Light on the Path by Mabel Collins
COMMENTS
I : “BEFORE THE EYES CAN SEE THEY MUST BE INCAPABLE OF
TEARS.”
IT should be very clearly remembered by all readers of this volume
that it is a book which may appear to have some little philosophy in
it, but very little sense, to those who believe it to be written in
ordinary English. To the many, who read in this manner it will be —
not caviare so much as olives strong of their salt. Be warned and
read but a little in this way.
There is another way of reading, which is, indeed, the only one of
any use with many authors. It is reading, not between the lines but
within the words. In fact, it is deciphering a profound cipher. All
alchemical works are written in the cipher of which I speak; it has
been used by the great philosophers and poets of all time. It is used
systematically by the adepts in life and knowledge, who, seemingly
giving out their deepest wisdom, hide in the very words which frame
it its actual mystery. They cannot do more. There is a law of nature
which insists that a man shall read these mysteries for himself. By
no other method can he obtain them. A man who desires to live must
eat his food himself: this is the simple law of nature — which
applies also to the higher life. A man who would live and act in it
cannot be fed like a babe with a spoon; he must eat for himself.
I propose to put into new and sometimes plainer language parts of
“Light on the Path”; but whether this effort of mine will
really be any interpretation I cannot say. To a deaf and dumb man, a
truth is made no more intelligible if, in order to make it so, some
misguided linguist translates the words in which it is couched into
every living or dead language, and shouts these different phrases in
his ear. But for those who are not deaf and dumb one language is
generally easier than the rest; and it is to such as these I address
myself.
The very first aphorisms of “Light on the Path,” included under
Number I. have, I know well, remained sealed as to their inner
meaning to many who have otherwise followed the purpose of the
book.
There are four proven and certain truths with regard to the
entrance to occultism. The Gates of Gold bar that threshold; yet
there are some who pass those gates and discover the sublime and
illimitable beyond. In the far spaces of Time all will pass those
gates. But I am one who wish that Time, the great deluder, were not
so over-masterful. To those who know and love him I have no word to
say; but to the others — and there are not so very few as some may
fancy — to whom the passage of Time is as the stroke of a
sledge-hammer, and the sense of Space like the bars of an iron cage,
I will translate and re-translate until they understand fully.
The four truths written on the first page of “Light on the Path,”
refer to the trial initiation of the would-be occultist. Until he has
passed it, he cannot even reach to the latch of the gate which admits
to knowledge. Knowledge is man's greatest inheritance; why, then,
should he not attempt to reach it by every possible road? The
laboratory is not the only ground for experiment; science,
we must remember, is derived from sciens, present participle
of scire, “to know,” — its origin is similar
to that of the word “discern,” “to ken.” Science
does not therefore deal only with matter, no, not even its subtlest and
obscurest forms. Such an idea is born merely of the idle spirit of the
age. Science is a word which covers all forms of knowledge. It is
exceedingly interesting to hear what chemists discover, and to see
them finding their way through the densities of matter to its finer
forms; but there are other kinds of knowledge than this, and it is
not every one who restricts his (strictly scientific) desire for
knowledge to experiments which are capable of being tested by the
physical senses.
Everyone who is not a dullard, or a man stupefied by some
predominant vice, has guessed, or even perhaps discovered with some
certainty, that there are subtle senses lying within the physical
senses. There is nothing at all extraordinary in this; if we took the
trouble to call Nature into the witness box we should find that
everything which is perceptible to the ordinary sight, has something
even more important than itself hidden within it; the microscope has
opened a world to us, but within those encasements which the
microscope reveals, lies a mystery which no machinery can probe.
The whole world is animated and lit, down to its most material
shapes, by a world within it. This inner world is called Astral by
some people, and it is as good a word as any other, though it merely
means starry; but the stars, as Locke pointed out, are luminous
bodies which give light of themselves. This quality is characteristic
of the life which lies within matter; for those who see it, need no
lamp to see it by. The word star, moreover, is derived from the
Anglo-Saxon “stir-an,” to steer, to stir, to move, and
undeniably it is the inner life which is master of the outer, just
as a man's brain guides the movements of his lips. So that although
Astral is no very excellent word in itself, I am content to use it
for my present purpose.
The whole of “Light on the Path” is written in an astral cipher
and can therefore only be deciphered by one who reads astrally. And
its teaching is chiefly directed towards the cultivation and
development of the astral life. Until the first step has been taken
in this development, the swift knowledge, which is called intuition
with certainty, is impossible to man. And this positive and certain
intuition is the only form of knowledge which enables a man to work
rapidly or reach his true and high estate, within the limit of his
conscious effort. To obtain knowledge by experiment is too tedious a
method for those who aspire to accomplish real work; he who gets it
by certain intuition, lays hands on its various forms with supreme
rapidity, by fierce effort of will; as a determined workman grasps
his tools, indifferent to their weight or any other difficulty which
may stand in his way. He does not stay for each to be tested — he
uses such as he sees are fittest.
All the rules contained in “Light on the Path,” are written
for all disciples, but only for disciples — those who “take
knowledge.” To none else but the student in this school are its
laws of any use or interest.
To all who are interested seriously in Occultism, I say first —
take knowledge. To him who hath shall be given. It is useless to wait
for it. The womb of Time will close before you, and in later days you
will remain unborn, without power. I therefore say to those who have
any hunger or thirst for knowledge, attend to these rules.
They are none of my handicraft or invention. They are merely the
phrasing of laws in super-nature, the putting into words truths as
absolute in their own sphere, as those laws which govern the conduct
of the earth and its atmosphere.
The senses spoken of in these four statements are the astral, or
inner senses.
No man desires to see that light which illumines the spaceless
soul until pain and sorrow and despair have driven him away from the
life of ordinary humanity. First he wears out pleasure; then he wears
out pain — till, at last, his eyes become incapable of tears.
