“...I am completely delighted to hear that Geoffrey has come to you, and that he gave you
some entrance into the realm of the nature spirits. He did the same for me, and for some months I could think
of nothing else. I would wait with barely contained impatience for the noon hour when I could run away from my
work and from the screaming human world, first to enter the quiet forest, and then to enter the world within
the forest. He showed me some of the wonderful realm that he himself was shown so many years ago in the cozy
little dells of England, and my gratitude never ceases.”
Appendix lV
Method of Clairvoyant
Diagnosis
" Supposing then, a person comes to me suffering from some psychological or
perhaps psychic disorder from which they have found no medical cure, how do I proceed in trying to help them?
Generally along the following lines: If possible, enter into contact with the Reincarnating Ego, keeping your
mind open for intuitive insight. And ask the Reincarnating Ego: 'What is the matter with your personality so
that it has found itself in this unfortunate position? Where has the error been, what are your suggestions both
mental and verbal and occult for the treatment of your personality? To what extent are you yourself working on
this task and would collaborate in treatment?' That, generally, is my beginning in nearly all cases: Contact
the Ego, notice the degree of development, find out if possible whether the sufferer has developed the aroused
condition, psychologically, occultly or with kundalini in former lives. Did they in doing so set going any
adverse karma by wrong or hurtful practices for others upon themselves; and how far are you and they from
having reached a condition where the activities are susceptible of effective treatment?
This generally is my first action - what you might call, quite reverently however, 'a talk with the Ego'. By
this means you avoid many of the difficulties, one of which is that the patient them self, either
consciously or unconsciously, is practising concealment or deceitfulness - Meaning that they are keeping
something back or they are deliberately misleading you about what they are suffering from. Now all of that
has got to be found out at the beginning, the very first. It is a penetrating insight into the Ego, mind and
psychology and even physical personality of the patient. Then, if successful, the results are duly noted and
the patient begins to be advised, and if desirable certain invoked spiritual aid is called for on their
behalf. Now, this in its turn, is not limited to the time of the interview, but is daily. One, every day
practices spiritual healing for those who come for aid. In order to be effective one must know the full
names and of course the sex of the sufferer and what else is necessary about their personality, their
surroundings, their relationships of their fellow members living in the home and any other experiences in
their life up to now which are in any way related to their present predicaments. All this needs to be known,
otherwise you are treating in the dark. So a very large part of psychic healing from this point of view is a
penetrating research into the personality, psychology and Egohood of the individual as well as their karma
from former and earlier in this life. All this alone enables you to apply the best and most likely effective
type of treatment. And, I must say this and remind you that just as in the work of a doctor of first
importance is the full history of the case, the full details and all the tests as of blood and organs and
history and other diseases and so on, well still more so the would-be spiritual healer has to extend that
investigation into the deeper issues and more private lives and Egohood of the sufferer. If you do not do
this you are working in the dark and you are directing perhaps tremendous energies in directions which are
ineffective and indeed, not needed. So you will excuse me for saying this: You cannot generalize about
spiritual and psychic healing. You must take each case on its merits."
Transcribed from a Private Interview with Geoffrey Hodson
(1977)
Appendix
V
Extracts from Papers sent to Goup Members of
Geoffrey and Sandra Hodson.
FIRST INSIGHT
REGARDING THE PATH OF HASTENED UNFOLDMENT
Sandra and I have noted as we have travelled round the world
that amidst changes of outlook, especially amongst younger people, there are some ideas which are frequently
interpreted as new approaches to self-discovery. Actually, we suggest, no really "new" ways exist; for the laws
of the spiritual life are time-free and unchanging.
The age-old rules remain and obedience to them is the only
sure and safe way to spiritual enlightenment, however unready a great many of both younger and older seekers
are to obey them. This unreadiness is chiefly because the results of their application are not usually
immediate except in the cases of reincarnated successful yogis, Disciples and Initiates. These are the rules as
far as we have been able to understand them:
1. Progress in the Occult Life is wholly dependent upon
becoming absorbed in, and unwaveringly pursuing, a spiritual purpose for living; for without this, only failure
will follow embarkation upon that life. Each aspirant is therefore advised, in the quietude of their own minds
and hearts, to clarify their concept of the goal they are seeking.
2. Progress towards, and realization of, the fulfilment of the
purpose must become the supreme objective. It should be carefully and with dedication thought out, written down
in the best attainable form and thereafter mentally repeated until the aspirant becomes its incarnation.
Incidentally, a solution of mental and psychological problems can consist of turning one’s thoughts completely
away from them and powerfully reaffirming with full intent the single-minded objective.
