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Appendices

APPENDIX I

GEOFFREY HODSON - MAN OF TWO WORLDS

Geoffrey Hodson was born at 6.55 a.m5. on the 12th of March, 1886, in Wainfleet, 

Lincolnshire, England. His family was one of yeoman farmers from whom he inherited a healthy physical body and benefited from an open air environment. Thus the foundations were laid for his long life of 96 years.   

He was the eldest of five children - three boys and two girls - and was educated at the Grammar School of Bishop Stortfort in Hertfordshire. When he was fifteen, the family fortunes failed, forcing him to leave school and enter the business world. 

During his boyhood years, Geoffrey had several psychic experiences which suggests that he was born with some natural clairvoyant faculties. In his early twenties he made a brief study of spiritualism but did not find in it the philosophy of life he was seeking. Still searching, he attended a lecture by Dr. Annie Besant in Manchester and saw subtle radiation from her super-physical bodies. His inner vision appeared to be now opening. 

As a result of this lecture, he joined the Manchester City Lodge of the Theosophical Society in 1912, convinced that his search for truth was rewarded. To the end of his long life, Theosophia was indeed truth for Geoffrey Hodson. 

In 1914, he enlisted as a trooper in the Duke of Lancaster's Own Yeomanry, but he did not reach the Continent until 1918 because cavalry had hardly any part in the early phases of the war. A boyhood football injury to his left knee precluded infantry service. In 1917 he was selected for a course in an Officers' Training Corps. He gained his Commission, joined the Tank Corps as a Tank Commander and was despatched early in 1918 to France and Belgium. 

After the successful Allied breakthrough on August the 8th 1918, Lt. Hodson and his tank crew, who had been in the thick of the fighting, were presented to Field Marshal Haig. For his bravery and skill in this action, Lt. Hodson was recommended for the Military Cross. 

In 1919, after demobilisation, Geoffrey Hodson resumed his regular meditation and Theosophical activities. On the 17th of March he married Miss Jane Carter whom he had met earlier during his army training in Kendal, Westmorland, where she and he had sung duets for the entertainment of the soldiers billeted there. 

Mr. and Mrs. Hodson settled in Preston where the former had joined the Y.M.C.A. Secretariat and was working for the rehabilitation of boys discharged from Borstal institutions. Gradually Geoffrey's clairvoyant faculties increased and he and his wife toured Lancashire and the surrounding countryside by motorcycle and sidecar, making detailed notes on the various types of nature spirits Geoffrey perceived there. Many of his books, notably Fairies at Work and Play, The Kingdom of Faerie and The Kingdom of the Gods contain the fruits of this research. 

When Mr. and Mrs. Hodson were holidaying in the beautiful valley of Sheepscombe in Gloucestershire in 1925, Geoffrey tuned into the elevated Angelic consciousness there and the impressions received were dictated by Geoffrey to Jane. The Brotherhood of Angels and of Men records the teachings; Be Ye Perfect deals with the education of humanity in the New Age; The Angelic Hosts describes the hierarchies of the Angels; Man, The Triune God details human evolution through the first four Initiations; and The Supreme Splendour outlines the life forces involved in the emanation of a solar system and the functions of the Angelic Hosts. Mr Hodson's Angelic Teacher remained in contact with him over the years. 

In 1924 some of the London Research Group asked Geoffrey Hodson to try some experiments in occult chemistry - on the same lines as had been followed by Dr. Annie Besant and C.W. Leadbeater. He agreed, though he had little or no knowledge of occult chemistry or physics, and had never carried out this type of clairvoyant research into the atom. 

In December 1956, when Geoffrey was living in New Zealand, he cooperated with David Lyness, M.B., Ch.B., in a series of clairvoyant investigations of the atom. The results were published in a pamphlet written by Dr. Lyness, "Some Recent Clairvoyant Research in N.Z." Dr. Lyness said this of Geoffrey: "His integrity is unquestionable, his care and thoroughness impeccable. He does his absolute best to give only accurate information. From that point of view, Geoffrey Hodson is a true scientist and occultist." 

Up to 1929 Geoffrey Hodson was engaged in the clairvoyant diagnosis and occult treatment of disease in London, where he and his wife then resided. Medical men brought patients and collaborated with him in various forms of treatment, notably the use of colour and in what is now termed psychosomatic medicine of which he was a pioneer. A spiritual healing group met regularly in his rooms, invoking divine and angelic aid for patients. At the same time, he was using his clairvoyance as an instrument of research in embryology, angelology anthropology, geology, psychology, physics and astronomy. 