This is a truism, although I know perfectly well that it will meet
with a vehement denial from many who are in sympathy with thoughts
which spring from the inner life. To see with the astral
sense of sight is a form of activity which it is difficult for us to
understand immediately. The scientist knows very well what a miracle
is achieved by each child that is born into the world, when it first
conquers its eyesight and compels it to obey its brain. An equal
miracle is performed with each sense certainly, but this ordering of
sight is perhaps the most stupendous effort. Yet the child does it
almost unconsciously, by force of the powerful heredity of habit. No
one now is aware that he has ever done it at all; just as we cannot
recollect the individual movements which enabled us to walk up a hill
a year ago. This arises from the fact that we move and live and have
our being in matter. Our knowledge of it has become intuitive.
With our astral life it is very much otherwise. For long ages
past, man has paid very little attention to it — so little, that he
has practically lost the use of his senses. It is true, that in every
civilization the star arises, and man confesses, with more or less of
folly and confusion, that he knows himself to be. But most often he
denies it, and in being a materialist becomes that strange thing, a
being which cannot see its own light, a thing of life which will not
live, an astral animal which has eyes, and ears, and speech, and
power, yet will use none of these gifts. This is the case, and the
habit of ignorance has become so confirmed, that now none will see
with the inner vision till agony has made the physical eyes not only
unseeing, but without tears — the moisture of life. To be incapable
of tears is to have faced and conquered the simple human nature, and
to have attained an equilibrium which cannot be shaken by personal
emotions. It does not imply any hardness of heart, or any
indifference. It does not imply the exhaustion of sorrow, when the
suffering soul seems powerless to suffer acutely any longer; it does
not mean the deadness of old age, when emotion is becoming dull
because the strings which vibrate to it are wearing out. None of
these conditions are fit for a disciple, and if any one of them exist
in him it must be overcome before the path can be entered upon.
Hardness of heart belongs to the selfish man, the egotist, to whom
the gate is for ever closed. Indifference belongs to the fool and the
false philosopher; those whose lukewarmness makes them mere puppets,
not strong enough to face the realities of existence. When pain or
sorrow has worn out the keenness of suffering, the result is a
lethargy not unlike that which accompanies old age, as it is usually
experienced by men and women. Such a condition makes the entrance to
the path impossible, because the first step is one of difficulty and
needs a strong man, full of psychic and physical vigor, to attempt
it.
It is a truth, that, as Edgar Allan Poe said, the eyes are the
windows for the soul, the windows of that haunted palace in which it
dwells. This is the very nearest interpretation into ordinary
language of the meaning of the text. If grief, dismay, disappointment
or pleasure, can shake the soul so that it loses its fixed hold on
the calm spirit which inspires it, and the moisture of life breaks
forth, drowning knowledge in sensation, then all is blurred, the
windows are darkened, the light is useless. This is as literal a fact
as that if a man, at the edge of a precipice, loses his nerve through
some sudden emotion he will certainly fall. The poise of the body,
the balance, must be preserved, not only in dangerous places, but
even on the level ground, and with all the assistance Nature gives us
by the law of gravitation. So it is with the soul, it is the link
between the outer body and the starry spirit beyond; the divine spark
dwells in the still place where no convulsion of Nature can shake the
air; this is so always. But the soul may lose its hold on that, its
knowledge of it, even though these two are part of one whole; and it
is by emotion, by sensation, that this hold is loosed. To suffer
either pleasure or pain, causes a vivid vibration which is, to the
consciousness of man, life. Now this sensibility does not lessen when
the disciple enters upon his training; it increases. It is the first
test of his strength; he must suffer, must enjoy or endure, more
keenly than other men, while yet he has taken on him a duty which
does not exist for other men, that of not allowing his suffering to
shake him from his fixed purpose. He has, in fact, at the first step
to take himself steadily in hand and put the bit into his own mouth;
no one else can do it for him.
The first four aphorisms of “Light on the Path,” refer entirely to
astral development. This development must be accomplished to a
certain extent — that is to say it must be fully entered upon —
before the remainder of the book is really intelligible except to the
intellect; in fact, before it can be read as a practical, not a
metaphysical treatise.
In one of the great mystic Brotherhoods, there are four
ceremonies, that take place early in the year, which practically
illustrate and elucidate these aphorisms. They are ceremonies in
which only novices take part, for they are simply services of the
threshold. But it will show how serious a thing it is to become a
disciple, when it is understood that these are all ceremonies of
sacrifice. The first one is this of which I have been speaking. The
keenest enjoyment, the bitterest pain, the anguish of loss and
despair, are brought to bear on the trembling soul, which has not yet
found light in the darkness, which is helpless as a blind man is, and
until these shocks can be endured without loss of equilibrium the
astral senses must remain sealed. This is the merciful law. The
“medium,” or “spiritualist,” who rushes into the
psychic world without preparation, is a law-breaker, a breaker of the
laws of super-nature. Those who break Nature's laws lose their physical
health; those who break the laws of the inner life, lose their psychic
health. “Mediums” become mad, suicides, miserable creatures
devoid of moral sense; and often end as unbelievers, doubters even of
that which their own eyes have seen. The disciple is compelled to
become his own master before he adventures on this perilous path, and
attempts to face those beings who live and work in the astral world,
and whom we call masters, because of their great knowledge and their
ability to control not only themselves but the forces around
them.
The condition of the soul when it lives for the life of sensation
as distinguished from that of knowledge, is vibratory or oscillating,
as distinguished from fixed. That is the nearest literal
representation of the fact; but it is only literal to the intellect,
not to the intuition. For this part of man's consciousness a different
vocabulary is needed. The idea of “fixed” might perhaps be
transposed into that of “at home.” In sensation no permanent
home can be found, because change is the law of this vibratory existence.
That fact is the first one which must be learned by the disciple. It is
useless to pause and weep for a scene in a kaleidoscope which has
passed.