3. Karma’s decrees, favourable and unfavourable externally,
must be very intelligently understood and accepted. If helpful to the fulfilment of the ideal, then full
advantage should be taken of existing opportunities. If unfavourable, meaning limiting, then the resultant
limitations should be overridden as far as is reasonable, and intelligently accepted as part of the
self-created pattern of one’s life. Both situations should, in addition, be accepted with calmness as far as
may be.
4. From one point of view – the spiritual – the people in the
lives of aspirants are their most informative teachers. From them a great wisdom can be attained. Happiness may
be enjoyed with gratitude and intelligence, whilst unhappiness may be made the subject of direct and detached
study, especially for the purpose of character building. It is helpful to formulate the probable errors from
which adversities have resulted, particularly if one resolves that those errors shall not be repeated. Be it
remembered that included within the causative actions must have been the infliction of pain in one form or
another, unhappiness providing clues to the nature of those causes. A lesson from adversity, therefore, is that
one should seek ever to be completely harmless, utterly merciful. In the extreme degrees which circumstances
permit, the true Occultist practices Ahimsa (not-hurting) eventually becoming an incarnation
thereof.
5. However outwardly active, the aspirant needs to plan and
practice as far as possible for periods of contemplative quietude leading towards mental stillness as if
listening for a far off voice or approaching footstep and watching for an increasing light. In the practice of
contemplation the mind may be directed not only to the Divine and to union therewith, but also to certain
fundamental ideas and truths, with the object of probing them to the very depths and so gaining fuller
understanding of them. The ideal is to develop a condition of balanced equipoise within the intellect, into
which one may retire at will and become perfectly still. This is the "place" wherein man-Spirit and God-Spirit
are as One.
6. Motive: above all, this must be single. It must also be
quite natural, born of a consuming determination to attain to the clearly conceived goal. It must also be
unassailable, especially to any onslaught from without, whilst from within it grows stronger, deeper,
increasingly becoming the over-riding purpose for everything which is done at all levels from the spiritual to
the physical. The aspirant becomes the living incarnation and manifestation of this highest motive which is
less formulated by the mind than born and growing from within.
Serious though this may seem and undoubtedly is, a certain
lightness of touch towards the more immediate and perhaps transient affairs and associations in daily life, is
also advisable as a means of self-expression. The spiritual life is not a deadly dull affair, but one which is
characterized by experiences of great happiness, deepening to bliss and an underlying serenity. The attainment
of this balance of apparent opposites – inward seriousness and outward happiness – is both useful in the occult
life and a valuable means of self-training based on watchfulness which is free from
self-centredness."
THE REAL MEANING OF THE INNER
LIFE
Many of us who are students of Theosophy sometimes need
guidance and even instruction concerning the real meaning of the Inner Life, particularly as it concerns one's
daily thinking, one's conduct and one's relationship with others.
First, it is necessary to understand that the whole purpose
for living, and the underlying effects of one's presence, should be to help onwards those who are near to one.
Of course, this applies also to all people, but those who come near are naturally more susceptible, and the
nearer they come, the more important it is unobtrusively and without any assumption of superiority to direct
their thinking towards the inner, deeper truths of life. This becomes quite natural later on and is then a
continuing procedure, whether wholly deliberate or not.
How to be as helpful as possible at all levels, especially at
that of Egoic evolution is, then, the problem and the duty before every aspirant. This in no way implies the
neglect to provide permissible happiness in human relationships, but rather refers to the undercurrents of
human thinking, speech and action. Naturally, the greatest possible tact and obvious goodness of heart are
essential, if this form of relationship - which might be called "spiritual friendliness" - is to be
successful.
The aspirants to the privilege of Discipleship, more
especially, should keep this "Path attitude" always fairly near to the surface of their thinking and so -
always reasonably and sensibly - their manner, posture, glances, speech and personal approaches. Whilst all of
these will continue to be as "unstilted" as possible, nevertheless, the aspirant should be more and more on
guard and inwardly self-directed in all human relationships, whether general or intimate. This is one of the
important changes which occur in the very character of those who, having leant of the purpose of life in
general and of the inner life which is to evolve through Discipleship and Initiation to Adeptship, aspire
ardently to do so. The Pathway to Perfection and, especially, the closing Chapters of the first Book of the
Bible, provide the necessary information. Please read and live by them with as complete naturalness you are
able to achieve. This is intended to indicate how important it is that the ideal should never be far from one's
mind and so tend to underlie whatever one- does, especially in human relationships. In orthodox Religion this
is named "Self-recollection" or in Buddhism "Mindfulness".
