Writings of H P Blavatsky
Cardiff
Theosophical Society in Wales
206 Newport Road, Cardiff, Wales, UK. CF24 -1DL
Helena Petrovna
Blavatsky (1831 – 1891)
The Founder of
Modern Theosophy
Can The
Mahatmas
Be Selfish?
By
H P Blavatsky
IN various writings on occult subjects, it has been stated that
unselfishness is a sine qua non for success in occultism. Or a more correct
form of putting it, would be that the development of an unselfish feeling is in
itself the primary training which brings with it "knowledge which is
power" as a necessary accessory. It is not, therefore,
"knowledge," as ordinarily understood, that the occultist works for,
but it comes to him as a matter of course, in consequence of his having removed
the veil, which screens true knowledge from his view. The basis of knowledge
exists everywhere, since the phenomenal world furnishes or rather abounds with
facts, the causes of which have to be discovered. We see only the effects in
the phenomenal world, for each cause in that world is itself the effect of some
other cause, and so on; and, therefore, true knowledge consists in getting at
the root of all phenomena, and thus arriving at a correct understanding of the
primal cause, the "rootless root," which is not an effect in its
turn.
To perceive anything correctly, one can use only those senses or
instruments which correspond to the nature of that object. Hence, to comprehend
the noumenal, a noumenal sense is a pre-requisite; while the transient
phenomena can be perceived by senses corresponding to the nature of those
phenomena. Occult Philosophy teaches us that the seventh principle is the only
eternal Reality, while the rest, belonging as they do to the "world of
forms" which are non-permanent, are illusive in the sense that they are
transient. To these is limited the phenomenal world which can be taken
cognisance of by the senses corresponding to the nature of those six principles.
It will thus be clear that it is only the seventh sense, which pertains to the
noumenal world, that can comprehend the Abstract Reality underlying all
phenomena. As this seventh principle is all-pervading, it exists potentially in
all of us; and he, who would arrive at true knowledge, has to develop that
sense in him, or rather he must remove those veils which obscure its
manifestation. All sense of personality is limited only to these lower six
principles, for the former relates only to the "world of forms." Consequently,
true "knowledge" can be obtained only by tearing away all the
curtains of Maya raised by a sense of personality before the impersonal Atma.
It is only in that personality that is centered selfishness, or rather
the latter creates the former and vice versa, since they mutually act and react
upon each other. For, selfishness is that feeling which seeks after the
aggrandisement of one's own egotistic personality to the exclusion of others.
If, therefore, selfishness limits one to narrow personalities, absolute
knowledge is impossible so long as selfishness is not got rid of. So long,
however, as we are in this world of phenomena, we cannot be entirely rid of a
sense of personality, however exalted that feeling may be in the sense that no
feeling of personal aggrandisement or ambition remains. We are, by our
constitution and state of evolution, placed in the "World of
Relativity," but as we find that impersonality and non-duality is the
ultimate end of cosmic evolution, we have to endeavor to work along with
Nature, and not place ourselves in opposition to its inherent impulse which
must ultimately assert itself. To oppose it, must necessitate suffering, since
a weaker force, in its egotism, tries to array itself against the universal
law.
All that the occultist does, is to hasten this process, by allowing his
Will to act in unison with the Cosmic Will or the Demiurgic Mind, which can be
done by successfully checking the vain attempt of personality to assert itself
in opposition to the former. And since the MAHATMA is but an advanced
occultist, who has so far controlled his lower "self" as to hold it
more or less in complete subjection to the Cosmic impulse, it is in the nature
of things impossible for him to act in any other but an unselfish manner. No
sooner does he allow the "personal self" to assert itself, than he
ceases to be a MAHATMA. Those, therefore, who being still entangled in the web
of the delusive sense of personality charge the MAHATMAS with
"selfishness" in withholding "knowledge"--do not consider
what they are talking about. The Law of Cosmic evolution is ever operating to
achieve its purpose of ultimate unity and to carry the phenomenal into the
noumenal plane, and the MAHATMAS, being en rapport with it, are assisting that
purpose. They therefore know best what knowledge is best for mankind at a
particular stage of its evolution, and none else is competent to judge of that
matter, since they alone have got to the basic knowledge which can determine
the right course and exercise proper discrimination.
For us who are yet struggling in the mire of the illusive senses to
dictate what knowledge MAHATMAS shall impart to us and how they shall act, is
like a street-boy presuming to teach science to Prof. Huxley or politics to Mr.
Gladstone. For, it will be evident that, as soon as the least feeling of
selfishness tries to assert itself, the vision of the spiritual sense, which is
the only perception of the MAHATMA, becomes clouded and he loses the
"power" which abstract "knowledge" alone can confer. Hence,
the vigilant watch of the "Will" we have constantly to exercise to
prevent our lower nature from coming up to the surface, which it does in our
present undeveloped state; and thus extreme activity and not passivity is the
essential condition with which the student has to commence. First his activity
is directed to check the opposing influence of the "lower self"; and,
when that is conquered, his untrammelled Will centered in his higher (real)
"self," continues to work most efficaciously and actively in unison
with the cosmic ideation in the "Divine Mind."
Theosophist, August, 1884
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
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What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
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History of the Theosophical
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Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
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Explanation of the Theosophical
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The Theosophical Order of
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Glossaries of Theosophical Terms
Index of Searchable
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H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
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A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical, Philosophical,
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Essays Selected from "The Theosophist"
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In the Twilight”
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Theosophische Schriften Auf Deutsch
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