It is a very well-known fact, one with which Bulwer Lytton dealt
with great power, that an intolerable sadness is the very first
experience of the neophyte in Occultism. A sense of blankness falls
upon him which makes the world a waste, and life a vain exertion.
This follows his first serious contemplation of the abstract. In
gazing, or even in attempting to gaze, on the ineffable mystery of
his own higher nature, he himself causes the initial trial to fall on
him. The oscillation between pleasure and pain ceases for — perhaps
an instant of time; but that is enough to have cut him loose from his
fast moorings in the world of sensation. He has experienced, however
briefly, the greater life; and he goes on with ordinary existence
weighted by a sense of unreality, of blank, of horrid negation. This
was the nightmare which visited Bulwer Lytton's neophyte in
“Zanoni”; and even Zanoni himself, who had learned great
truths, and been entrusted with great powers, had not actually passed
the threshold where fear and hope, despair and joy seem at one moment
absolute realities, at the next mere forms of fancy.
This initial trial is often brought on us by life itself. For life
is after all, the great teacher. We return to study it, after we have
acquired power over it, just as the master in chemistry learns more
in the laboratory than his pupil does. There are persons so near the
door of knowledge that life itself prepares them for it, and no
individual hand has to invoke the hideous guardian of the entrance.
These must naturally be keen and powerful organizations, capable of
the most vivid pleasure; then pain comes and fills its great duty.
The most intense forms of suffering fall on such a nature, till at
last it arouses from its stupor of consciousness, and by the force of
its internal vitality steps over the threshold into a place of peace.
Then the vibration of life loses its power of tyranny. The sensitive
nature must suffer still; but the soul has freed itself and stands
aloof, guiding the life towards its greatness. Those who are the
subjects of Time, and go slowly through all his spaces, live on
through a long-drawn series of sensations, and suffer a constant
mingling of pleasure and of pain. They do not dare to take the snake
of self in a steady grasp and conquer it, so becoming divine; but
prefer to go on fretting through divers experiences, suffering blows
from the opposing forces.
When one of these subjects of Time decides to enter on the path of
Occultism, it is this which is his first task. If life has not taught
it to him, if he is not strong enough to teach himself, and if he has
power enough to demand the help of a master, then this fearful trial,
depicted in Zanoni, is put upon him. The oscillation in which he
lives, is for an instant stilled; and he has to survive the shock of
facing what seems to him at first sight as the abyss of nothingness.
Not till he has learned to dwell in this abyss, and has found its
peace, is it possible for his eyes to have become incapable of
tears.
II: “BEFORE THE EAR CAN HEAR, IT MUST HAVE LOST ITS
SENSITIVENESS.”
The first four rules of “Light on the Path” are, undoubtedly,
curious though the statement may seem, the most important in the
whole book, save one only. Why they are so important is that they
contain the vital law, the very creative essence of the astral man.
And it is only in the astral (or self-illuminated) consciousness that
the rules which follow them have any living meaning. Once attain to
the use of the astral senses and it becomes a matter of course that
one commences to use them; and the later rules are but guidance in
their use. When I speak like this I mean, naturally, that the first
four rules are the ones which are of importance and interest to those
who read them in print upon a page. When they are engraved on a man's
heart and on his life, unmistakably then the other rules become not
merely interesting, or extraordinary, metaphysical statements, but
actual facts in life which have to be grasped and experienced.
The four rules stand written in the great chamber of every actual
lodge of a living Brotherhood. Whether the man is about to sell his
soul to the devil, like Faust; whether he is to be worsted in the
battle, like Hamlet; or whether he is to pass on within the
precincts; in any case these words are for him. The man can choose
between virtue and vice, but not until he is a man; a babe or a wild
animal cannot so choose. Thus with the disciple, he must first become
a disciple before he can even see the paths to choose between. This
effort of creating himself as a disciple, the re-birth, he must do
for himself without any teacher. Until the four rules are learned no
teacher can be of any use to him; and that is why “the Masters”
are referred to in the way they are. No real masters, whether adepts in
power, in love, or in blackness, can affect a man till these four
rules are passed.
Tears, as I have said, may be called the moisture of life. The
soul must have laid aside the emotions of humanity, must have secured
a balance which cannot be shaken by misfortune, before its eyes can
open upon the super-human world.
The voice of the Masters is always in the world; but only those
hear it whose ears are no longer receptive of the sounds which affect
the personal life. Laughter no longer lightens the heart, anger may
no longer enrage it, tender words bring it no balm. For that within,
to which the ears are as an outer gateway, is an unshaken place of
peace in itself which no person can disturb.
As the eyes are the windows of the soul, so are the ears its
gateways or doors. Through them comes knowledge of the confusion of
the world. The great ones who have conquered life, who have become
more than disciples, stand at peace and undisturbed amid the
vibration and kaleidoscopic movement of humanity. They hold within
themselves a certain knowledge, as well as a perfect peace; and thus
they are not roused or excited by the partial and erroneous fragments
of information which are brought to their ears by the changing voices
of those around them. When I speak of knowledge, I mean intuitive
knowledge. This certain information can never be obtained by hard
work, or by experiment; for these methods are only applicable to
matter, and matter is in itself a perfectly uncertain substance,
continually affected by change. The most absolute and universal laws
of natural and physical life, as understood by the scientist, will
pass away when the life of this universe has passed away, and only
its soul is left in the silence. What then will be the value of the
knowledge of its laws acquired by industry and observation? I pray
that no reader or critic will imagine that by what I have said I
intend to depreciate or disparage acquired knowledge, or the work of
scientists. On the contrary, I hold that scientific men are the
pioneers of modern thought. The days of literature and of art, when
poets and sculptors saw the divine light, and put it into their own
great language — these days lie buried in the long past with the
ante-Phidian sculptors and the pre-Homeric poets. The mysteries no
longer rule the world of thought and beauty; human life is the
governing power, not that which lies beyond it. But the scientific
workers are progressing, not so much by their own will as by sheer
force of circumstances, towards the far line which divides things
interpretable from things uninterpretable. Every fresh discovery
drives them a step onward. Therefore do I very highly esteem the
knowledge obtained by work and experiment.