The determination to ascend the evolutionary mount as quickly
as possible is based solely upon the knowledge that each forward step increases the effectiveness of one's
service to the world.
Throughout the whole procedure, the Aspirant must be guided by
discriminative wisdom, particularly in the application of the Rules to one's physical motives, thoughts,
feelings and daily physical life. See my book "Lecture Notes of the School of the Wisdom". Volume I, Ch.
15.
The grave importance needs to be stressed of REALISM
concerning the occult life. Although other avenues to knowledge remain open, a strictly realistic attitude of
mind is essential wherever Occultism and the occult life are concerned. In these, there is absolutely no room
for either imagination or confirmation of desired ideas and situations. One must at all times be factual,
dedicated to REALITY.
Since the word Occultism means "hidden" and a tendency to
error is therefore potentially present and must be guarded against, skill is needed in order that the activity
of the mind does not prevent the receipt of illumination by the intuition. An "intuition-receiving station"
needs to be set up and made to function within the mind. The appointed call-sign would be
"STILLNESS".
Whilst the carrying out of the responsibilities, duties and
disciplines of Discipleship chiefly concerns the occultist in his or her physical life, the actual experience
which is of very great import, chiefly concerns the immortal Ego of the Disciple. The Master, on such an
important occasion, communicates directly with the Ego and explains the meaning - spiritual, occult and
physical - of the preferred relationship. The Adepts as a whole and therefore each Master who takes Disciples
are naturally far more concerned with the continuing, immortal spiritual Selves of humanity and bestow their
most direct aid upon the consciousness of the Ego within the Causal Body. This communication is less verbal
than a transference of empowering spiritual Will, Wisdom, Intelligence and inspiration. The procedure primarily
occurs between human beings and Adepts.
True, personal guidance is generally offered to the
personality in the mental body at which level the visit and Acceptance primarily occurs. Since, through Madam
Blavatsky(1) and others, the Masters have ensured that the requisite counsel concerning thought, emotion and
physical conduct is fully available at the physical level, personal instruction concerning physical life is
reduced to a minimum except for very important corrections to be made, developments to be sought and work to be
done.
Knowledge of this experience in waking consciousness is
largely but not entirely dependent upon the physical karma of the Disciple, their general outlook on life,
their effective practice or otherwise of yoga and the sheer demands of physical existence. Unless karma
decisively rules against it, either an appointed agent of the Master or the Master Himself ensures that whether
immediately or gradually the knowledge of the "Step" taken, definitely reaches the brain consciousness of the
accepted one. All important in these considerations is the degree of utterly selfless dedication to the welfare
of fellow men and to the advance of humanitarian work in hand.
The elimination of Ahankara (2) is of first importance and the
total absence of any idea of personal gain or even reward for services rendered, comes next in significance, is
in fact completely decisive. The Master sees infallibly into the Aspirant's "heart" and knows to what grade
these two essentials are met and justify the very responsible action on His part of Acceptance of a
Disciple.
1. The Voice of the Silence, Isis Unveiled and The Secret
Doctrine.
2 Ahankara (Sk.) - Egotism; individualisation. The I-making
principle necessary in order that self-consciousness may be evolved, but is transcended when its work is
over.
MEDITATION AND THE INNER
LIFE
…. Now may we share with you some current thoughts concerning
our mutual interest - the Inner Life? As you will have doubtless discovered, that recognising the very human
qualities of mind and emotion, the demands and characteristics of the physical body and life therein constitute
one of the greatest - if not the very greatest - obstacles to the full adherence to the ideals of the spiritual
life.
Although these demands and characteristics are only too well
known, they differ somewhat - markedly in some cases - in the lives of each one of us. In this, of course,
karma plays a predominant part as also does the capacity of each of us to handle our karmic situation.
Nevertheless, the very fact of being as yet human and therefore obliged to wear, and to live in, a physical
body in the physical world is indeed the more immediate source of any failures of which we may feel guilty, to
live up to the ideals of the spiritual life.
This being the case, would it not seem to be important that,
whilst in no sense neglecting the superphysical ideals, with discrimination we give even more attention to our
day-by-day physical lives and the materialising tendencies which they impose upon us? Naturally, in doing so,
we will continue to be careful to avoid undue self-interest.
Recognising the value of, necessity for indeed, physical
incarnation and the great potential value of the processes of resistance to bodily pressures with all their
strengthening and educative effects, the improvement when necessary and the perfecting of our physical conduct
may well be accepted and with due discrimination, receive very full attention.
