabulate, whispering one to the other mysteries unspeakable. It is then that the occult side of Nature lifts her dark veils for us, and reveals secrets we would vainly seek to extort from her during the day. The firmament, so distant, so far away from earth, now seems to approach and bend over her. The sidereal meadows exchange embraces with their more humble sisters of the earth — the daisy-decked valleys and the green slumbering fields. The heavenly dome falls prostrate into the arms of the great quiet sea; and the millions of stars that stud the former peep into and bathe in every lakelet and pool. To the grief-furrowed soul those twinkling orbs are the eyes of angels. They look down with ineffable pity on the suffering of mankind. It is not the night dew that falls on the sleeping flowers, but sympathetic tears that drop from those orbs, at the sight of the Great HUMAN SORROW. . . . ” 3