But intuitive knowledge is an entirely different thing. It is not
acquired in any way, but is, so to speak, a faculty of the soul; not
the animal soul, that which becomes a ghost after death, when lust or
liking or the memory of ill deeds holds it to the neighborhood of
human beings, but the divine soul which animates all the external
forms of the individualized being.
This is, of course, a faculty which indwells in that soul, which
is inherent. The would-be disciple has to arouse himself to the
consciousness of it by a fierce and resolute and indomitable effort
of will. I use the word indomitable for a special reason. Only he who
is untameable, who cannot be dominated, who knows he has to play the
lord over men, over facts, over all things save his own divinity, can
arouse this faculty. “With faith all things are possible.” The
skeptical laugh at faith and pride themselves on its absence from
their own minds. The truth is that faith is a great engine, an
enormous power, which in fact can accomplish all things. For it is
the covenant or engagement between man's divine part and his lesser
self.
The use of this engine is quite necessary in order to obtain
intuitive knowledge; for unless a man believes such knowledge exists
within himself how can he claim and use it?
Without it he is more helpless than any driftwood or wreckage on
the great tides of the ocean. They are cast hither and thither
indeed; so may a man be by the chances of fortune. But such
adventures are purely external and of very small account. A slave may
be dragged through the streets in chains, and yet retain the quiet
soul of a philosopher, as was well seen in the person of Epictetus. A
man may have every worldly prize in his possession, and stand
absolute master of his personal fate, to all appearance, and yet he
knows no peace, no certainty, because he is shaken within himself by
every tide of thought that he touches on. And these changing tides do
not merely sweep the man bodily hither and thither like driftwood on
the water; that would be nothing. They enter into the gateways of his
soul, and wash over that soul and make it blind and blank and void of
all permanent intelligence, so that passing impressions affect
it.
To make my meaning plainer I will use an illustration. Take an
author at his writing, a painter at his canvas, a composer listening
to the melodies that dawn upon his glad imagination; let any one of
these workers pass his daily hours by a wide window looking on a busy
street. The power of the animating life blinds sight and hearing
alike, and the great traffic of the city goes by like nothing but a
passing pageant. But a man whose mind is empty, whose day is
objectless, sitting at that same window, notes the passers-by and
remembers the faces that chance to please or interest him. So it is
with the mind in its relation to eternal truth. If it no longer
transmits its fluctuations, its partial knowledge, its unreliable
information to the soul, then in the inner place of peace already
found when the first rule has been learned — in that inner place
there leaps into flame the light of actual knowledge. Then the ears
begin to hear. Very dimly, very faintly at first. And, indeed, so
faint and tender are these first indications of the commencement of
true actual life, that they are sometimes pushed aside as mere
fancies, mere imaginings.
But before these are capable of becoming more than mere
imaginings, the abyss of nothingness has to be faced in another form.
The utter silence which can only come by closing the ears to all
transitory sounds comes as a more appalling horror than even the
formless emptiness of space. Our only mental conception of blank
space is, I think, when reduced to its barest element of thought,
that of black darkness. This is a great physical terror to most
persons, and when regarded as an eternal and unchangeable fact, must
mean to the mind the idea of annihilation rather than anything else.
But it is the obliteration of one sense only; and the sound of a
voice may come and bring comfort even in the profoundest darkness.
The disciple, having found his way into this blackness, which is the
fearful abyss, must then so shut the gates of his soul that no
comforter can enter there nor any enemy. And it is in making this
second effort that the fact of pain and pleasure being but one
sensation becomes recognizable by those who have before been unable
to perceive it. For when the solitude of silence is reached the soul
hungers so fiercely and passionately for some sensation on which to
rest, that a painful one would be as keenly welcomed as a pleasant
one. When this consciousness is reached the courageous man by seizing
and retaining it, may destroy the “sensitiveness” at once.
When the ear no longer discriminates between that which is pleasant or
that which is painful, it will no longer be affected by the voices of
others. And then it is safe and possible to open the doors of the
soul.
“Sight” is the first effort, and the easiest, because it is
accomplished partly by an intellectual effort. The intellect can
conquer the heart, as is well known in ordinary life. Therefore, this
preliminary step still lies within the dominion of matter. But the
second step allows of no such assistance, nor of any material aid
whatever. Of course, I mean by material aid the action of the brain,
or emotions, or human soul. In compelling the ears to listen only to
the eternal silence, the being we call man becomes something which is
no longer man. A very superficial survey of the thousand and one
influences which are brought to bear on us by others will show that
this must be so. A disciple will fulfil all the duties of his
manhood; but he will fulfil them according to his own sense of right,
and not according to that of any person or body of persons. This is a
very evident result of following the creed of knowledge instead of
any of the blind creeds.
To obtain the pure silence necessary for the disciple, the heart
and emotions, the brain and its intellectualisms, have to be put
aside. Both are but mechanisms, which will perish with the span of
man's life. It is the essence beyond, that which is the motive power,
and makes man live, that is now compelled to rouse itself and act.
Now is the greatest hour of danger. In the first trial men go mad
with fear; of this first trial Bulwer Lytton wrote. No novelist has
followed to the second trial, though some of the poets have. Its
subtlety and great danger lies in the fact that in the measure of a
man's strength is the measure of his chance of passing beyond it or
coping with it at all. If he has power enough to awaken that
unaccustomed part of himself, the supreme essence, then has he power
to lift the gates of gold, then is he the true alchemist, in
possession of the elixir of life.