Since we are in physical bodies, if so moved, we might say to
ourselves should this be either necessary or advisable, "my physical life during waking hours shall with
increasing perfection express my spiritual and ethical ideals". Perhaps a certain, quite detached,
self-examination and impartial watchfulness may reveal such undesirable tendencies - if any - as may call for
complete eradication.
By such means and by developments from them, the limitations
of enforced physical incarnation may be turned to very good account along the upward Pathway.
May we offer further suggestions? We are advised to add the
practice of inward thinking (or thinking inwardly) to the habit of thinking outwardly in response to the
activities of the five senses and other equally natural tendencies.
The message of both the spiritual Teacher and the inmost Self
to the seeker for truth and the power successfully to give aid is, "learn also and with equal effectiveness to
think "inwards". Response to this advice may for many be somewhat difficult, particularly for those who for the
first time in the series of their successive lives and for the first time in the present life begin to think
about the Thinker itself and the Source of the power to gain knowledge by the exercise of thought
alone.
The most fruitful practice of meditation depends upon thinking
inwards. Without, in the least degree causing to decline the powers of external observation and, like the
scientist, of practical research, the would-be occult investigator experimentally examines his own mind, its
means and methods of working. In a phrase, he also turns inwards. Success partly, but not entirely, depends
upon capacity to quieten the mind, to still the mental processes. True, an inward observer, as it were - the
person themselves - remains active if only as one who is watching a procedure of Nature. No slightest
suggestion of self-hypnosis is remotely involved. On the contrary, an increased activity of the individual
knower - contradictory though it may sound - is combined with the process of stilling the normal
thoughts-processes and activities of the thinking mind. At first, difficulties are met with, if only because
apparently contradictory procedures are being followed. These are the keenly observant, inner layers of human
mentality on the one hand, and a quietening-down to the end of complete stillness of the memorising and
deductive activities on the other.
Two methods are available and either of them may be effective.
One consists of the combined procedure of mentally repeating such words as "still", "silence", "quietude". For
some temperaments, this can be immediately effective, the normal thought-processes at first becoming reduced
and eventually as it were, dying away. The deeper, but also greatly quietened, observing individual is,
however, maintaining a watchful interest in the experiment of stilling the mind. Another method, ancient
indeed, and still much used, is that of chanting sacred words, the two languages of Latin and Sanskrit being
perhaps the most useful. The Latin words, "Dominus Benedictum" and the reply "Et cum Spirituo Tuum", applied to
all humanity, may usefully be either mentally or physically repeated, the latter being the more effective at
first. Other religious phrases in that language may also be experimented with until those which are most
effective in causing thought to cease, being chosen. In Sanskrit, the most potent sound for this purpose is for
many people what is known as Pranava or Sacred Word AUM. This is generally repeated as a single syllable -
though a three-lettered word - which sounds exactly like the English word "home", but without the aspirate or
"H".
The repeated chanting of the word AUM with a prolongation of
the "M" sound prevents the mind from engaging in thought which would interfere with, if not entirely prevent,
the fulfilment of the purposes which are being pursued.
Whilst the chanting contemplator of the Divine without and
within themselves may or may not be thinking of the meaning of the chanted word, the procedure of quietly
chanting will be found to bring to an end for the time being the normal thought-processes.
This "self-stilling" is an essential preliminary to entry into
the far deeper condition of consciousness which might be called "self-Revealing" by the interior inmost Self.
The experience is entirely effortless as far as all normal intellectual processes are concerned. Rather does it
resemble such natural procedures as the appearance and gradual opening of the bud of a flower to reveal its
mysterious - even wondrous - beauty and perchance accompanying fragrant aroma. This experience does not occur
in words; for it is entirely thought-free and therefore word-free. Words are vehicles of thought, expressions
in vocal sound of ideas arising or existing in the human mind. The stilled mind is a silence-filled mind, which
might, perhaps, be likened to a lake or even an ocean, the waters of which are perfectly still and therefore
ripple-free.
How is this thought-free condition of one of the seven
principles of man to be entered in transcendence of the formal mentality, the chief function of which is to
conceive and give expression to concepts, ideas, notions? One method is mentally only - and therefore silently
- to "repeat" the thought "still - still - still". Continued repetition ' by the mind alone of this description
of the silenced mind can for some aspirants who seek passage from time to time-less-ness, aid in the "sinking"
of the mind into stillness. Even this description of a method, is in part self-contradictory; for the
repetition of the word "still" must be accompanied by the thought - a negative one as it seems - of uttermost
silence as a condition pervading the mind.