When Geoffrey's mother died, he became free to address the septennial World Congress of the T.S. in Chicago and to carry out a lecture tour of U.S.A. For the next three years, Mr. and Mrs. Hodson toured the States. During this time Mr. Hodson researched  the early history of the Pueblo Indians, Mayan and Aztec archaeology, the supposed fourth dimension, health and disease, and the links between sound, colour and form, as in music. 

In 1933 they visited Manila, Java, Singapore, Malaya, Ceylon and India and in 1937 journeyed to the Cape Province of South Africa to stay with Mr. and Mrs. Quail and their daughter Ethelwynne, a sculptress, poet and painter who was responsible for the illustrations, under the clairvoyant's guidance, for Kingdom of the Gods. Later, a Central African medicine man in Salisbury accorded Geoffrey a most interesting interview, describing, in part, the Initial Ceremony (of his initiation). 

In 1959 a Theosophical Research Group was set up in South Africa with the aim of correlating scientific findings with theosophical ideas regarding primative human beings, particularly Australopithecus. Fossil remains were sent to Geoffrey in New Zealand and in 1960 he went to South Africa to continue research in which he impressed everyone with his care in observation. Comment by Professor J.T. Robinson D.Sc.: "I was able to work very closely with Geoffrey Hodson for some months during the late fifties testing his clairvoyant powers on pieces of fossils of the early human about two million years of age. Each session, carried out in the field site from which the specimens came, was recorded verbatim. No indication was given him what I thought of the information until after the series of tests was completed and analysed. Many of the questions put to him required answers which could be positively checked against known original specimens. The analysis showed that every statement made by him which was able to be positively checked against known specimen was absolutely accurate and most of what could not be positively checked was in close agreement with what we thought to be correct." 

Since 1929 Jane had suffered from multiple sclerosis which led to increasing paralysis. Geoffrey served as President of the Blavatsky Lodge during the period he resided in Sydney to be near her. A Perth Theosophist, Sandra Chase, then generously offered to undertake the care of Mrs. Hodson thus freeing Geoffrey for his international lecture work. In 1940 he accepted an invitation from the N.Z. Section to tour the main centres, arriving in N.Z. on the 17th of December to be guest of honour at the 44th Annual Convention being held in Christchurch. Sandra brought Jane over to Epsom, Auckland, where her condition steadily worsened until she passed to a higher life on the 27th of October, 1962.

Sandra and Geoffrey later married and carried on working for Theosophy and also for organisations fostering animal welfare. Geoffrey founded and became the first National President of the N.Z. Vegetarian Society, which still functions today. He was also elected President of the Council of Combined Animal Welfare Organisations of N.Z. At intervals he journeyed to Adyar, where the then President of the T.S., Mr. N. Sri Ram, installed him as Director of Studies of the School of the Wisdom in 1953-54, 1954-55, 1961 and 1972-3. To this honour was added the Subba Row medal, presented to individuals for outstanding contributions to theosophical literature. 

1964 was a year of world-wide lecturing - Australia, Manila, Hong Kong, Viet-Nam, Lebanon, Egypt, Israel, Greece. Again, 1966-68, the Hodsons travelled to the Middle East, the United Kingdom, the U.S.A. and Switzerland. At the Fifth World Congress of the T.S. at Salzburg, Geoffrey lectured on "A World in Transition". In his travels, Geoffrey was always deeply interested in uncovering indications of the Ancient Mysteries and of the Lesser and Greater Initiations which the Hierophants of the Mystery Schools conferred. He emphasized the continuing possibility of discipleship to the Masters of the Wisdom. 

During this busy life of travelling, lecturing, healing and research, Geoffrey found time to write constantly. He authored 47 books (including 4 volumes on the hidden wisdom in the Bible), scores of articles, booklets and pamphlets, as well as many recordings for the N.Z. Section. He continued writing almost to his death. 

The life-work of this remarkable man is a shining example of the way in which latent human powers may be developed and used unstintingly in the service of all that lives. 

Abridged from Mavis Hardy's ‘Geoffrey Hodson, Man of Two Worlds’, in ‘Theosophy in NZ’, April-June 1983. 

Appendix ll

Geoffrey Hodson's Horoscope

horoscope_image.jpg

Mr. Hodson's Horoscope by Dr. John K. Robertson D.D.