It is at this point of experience that the occultist becomes
separated from all other men and enters on to a life which is his
own; on to the path of individual accomplishment instead of mere
obedience to the genii which rule our earth. This raising of himself
into an individual power does in reality identify him with the nobler
forces of life and make him one with them. For they stand beyond the
powers of this earth and the laws of this universe. Here lies man's
only hope of success in the great effort; to leap right away from his
present standpoint to his next and at once become an intrinsic part
of the divine power as he has been an intrinsic part of the
intellectual power, of the great nature to which he belongs. He
stands always in advance of himself, if such a contradiction can be
understood. It is the men who adhere to this position, who believe in
their innate power of progress, and that of the whole race, who are
the elder brothers, the pioneers. Each man has to accomplish the
great leap for himself and without aid; yet it is something of a
staff to lean on to know that others have gone on that road. It is
possible that they have been lost in the abyss; no matter, they have
had the courage to enter it. Why I say that it is possible they have
been lost in the abyss is because of this fact, that one who has
passed through is unrecognizable until the other and altogether new
condition is attained by both. It is unnecessary to enter upon the
subject of what that condition is at present.
I only say this, that in the early state in which man is entering
upon the silence he loses knowledge of his friends, of his lovers, of
all who have been near and dear to him; and also loses sight of his
teachers and of those who have preceded him on his way. I explain
this because scarce one passes through without bitter complaint.
Could but the mind grasp beforehand that the silence must be
complete, surely this complaint need not arise as a hindrance on the
path. Your teacher, or your predecessor may hold your hand in his,
and give you the utmost sympathy the human heart is capable of. But
when the silence and the darkness comes, you lose all knowledge of
him; you are alone and he cannot help you, not because his power is
gone, but because you have invoked your great enemy.
By your great enemy, I mean yourself. If you have the power to
face your own soul in the darkness and silence, you will have
conquered the physical or animal self which dwells in sensation
only.
This statement, I feel, will appear involved; but in reality it is
quite simple. Man, when he has reached his fruition, and civilization
is at its height, stands between two fires. Could he but claim his
great inheritance, the encumbrance of the mere animal life would fall
away from him without difficulty. But he does not do this, and so the
races of men flower and then droop and die and decay off the face of
the earth, however splendid the bloom may have been. And it is left
to the individual to make this great effort; to refuse to be
terrified by his greater nature, to refuse to be drawn back by his
lesser or more material self. Every individual who accomplishes this
is a redeemer of the race. He may not blazon forth his deeds, he may
dwell in secret and silence; but it is a fact that he forms a link
between man and his divine part; between the known and the unknown;
between the stir of the market place and the stillness of the
snow-capped Himalayas. He has not to go about among men in order to
form this link; in the astral he is that link, and this fact
makes him a being of another order from the rest of mankind. Even so
early on the road towards knowledge, when he has but taken the second
step, he finds his footing more certain, and becomes conscious that
he is a recognized part of a whole.
This is one of the contradictions in life which occur so
constantly that they afford fuel to the fiction writer. The occultist
finds them become much more marked as he endeavors to live the life
he has chosen. As he retreats within himself and becomes
self-dependent, he finds himself more definitely becoming part of a
great tide of definite thought and feeling. When he has learned the
first lesson, conquered the hunger of the heart, and refused to live
on the love of others, he finds himself more capable of inspiring
love. As he flings life away it comes to him in a new form and with a
new meaning. The world has always been a place with many
contradictions in it, to the man; when he becomes a disciple he finds
life is describable as a series of paradoxes. This is a fact in
nature, and the reason for it is intelligible enough. Man's soul
“dwells like a star apart,” even that of the vilest among us;
while his consciousness is under the law of vibratory and sensuous life.
This alone is enough to cause those complications of character which
are the material for the novelist; every man is a mystery, to friend
and enemy alike, and to himself. His motives are often
undiscoverable, and he cannot probe to them or know why he does this
or that. The disciple's effort is that of awakening consciousness in
this starry part of himself, where his power and divinity lie
sleeping. As this consciousness becomes awakened, the contradictions
in the man himself become more marked than ever; and so do the
paradoxes which he lives through. For, of course man creates his own
life; and “adventures are to the adventurous” is one of those wise
proverbs which are drawn from actual fact, and cover the whole area
of human experience.
Pressure on the divine part of man re-acts upon the animal part.
As the silent soul awakes it makes the ordinary life of the man more
purposeful, more vital, more real, and responsible. To keep to the
two instances already mentioned, the occultist who has withdrawn into
his own citadel has found his strength; immediately he becomes aware
of the demands of duty upon him. He does not obtain his strength by
his own right, but because he is a part of the whole; and as soon as
he is safe from the vibration of life and can stand unshaken, the
outer world cries out to him to come and labor in it. So with the
heart. When it no longer wishes to take, it is called upon to give
abundantly.
“Light on the Path” has been called a book of paradoxes, and very
justly; what else could it be, when it deals with the actual personal
experience of the disciple?
To have acquired the astral senses of sight and hearing; or in
other words to have attained perception and opened the doors of the
soul, are gigantic tasks and may take the sacrifice of many
successive incarnations. And yet, when the will has reached its
strength, the whole miracle may be worked in a second of time. Then
is the disciple the servant of Time no longer.
These two first steps are negative; that is to say they imply
retreat from a present condition of things rather than advance
towards another. The two next are active, implying the advance into
another state of being.
III: “BEFORE THE VOICE CAN SPEAK IN THE PRESENCE OF THE
MASTERS.”
Speech is the power of communication; the moment of entrance into
active life is marked by its attainment.
And now, before I go any further, let me explain a little the way in
which the rules written down in “Light on the Path” are arranged.
The first seven of those which are numbered are sub-divisions of the
two first unnumbered rules, those with which I have dealt in the two
preceding papers. The numbered rules were simply an effort of mine to
make the unnumbered ones more intelligible. “Eight” to
“fifteen” of these numbered rules belong to this unnumbered
rule which is now my text.