Otherwise conceived, the process is a form of "letting-go", of
relinquishment, even surrender of all mental activity. When successful thought "dies away", as it were, leaving
stillness behind it, care must of course - and, again this is somewhat self-contradictory - be taken not to
resist or prevent the oncoming, pervasive quietness by the emergence of new ideas.
FROM THE UNREAL LEAD ME TO THE
REAL
As the man and woman of the world, whose Egos have not yet
successfully inspired and spiritualised their personalities, and as their Monads have not as yet enfired their
Egos, the external affairs of their own lives and the events amidst which they are lived, almost entirely
govern or at least chiefly direct their thinking. When awake, their eyes are on the physical world around them
and their minds are on matters concerned with that world. Going to Church and praying under the direction of
others, can then generally constitute their whole spiritual life during waking consciousness.
When, however, the Ego is sufficiently evolved to influence,
if not yet to control, the mental attitude and activity, idealism and the concepts of service and contribution
begin increasingly to take hold of the wakeful mind. Such people generally then join some idealistic
organisation and in varying degrees serve it and through it in the designated fields. This continues until
first the awakening persons give themselves entirely to the Movement and place service for the betterment of
humanity in the forefront of their lives. Religion designated by others from without gradually gives place to
an interior faith in the best meaning of the word as intuitive belief and some form of meditation replace
orthodox Religion increasingly.
This continues as the power of the Monad-Ego over the
personality itself increases. Then, inwardly, Yoga becomes the Religion, and waking thoughts are decreasingly
preoccupied with purely worldly matters and increasingly concerned with the evolutionary unfoldment of humanity
as a whole and so of the now spiritually awakened yogi.
This change from almost continuous interest in physical
affairs and worldliness in general, to spiritual wisdom, the realisation of eternal truths, can and should be
helped by the sincere aspirant.
This continues as the power of the Monad-Ego over the
personality itself increases. Then, inwardly, Yoga becomes the Religion, and waking thoughts are decreasingly
preoccupied with purely worldly matters and increasingly concerned with the evolutionary unfoldment of humanity
as a whole and so of the now spiritually awakened yogi.
This change from almost continuous interest in physical
affairs and worldliness in general, to spiritual wisdom, the realisation of eternal truths, can and should be
helped by the sincere aspirant.
Whilst no slightest suggestion of exclusiveness, superiority
or philosophic detachment should be observable by others, nevertheless it is important that the tendency to be
and to become absorbed in passing events, personal experiences and physical interests should be controlled, and
when this is perfectly natural to the aspirant, philosophic and idealistic thinking should have an increasing
place.
This is also important from the energy point of view, since
much spiritualising force can be frittered away by excessive or undue habitual thinking and talking about
purely physical affairs. Note especially that this change must not be artificial or in the slightest degree an
assumed pose. It must only be a perfectly natural one - even if somewhat helped by the action of the will,
wish, and interest to concern oneself with occultism, the occult life and its philosophy, to facilitate the
effective application to life of those great Laws of Being as revealed by the Ancient Wisdom. One example of
this could be the affirmation to the everyday mind of the facts: that physical partings are only physical,
there being none mentally and spiritually: that Yoga is designed to expand and enrich the waking consciousness
with ever more deeply and fully realized philosophic and spiritual truth and laws: that once the workaday mind
is transcended by means of yogic self-elevation "above" it, the facts of oneness, timelessness, geographical
limitation and all separatenesses are increasingly established as parts of the intellect and ways and methods
of thought; that every adopted aspirant is always within the consciousness and care of the Teacher; and that as
long as the ideals of the Path are followed in thought and practise with reasonable success, the present life
and all future lives are protected and directed by the Higher Adept Authorities.
In offering these items of guidance, it is recognised that the
demands of the world and of daily activity and being, inevitably tend to chain the brain-mind to physical or at
least material thinking. This must be so and it is one valuable part of the pursuit of the occult life to
battle with this tendency, as it were, acquire the knack or faculty of still being increasingly successful in
the physical world, but decreasingly subjected and enchained by it. The effort to achieve this, even though
success at first may seem to be slight, is a very valuable part of occult training for obvious
reasons.
Remember also, that for every aspirant under guidance, the
goal of Adeptship is in sight. Everest in its white purity is visible above the murk and shadows of the world
below.