"A brief interpretation of Mr. Hodson's horoscope is here given for the benefit of those readers who have some knowledge of astrology. He was born at 6.55 a.m6. on the twelfth day of march,1886, at Wainfleet, Lincolnshire. The sign Aries was on his Ascendant at birth, giving capacity for leadership and a positive manner. This power to make his mark on the world was further accentuated by cardinal signs appearing at the cusps of he angular Houses --1, 4, 7 and 10. The planet Mercury close to the Ascendant in the sign of Aries indicates a quick and observant mind, with an aptitude for lecturing and writing. This faculty is strengthened by the Moon in Gemini being in sextile aspect to Mercury, thus giving a wide-ranging and versatile mind. The moon is very favourably aspected to both Jupiter and Uranus in the Sixth House, showing an interest in occult philosophy (Jupiter ruling the Ninth House of philosophy and long travel) and an aptitude for clairvoyance.

A further indication of his clairvoyant powers is given by the Sun in Pisces accompanied by Venus and Mercury in the Twelfth House, thus accentuating an interest in hidden things. The Sun is favourably aspected to Neptune, which rules Pisces, and is in the Second House together with the Moon and Pluto. Saturn is adversely placed on the cusp of the Fourth House, which rules home affairs. Throughout his life Mr. Hodson has had little opportunity to set up a home because of continual lecture tours. Saturn in the Fourth House also indicates the desire for a secluded life.

Uranus on the cusp of the Seventh House, which relates to marriage, points to more than one marriage, or an abrupt or unusual end to marriage. Venus in the Twelfth House shows the possibility of a loved one having to undergo a period in hospital. Venus in Aquarius also points to a platonic type of friendship...."

5Note: A corrected natal time appears in The Occult Diary, which might provide an enterprising astrologer with  the inspiration to re-plot the above chart. I don't know how significant the change would be for such a relatively short period of 55 minutes, but I did once read that changes as small as 3 minutes can have significance:

12th March 1982 (8-10:00 a.m.)

Master Morya

We don't greet you this morning because you are always here.

[Geoffrey had been endeavouring to work out the exact time of his birth in the parish of Wainfleet-St. Mary's, Lincolnshire, England, and was somewhat undecided. The master Morya said:]

The birthday time was about 6.00 a.m. in England and 6:00 p.m. here in New Zealand.

Light of The Sanctuary (The Occult Diary of Geoffrey Hodson) compiled by Sandra Hodson, 1988 p.536

Appendix lll

Oral History

I am collecting personal anecdotes about the life of Mr. Hodson from those who knew him. Because he was so modest in demeanour he didn't like to put himself into conversation, but in exceptional cases he sometimes revealed aspects of his inner life where it was helpful to others. If you have any such remembrances please let me know by E-mailing me at the address given in the Contact section. The following correspondence was received from an American correspondent, who it subsequently transpired was a brother of mine in a former life and has since become a good friend in the Occult Life in the present. Strange as these developments surely are, they are very much facilitated by the global reach of the Internet:

CORRESPONDENCE  RECEIVED

Hello Mr. Keidan,

Just wanted to tell you this.

You can believe me or not, but it happened.

About six years ago I was sitting on a high rock in the forest, deep in silent meditation. The day was still and bright, and in my deep inward calm I seemed to be gazing into the peaceful and pure ethers that abide within what we call the outer reality. All at once I saw before me, approaching me, a beautiful white figure, shining and glowing in the already bright ethers. He was striding effortlessly through the air and soon stood before me. I saw him plainly but did not know who he was, but I noticed that he seemed to be clothed in more of a white suit than what I would think of as a robe. I was completely unafraid because he smiled in such a kindly way and his feeling was so extremely friendly that I knew I was in the presence of an advanced and holy consciousness. The next moment, he moved behind me and placed his hands on my shoulders, maintaining a gentle but firm pressure for perhaps three or four seconds. After that I didn't see him any more, but I was still conscious for quite a while of the wonderfully friendly and sweet smile that he gave me when he stood before me. I still see it now, as clear as ever.

It was a year or two later that I read a book by and about Geoffrey Hodson. I think it was called The Occult Diary of G. H., or something close to that. I had read other books by Hodson before my experience in the forest, but did not connect him with that experience. Reading the Occult Diary book, I remember turning the page and seeing the photographic portrait of Hodson. "That's the man," I said, and I still have that opinion now.

Since my visitation I have kept a sort of journal of my meditations and experiences in the solitude and stillness of the forest. The really funny thing is that sometimes I have to go over what I have written and take out the British spellings. I could mention also that since that shining gentleman came to me in the forest and placed his hands on my shoulders I have frequently been aware of a mental nearness to the Master called D.K., and have sometimes been aware of a friendly encouragement from the Brotherhood of Luxor, whose existence I hardly even suspected before this.

All of this is true, and I just wanted to say to you that by this I see that life is indeed continuous, and Mr. Hodson is still with us, active and generous...and more kind than I can tell you.

Hron (full name supplied)

17th November 2001

Addition received by E-mail a few hours later:

“...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.

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