As I have said, these rules are written for all disciples, but for
none else; they are not of interest to any other persons. Therefore I
trust no one else will trouble to read these papers any further. The
first two rules, which include the whole of that part of the effort
which necessitates the use of the surgeon's knife, I will enlarge
upon further if I am asked to do so. But the disciple is expected to
deal with the snake, his lower self, unaided; to suppress his human
passions and emotions by the force of his own will. He can only
demand assistance of a master when this is accomplished, or at all
events, partially so. Otherwise the gates and windows of his soul are
blurred, and blinded, and darkened, and no knowledge can come to him.
I am not, in these papers, purposing to tell a man how to deal with
his own soul; I am simply giving, to the disciple, knowledge. That I
am not writing, even now, so that all who run may read, is owing to
the fact that super-nature prevents this by its own immutable
laws.
The four rules which I have written down for those in the West who
wish to study them, are as I have said, written in the ante-chamber
of every living Brotherhood; I may add more, in the ante-chamber of
every living or dead Brotherhood, or Order yet to be formed. When I
speak of a Brotherhood or an Order, I do not mean an arbitrary
constitution made by scholiasts and intellectualists; I mean an
actual fact in super-nature, a stage of development towards the
absolute God or Good. During this development the disciple encounters
harmony, pure knowledge, pure truth, in different degrees, and, as he
enters these degrees, he finds himself becoming part of what might be
roughly described as a layer of human consciousness. He encounters
his equals, men of his own self-less character, and with them his
association becomes permanent and indissoluble, because founded on a
vital likeness of nature. To them he becomes pledged by such vows as
need no utterance or framework in ordinary words. This is one aspect
of what I mean by a Brotherhood.
If the first rules are conquered, the disciple finds himself
standing at the threshold. Then if his will is sufficiently resolute
his power speech comes; a two-fold power. For, as he advances now, he
finds himself entering into a state of blossoming, where every bud
that opens throws out its several rays or petals. If he is to
exercise his new gift, he must use it in its two-fold character. He
finds in himself the power to speak in the presence of the masters;
in other words, he has the right to demand contact with the divinest
element of that state of consciousness into which he has entered. But
he finds himself compelled, by the nature of his position, to act in
two ways at the same time. He cannot send his voice up to the heights
where sit the gods till he has penetrated to the deep places where
their light shines not at all. He has come within the grip of an iron
law. If he demands to become a neophyte, he at once becomes a
servant. Yet his service is sublime, if only from the character of
those who share it. For the masters are also servants; they serve and
claim their reward afterwards. Part of their service is to let their
knowledge touch him; his first act of service is to give some of that
knowledge to those who are not yet fit to stand where he stands. This
is no arbitrary decision, made by any master or teacher or any such
person, however divine. It is a law of that life which the disciple
has entered upon.
Therefore was it written in the inner doorway of the lodges of the old
Egyptian Brotherhood, “The laborer is worthy of his hire.”
“Ask and ye shall have,” sounds like something too easy and
simple to be credible. But the disciple cannot “ask” in the
mystic sense in which the word is used in this scripture until he has
attained the power of helping others.
Why is this? Has the statement too dogmatic a sound?
Is it too dogmatic to say that a man must have foothold before he
can spring? The position is the same. If help is given, if work is
done, then there is an actual claim — not what we call a personal
claim of payment, but the claim of co-nature. The divine give, they
demand that you also shall give before you can be of their kin.
This law is discovered as soon as the disciple endeavors to speak.
For speech is a gift which comes only to the disciple of power and
knowledge. The spiritualist enters the psychic-astral world, but he
does not find there any certain speech, unless he at once claims it
and continues to do so. If he is interested in “phenomena,” or the
mere circumstance and accident of astral life, then he enters no
direct ray of thought or purpose, he merely exists and amuses himself
in the astral life as he has existed and amused himself in the
physical life. Certainly there are one or two simple lessons which
the psychic-astral can teach him, just as there are simple lessons
which material and intellectual life teach him. And these lessons
have to be learned; the man who proposes to enter upon the life of
the disciple without having learned the early and simple lessons must
always suffer from his ignorance. They are vital, and have to be
studied in a vital manner; experienced through and through, over and
over again, so that each part of the nature has been penetrated by
them.
To return. In claiming the power of speech, as it is called, the
Neophyte cries out to the Great One who stands foremost in the ray of
knowledge on which he has entered, to give him guidance. When he does
this, his voice is hurled back by the power he has approached, and
echoes down to the deep recesses of human ignorance. In some confused
and blurred manner the news that there is knowledge and a beneficent
power which teaches is carried to as many men as will listen to it.
No disciple can cross the threshold without communicating this news,
and placing it on record in some fashion or other.
He stands horror-struck at the imperfect and unprepared manner in
which he has done this; and then comes the desire to do it well, and
with the desire thus to help others comes the power. For it is a pure
desire, this which comes upon him; he can gain no credit, no glory,
no personal reward by fulfiling it. And therefore he obtains the
power to fulfil it.
The history of the whole past, so far as we can trace it, shows
very plainly that there is neither credit, glory, nor reward to be
gained by this first task which is given to the Neophyte. Mystics
have always been sneered at, and seers disbelieved; those who have
had the added power of intellect have left for posterity their
written record, which to most men appears unmeaning and visionary,
even when the authors have the advantage of speaking from a far-off
past. The disciple who undertakes the task, secretly hoping for fame
or success, to appear as a teacher and apostle before the world,
fails even before his task is attempted, and his hidden hypocrisy
poisons his own soul, and the souls of those he touches. He is
secretly worshiping himself, and this idolatrous practice must bring
its own reward.
The disciple who has the power of entrance, and is strong enough
to pass each barrier, will, when the divine message comes to his
spirit, forget himself utterly in the new consciousness which falls
on him. If this lofty contact can really rouse him, he becomes as one
of the divine in his desire to give rather than to take, in his wish
to help rather than be helped, in his resolution to feed the hungry
rather than take manna from Heaven himself. His nature is
transformed, and the selfishness which prompts men's actions in
ordinary life suddenly deserts him.