This is the 5th and final session that I am going to supply
from Geoffrey Hodson's notes to his Group members, it is in the form of 6 questions and answers. I might just
add and reiterate what I have said all along, that to become an accepted pupil of a Master of the Wisdom is the
next evolutionary step for humanity, for only here will training be given on how to develop the higher siddhis
– the powers of the soul which are conferred only on those who are dedicated to helping humanity move forward.
Of course, there are other psychic powers – the so called lower siddhis – a mature person in the spiritual life
should be having nothing to do with these - for one reason they are notoriously unreliable and for another,
they are likely to run you into trouble in a number of ways. In this sense Madame Blavatsky drew the
distinction between Occultism and the Occult Arts, the latter of which she severely warned against in "The
Voice of the Silence": "beware of the dangers of the lower iddhi (siddhis)". In the spiritual sense these
occult arts are not only childish playthings, but potentially dangerous as well. St. Paul put it well in this
passage in which I think he was referring to a person maturing into the spiritual life: "When I was a child, I
spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish
things."Corinthians13:11. Initiated teachers like C.W. Leadbeater and Geoffrey Hodson were only interested in
one main thing, which was how to help people move forward as quickly as possible in order to become pupils of
the real Adept teachers – the Masters of the Wisdom.
I think with these concluding answers to questions by Mr.
Hodson, I have given you the highest teachings and advice that he, as a realized yogi and a practical
occultist, was capable of passing on.
Bill Keidan
QUESTIONS AND ANSWERS ON DISCIPLESHIP AND
INITIATION
Recently, Sandra and I received a letter from the U.S.A.,
asking a number of questions so intimately concerned with the occult life that we at once wished to share them
with you, together with the attempted answers. In addition, further more deeply occult ideas are added for your
interest. Here are the questions and answers:
Question (1). Would not any ardent theosophical student who is
prepared to devote his/her present incarnation to theosophy in some shape or form, already be technically "a
disciple"? (This question arises because several members/students feel they have already accomplished much that
is stated as the preliminary requirements in "At the Feet of the Master", yet they have had no
dream-remembrances, or waking experiences, of meeting with anyone they could call "the Master").
Answer:
I have no authority to write finally in such a matter. I
understand, however, that when an Adept Master officially accepts a person as a Disciple, He always arranges -
allowing for exceptions - for the Disciple to be adequately informed. The absence of such information might
thus be regarded as a negative response to the question. This does not mean, however, that such devoted
Theosophists are unobserved and not helped by a Master; for one of Them has written "When a person joins the
Theosophical Society, I look at them." This means that all dedicated and devoted and SELFLESS Theosophists who
work for The Parent Theosophical Society and for the spreading of Theosophy, can be quite sure that they are
under the guidance of "one-or-more of the Elder Brothers of humanity. In the occult life there is an
unbreakable law that NO ONE IS EVER OVERLOOKED.
Each earnest enquirer into the subject of Discipleship
automatically makes themselves known to one or other of the Masters of the Wisdom. He then takes note of both
the enquiry and the enquirer, helping them according to the physical condition which their karma has ordained
for them, and the sincerity and depth of their search for truth about this subject, and especially their
evolutionary position in relation to the ideal of living the occult life. Let it be understood that members of
the T.S. who work for the Society and humanity, and so for the Masters, do not require the physical presence of
a Guru or official spiritual teacher who is living near them.
In "The Mahatma Letters to A.P. Sinnett" Letter XL7 we read;
"Nature has linked all parts of her Empire together by subtle threads of magnetic sympathy, and there is a
mutual correlation even between a star and a man; thought runs swifter than the electric fluid, and your
thought will find me if projected by a pure impulse, as mine will find, has found, and often impressed upon
your mind ------ Like the light in the somber valley seen by the mountaineer from his peaks, every bright
thought in your mind, my Brother, will sparkle and attract the attention of your distant friend and
correspondent. It is thus we discover our Allies in the Shadow-world, your world and ours outside the precincts
--- and it is our law to approach every such a one if even there be but the feeblest glimmer of the true
"Tathagata" light within him --- then how far easier for you to attract us."
Question (2). Undoubtedly, some of our fellow-theosophists are
truly Disciples and Initiates, and while we all recognize the unwisdom of ever speculating as to the spiritual
development of others, this has a vital hearing on our own development, that boils down to a question something
like: "How can I know where I stand? Maybe I have already made promises to "the Master" -whoever He may turn
out to be - but if my physical brain, or my outer lifestyle, are too dense to bring memories of our meetings
into my waking hours, how can I ever know about it? Worse still, how do I know whether or not I am already an
initiate, and so should be perhaps making great progress, or drastically changing my life, in accordance with
decisions made in my inner self? How awful if I have already made promises on behalf of my inner self, to "the
Master" - whoever that may be - but my waking personality does not know of them, and I am falling down on my
promises?
Answer:
See answer to question 1, namely that officially accepted
Occult "Steps" are made known to the recipient. In any case, the best procedure is to live as if you were a
Disciple. I understand that one of the ideals put before those who seek to find and tread the Path is
self-forgetfulness; that is the secret of spirituality, and, I might add, also of happiness. Primarily, the
Inner Self is the subject of Adept inspiration and of Pupilhood and Initiation, and the training is continuous
at that level, whether the bodily person is or is not aware of it. As far as waking consciousness is concerned,
the best guidance is "forget yourself and get on with the work in complete assurance that your evolutionary
progress is being cared for." Gradually the regular practice of yoga will bring the Inner self and the
sensitized brain into inter-communication. In consequence, the bodily person becomes aware of experiences
through which the Inner self is passing.
May I advise the formation of the habit of spending some
twenty minutes every day in silent affirmation of the truth that "We, the Ego, are One. I am THAT. THAT am
I."
Question (3). Apparently it is possible for many wonderful
things to happen during the sleep of the body, that the waking consciousness does not remember at all.
Supposing one is regularly in touch with one of the "great Ones" on the astral plane, but, because of the
insensitivity of the personality, mainly the physical brain, the waking life never cooperates with the astral
life, and the astral life, instead of blooming as the best things in this present incarnation, is hampered and
spoilt by the petty desires of the outer self? How can one know whether one is living up to one's own sincere
expectation for oneself?
Answer:
If one physically adheres to the Rules as presented in "The
Voice of the Silence" and "Light on the Path", then the rest of one's nature - whether on the astral or higher
planes - will be well cared for, and the most rapid progress be assured.
Question (4). Apparently, the first crucial meeting with the
Master can take place on the astral plane during ordinary sleep, and no really lengthy period of physical
unconsciousness would be needed. Is this correct - that an ordinary sleep-time meeting would accomplish this
important step in discipleship? If so, then is there any outer sign that one could apply to oneself that may
indicate whether this has happened - assuming that no memory ever came through"?
Answer:
See answer to question (1).
Question 5(a). Apparently also, a rather longer time than
ordinary night-time sleep is needed in order for the first initiation to take place. First, is the full three
days seclusion and continuous out-of-the-body state absolutely necessary in every case? If that were really the
case, then obviously the number of new initiates around would be very very tiny, so tiny that none of us would
ever expect to meet with them, and we could, therefore, give up all hope that we might. Give up hope, also,
that we ourselves may have been initiated and not have known about it in the waking state.
Answer:
Remember it is the Ego in the causal body that is initiated,
and that time-periods at the Causal and the physical levels are quite different. One hour's physical sleep
would correspond to up to the experience of say ten hours at the Egoic level. Within the limits of Karma, the
Hierophant and His Adept Assistants ensure the necessary physical conditions, personal guidance and
transference of knowledge.
Question 5(b). Second, would it not be feasible that one who
had been steadily preparing himself or herself for several lives, would now find birth in a culture where
membership in the T.S. is possible fairly early in life, and that, as much of the work may already have been
accomplished, that the first initiation could take place, on the astral plane, but not in a three-day period,
but just a few hours, so that, for instance, a major surgical operation, necessitating 10-12 hours of deep
unconsciousness because of anaesthetics, could be the occasion arranged by karma and the Master for initiation
to take place?
Answer:
See 5(a). It is always the Ego that is initiated, and not the
person in the astral body, even though the effects are markedly transferred to both the mental and emotional
parts of the human constitution. Transference to the physical brain, however, depends upon its responsiveness
to Egoic influences. Hence, the value of the daily practice of yoga.
Question 5(c). In your book you mention the definite changes
that take place in the outer life following initiation, but you do not say whether the outer personality always
knows about it. In today's world, it would be understandable if the outer personality did not know, as the
outer personality needs to be fairly insensitive to tolerate living in our present world: However, if the
changes you mention - as far as I recall, not having the book with me, there are changes such as a marked
switch to causal or archetypal conceptual mental activity that has a big effect on the ordinary concrete
thinking activities; a greater sensitivity to others; greater powers of self-discipline; some quite drastic
changes of viewpoint or opinion on long-held ideas, etc. - if a student sincerely feels that this kind of
change has happened to him/her since such an out-of-the-body event, what are the chances that he/she was
initiated during that period? How could he/she know this for certain?