IV: “BEFORE THE VOICE CAN SPEAK IN THE PRESENCE OF THE
MASTERS, IT MUST HAVE LOST THE POWER TO WOUND.”
Those who give a merely passing and superficial attention to the
subject of occultism — and their name is Legion — constantly
inquire why, if adepts in life exist, they do not appear in the world
and show their power. That the chief body of these wise ones should
be understood to dwell beyond the fastnesses of the Himalayas,
appears to be a sufficient proof that they are only figures of straw.
Otherwise, why place them so far off?
Unfortunately, Nature has done this and not personal choice or
arrangement. There are certain spots on the earth where the advance
of “civilization” is unfelt, and the nineteenth century fever
is kept at bay. In these favored places there is always time, always
opportunity, for the realities of life; they are not crowded out by
the doings of an inchoate, money-loving, pleasure seeking society.
While there are adepts upon the earth, the earth must preserve to
them places of seclusion. This is a fact in nature which is only an
external expression of a profound fact in super-nature.
The demand of the neophyte remains unheard until the voice in
which it is uttered has lost the power to wound. This is because the
divine-astral life* is a place in which order reigns, just as it does
in natural life. There is, of course, always the center and the
circumference as there is in nature. Close to the central heart of
life, on any plane, there is knowledge, there order reigns
completely; and chaos makes dim and confused the outer margin of the
circle. In fact, life in every form bears a more or less strong
resemblance to a philosophic school. There are always the devotees of
knowledge who forget their own lives in their pursuit of it; there
are always the flippant crowd who come and go — of such, Epictetus
said that it was as easy to teach them philosophy as to eat custard
with a fork. The same state exists in the super-astral life; and the
adept has an even deeper and more profound seclusion there in which
to dwell. This place of retreat is so safe, so sheltered, that no
sound which has discord in it can reach his ears. Why should this be,
will be asked at once, if he is a being of such great powers as those
say who believe in his existence? The answer seems very apparent. He
serves humanity and identifies himself with the whole world; he is
ready to make vicarious sacrifice for it at any moment — by
living not by dying for it. Why should he not die for it?
Because he is part of the great whole, and one of the most valuable
parts of it. Because he lives under laws of order which he does not
desire to break. His life is not his own, but that of the forces
which work behind him. He is the flower of humanity, the bloom which
contains the divine seed. He is, in his own person, a treasure of the
universal nature, which is guarded and made safe in order that the
fruition shall be perfected. It is only at definite periods of the
world's history that he is allowed to go among the herd of men as
their redeemer. But for those who have the power to separate
themselves from this herd he is always at hand. And for those who are
strong enough to conquer the vices of the personal human nature, as
set forth in these four rules, he is consciously at hand, easily
recognized, ready to answer.
*Of course every occultist knows by reading Eliphas Levi and other
authors that the “astral” plane is a plane of unequalized
forces, and that a state of confusion necessarily prevails. But this
does not apply to the “divine astral” plane, which is a plane
where wisdom, and therefore order, prevails.
But this conquering of self implies a destruction of qualities
which most men regard as not only indestructible but desirable. The
“power to wound” includes much that men value, not only in
themselves, but in others. The instinct of self-defense and of
self-preservation is part of it; the idea that one has any right or
rights, either as citizen, or man, or individual, the pleasant
consciousness of self-respect and of virtue. These are hard sayings
to many; yet they are true. For these words that I am writing now,
and those which I have written on this subject, are not in any sense
my own. They are drawn from the traditions of the lodge of the Great
Brotherhood, which was once the secret splendor of Egypt. The rules
written in its ante-chamber were the same as those now written in the
ante-chamber of existing schools. Through all time the wise men have
lived apart from the mass. And even when some temporary purpose or
object induces one of them to come into the midst of human life, his
seclusion and safety is preserved as completely as ever. It is part
of his inheritance, part of his position, he has an actual title to
it, and can no more put it aside than the Duke of Westminster can say
he does not choose to be the Duke of Westminster. In the various
great cities of the world an adept lives for a while from time to
time, or perhaps only passes through; but all are occasionally aided
by the actual power and presence of one of these men. Here in London,
as in Paris and St. Petersburgh, there are men high in development.
But they are only known as mystics by those who have the power to
recognize; the power given by the conquering of self. Otherwise how
could they exist, even for an hour, in such a mental and psychic
atmosphere as is created by the confusion and disorder of a city?
Unless protected and made safe their own growth would be interfered
with, their work injured. And the neophyte may meet an adept in the
flesh, may live in the same house with him, and yet be unable to
recognize him, and unable to make his own voice heard by him. For no
nearness in space, no closeness of relations, no daily intimacy, can
do away with the inexorable laws which give the adept his seclusion.
No voice penetrates to his inner hearing till it has become a divine
voice, a voice which gives no utterance to the cries of self. Any
lesser appeal would be as useless, as much a waste of energy and
power, as for mere children who are learning their alphabet to be
taught it by a professor of philology. Until a man has become, in
heart and spirit, a disciple, he has no existence for those who are
teachers of disciples. And he becomes this by one method only — the
surrender of his personal humanity.