Answer:
If they do not know, then it may be assumed that the "Steps"
have not yet been taken. This must not, however, reduce the idealism, self-purification and selfless service in
which one is engaged always without the slightest thought of self-betterment or self-gain.
Question 6. Suppose you have been told by various clairvoyants
about great beings, Masters presumably, who are watching one's progress, and perhaps have been- given a name
of' one of them who is, one is told, one's master teacher. Now, in your books, several times it is mentioned
that, at one point or other, a senior pupil will instruct the new disciple or initiate in outer-plane matters
that are necessary for his development. How is one to know whether such a message, given by a clairvoyant, is
indeed a message from the Master? Suppose a student meditates, he says, on this, but after years has received
no information on this? Suppose the clairvoyant is definitely an advanced being, by all the recognized
standards, and that other things in the reading were of very great help and importance, how can one know about
that one all-important matter, the name, even the existence, of the one with whom one is supposed to have a
master-disciple relationship?
Answer:
One test is one's intuitive response to such statements -
whether they "ring true" or not. Rest assured that when a. Master arranges for the physical Disciple or
Initiate to be informed of their progress, there is never any doubt whatever of the fact. If, doubt exists,
then the "Steps" have not yet been taken.
One very important factor in occult progress consists of
INTEREST in and aspiration towards occult development. These may deepen, to become the all-important purpose
for living. A warning is needed, however, in that no thought of obtaining a personal reward for work done must
ever be allowed to exist within one's mind, within the period of the present incarnation.
The determination to ascend the evolutionary mount as quickly
as possible is based solely upon the knowledge that each forward step increases the effectiveness of one's
service to the world.
Throughout the whole procedure, the Aspirant must be guided by
discriminative wisdom, particularly in the application of the Rules to one's physical motives, thoughts,
feelings and daily physical life. See my book "Lecture Notes of the School of the Wisdom". Volume I, Ch. 15.
(This is an extensive chapter on The Pathway of Hastened Attainment in which Mr. Hodson supplies a
comprehensive summary of this important subject. Since the book is now out of print and a more tightly edited
version of the same information is found in his book Basic Theosophy – I have scanned and uploaded that in
order that it can be studied. Mr. Hodson was the most highly developed seer and occultist produced by The
Theosophical Society since C.W. Leadbeater, and therefore his independent study on the subject has to be of
very serious interest to those who would aspire to train themselves to follow in this type of career which is
of inestimable value to humanity. Bill Keidan)
Whilst the carrying out of the responsibilities, duties and
disciplines of Discipleship chiefly concerns the occultist in his or her physical life, the actual experience
which is of very great import, chiefly concerns the immortal Ego of the Disciple. The Master, on such an
important occasion, communicates directly with the Ego and explains the meaning - spiritual, occult and
physical - of the preferred relationship. The Adepts as a whole and therefore each Master who takes Disciples
are naturally far more concerned with the continuing, immortal spiritual Selves of humanity and bestow their
most direct aid upon the consciousness of the Ego within the Causal Body. This communication is less verbal
than a transference of empowering spiritual Will, Wisdom, Intelligence and inspiration. The procedure primarily
occurs between human beings and Adepts.
True, personal guidance is generally offered to the
personality in the mental body at which level the visit and Acceptance primarily occurs. Since, through Madame
Blavatsky1 and others, the Masters have ensured that the requisite counsel concerning
thought, emotion and physical conduct is fully available at the physical level, personal instruction concerning
physical life is reduced to a minimum except for very important corrections to be made, developments to be
sought and work to be done.
Knowledge of this experience in waking consciousness is
largely but not entirely dependent upon the physical karma of the Disciple, their general outlook on life,
their effective practice or otherwise of yoga and the sheer demands of physical existence. Unless karma
decisively rules against it, either an appointed agent of the Master or the Master Himself ensures that whether
immediately or gradually the knowledge of the "Step" taken, definitely reaches the brain consciousness of the
accepted one. All important in these considerations is the degree of utterly selfless dedication to the welfare
of fellow men and to the advance of humanitarian work in hand.
The elimination of ahankara2 is of first importance and the total absence
of any idea of personal gain or even reward for services rendered, comes next in significance, is in fact
completely decisive. The Master sees infallibly into the Aspirant's "heart" and knows to what grade these two
essentials are met and justify the very responsible action on His part of Acceptance of a Disciple.
1The Voice of the Silence, Isis Unveiled and The Secret Doctrine.
2Ahankara (Sk.) - Egotism. The I-making principle necessary in order that
self-consciousness may be evolved, but transcended when its work is over.