For the voice to have lost the power to wound, a man must have
reached that point where he sees himself only as one of the vast
multitudes that live; one of the sands washed hither and thither by
the sea of vibratory existence. It is said that every grain of sand
in the ocean bed does, in its turn, get washed up on to the shore and
lie for a moment in the sunshine. So with human beings, they are
driven hither and thither by a great force, and each, in his turn,
finds the sunrays on him. When a man is able to regard his own life
as part of a whole like this he will no longer struggle in order to
obtain anything for himself. This is the surrender of personal
rights. The ordinary man expects, not to take equal fortunes with the
rest of the world, but in some points, about which he cares, to fare
better than the others. The disciple does not expect this. Therefore,
though he be, like Epictetus, a chained slave, he has no word to say
about it. He knows that the wheel of life turns ceaselessly. Burne
Jones has shown it in his marvelous picture — the wheel turns, and
on it are bound the rich and the poor, the great and the small —
each has his moment of good fortune when the wheel brings him
uppermost — the King rises and falls, the poet is feted and
forgotten, the slave is happy and afterwards discarded. Each in his
turn is crushed as the wheel turns on. The disciple knows that this
is so, and though it is his duty to make the utmost of the life that
is his, he neither complains of it nor is elated by it, nor does he
complain against the better fortune of others. All alike, as he well
knows, are but learning a lesson; and he smiles at the socialist and
the reformer who endeavor by sheer force to re-arrange circumstances
which arise out of the forces of human nature itself. This is but
kicking against the pricks; a waste of life and energy.
In realizing this a man surrenders his imagined individual rights,
of whatever sort. That takes away one keen sting which is common to
all ordinary men.
When the disciple has fully recognized that the very thought of
individual rights is only the outcome of the venomous quality in
himself, that it is the hiss of the snake of self which poisons with
its sting his own life and the lives of those about him, then he is
ready to take part in a yearly ceremony which is open to all
neophytes who are prepared for it. All weapons of defense and offense
are given up; all weapons of mind and heart, and brain, and spirit.
Never again can another man be regarded as a person who can be
criticized or condemned; never again can the neophyte raise his voice
in self-defense or excuse. From that ceremony he returns into the
world as helpless, as unprotected, as a new-born child. That, indeed,
is what he is. He has begun to be born again on to the higher plane
of life, that breezy and well-lit plateau from whence the eyes see
intelligently and regard the world with a new insight.
I have said, a little way back, that after parting with the sense
of individual rights, the disciple must part also with the sense of
self-respect and of virtue. This may sound a terrible doctrine, yet
all occultists know well that it is not a doctrine, but a fact. He
who thinks himself holier than another, he who has any pride in his
own exemption from vice or folly, he who believes himself wise, or in
any way superior to his fellow men, is incapable of discipleship. A
man must become as a little child before he can enter into the
kingdom of heaven.
Virtue and wisdom are sublime things; but if they create pride and
a consciousness of separateness from the rest of humanity in the mind
of a man, then they are only the snakes of self re-appearing in a
finer form. At any moment he may put on his grosser shape and sting
as fiercely as when he inspired the actions of a murderer who kills
for gain or hatred, or a politician who sacrifices the mass for his
own or his party's interests.
In fact, to have lost the power to wound, implies that the snake
is not only scotched, but killed. When it is merely stupefied or
lulled to sleep it awakes again and the disciple uses his knowledge
and his power for his own ends, and is a pupil of the many masters of
the black art, for the road to destruction is very broad and easy,
and the way can be found blindfold. That it is the way to destruction
is evident, for when a man begins to live for self he narrows his
horizon steadily till at last the fierce driving inwards leaves him
but the space of a pin's-head to dwell in. We have all seen this
phenomenon occur in ordinary life. A man who becomes selfish isolates
himself, grows less interesting and less agreeable to others. The
sight is an awful one, and people shrink from a very selfish person
at last, as from a beast of prey. How much more awful is it when it
occurs on the more advanced plane of life, with the added powers of
knowledge, and through the greater sweep of successive
incarnations!
Therefore I say, pause and think well upon the threshold. For if
the demand of the neophyte is made without the complete purification,
it will not penetrate the seclusion of the divine adept, but will
evoke the terrible forces which attend upon the black side of our
human nature.
V: “BEFORE THE SOUL CAN STAND IN THE PRESENCE OF THE
MASTERS, ITS FEET MUST BE WASHED IN THE BLOOD OF THE
HEART.”
The word soul, as used here, means the divine soul, or “starry
spirit.”
“To be able to stand is to have confidence”; and to have
confidence means that the disciple is sure of himself, that he has
surrendered his emotions, his very self, even his humanity; that he
is incapable of fear and unconscious of pain; that his whole
consciousness is centered in the divine life, which is expressed
symbolically by the term “the Masters”; that he has neither
eyes, nor ears, nor speech, nor power, save in and for the divine ray on
which his highest sense has touched. Then is he fearless, free from
suffering, free from anxiety or dismay; his soul stands without
shrinking or desire of postponement, in the full blaze of the divine
light which penetrates through and through his being. Then he has
come into his inheritance and can claim his kinship with the teachers
of men; he is upright, he has raised his head, he breathes the same
air that they do.
But before it is in any way possible for him to do this, the feet
of the soul must be washed in the blood of the heart.
The sacrifice, or surrender of the heart of man, and its emotions,
is the first of the rules; it involves the “attaining of an
equilibrium which cannot be shaken by personal emotion.” This is done
by the stoic philosopher; he, too, stands aside and looks equably
upon his own sufferings, as well as on those of others.
In the same way that “tears” in the language of occultists
expresses the soul of emotion, not its material appearance, so blood
expresses, not that blood which is an essential of physical life, but
the vital creative principle in man's nature, which drives him into
human life in order to experience pain and pleasure, joy and sorrow.
When he has let the blood flow from the heart he stands before the
Masters as a pure spirit which no longer wishes to incarnate for the
sake of emotion and experience. Through great cycles of time
successive incarnations in gross matter may yet be his lot; but he no
longer desires them, the crude wish to live has departed from him.
When he takes upon him man's form in the flesh he does it in the pursuit
of a divine object, to accomplish the work of “the Masters,”
and for no other end. He looks neither for pleasure nor pain, asks
for no heaven, and fears no hell; yet he has entered upon a great
inheritance which is not so much a compensation for these things
surrendered, as a state which simply blots out the memory of them. He
lives now not in the world, but with it; his horizon has extended
itself to the width of the whole universe.
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