Meditation and Self-Study
MEDITATION AND SELF-STUDY
Atmanam atmana pasya
Meditation and self-study are of immeasurable importance to every single person. They concern the longest journey of the soul, the divine discontent in human life. The quest for true meditation and the yearning for real self-knowledge are as old as thinking man. Today, more than ever before in recorded history, there is a widespread hunger for teaching and instruction concerning meditation and concentration. Some seek even more, longing for a way of life irradiated by the inward peace and joyous strength of contemplation. Ours is an age of acute, almost obsessive, self-consciousness. Everyone is oppressed by the ego-games endemic to contemporary culture, the thought-forms and speech habits, the paranoid, loveless and competitive modes seemingly required merely to keep body and soul together. We are tempted to think that there is some inescapable necessity to assert ourselves to survive, to protect ourselves from being exploited, engulfed or drowned. At the same time, we look in many directions, to ancient and modern as well as to new-fangled schools of psychological health, hoping to enhance our capacity for self-analysis, mental clarification, and minimum control over our personal lives.
The hunger for authentic knowledge and reliable techniques of meditation, and the poignant concern for self-definition, are paramount needs of our time. They are more fundamental, more lasting and more bewildering than all other clamorous claims. But they appear to move in opposite directions. The impulse toward meditation seems to be towards opting out of the world – the world of illusion – or at least the decaying structure of any society. It suggests liberation, an escape from the great wheel of birth and death and the whole life-process. It involves the desire for an equivalent to the conventional concepts of heaven. Images of eternal, nirvanic and absolute self-transcendence are often analogous to the perpetual and perfect release which men desperately seek and fail to find on the physical plane of the lower eros. On the other hand, the entire concern for self-analysis and self-understanding is bound up with the need to improve our relation to our fellow men, our capacity for survival, the abject dependence on acceptance and love. It is so much directed to a re-entry into the world that self-study and meditation seem to represent poles that fly off in opposite directions. And in both cases there are more teachers than disciples. There are so many schools, so many sects, such a vast range of panaceas that there is something absurd and also deeply sad about the ferment on the threshold of the 1975 cycle.
If we think for a moment of another age, a distant time in which men sought for supreme wisdom concerning the immortality of the Self and the ultimate joys of contemplation, we may discern that there were men and women who gave their whole lives to a sustained and desperate search. They consecrated everything they had for the sake of finding some answer by which they could live, and from which they could gain a more fundamental insight, a more permanent solution, not only for themselves, but also in relation to the intense human predicament, the malaise of mankind. Today we certainly do not find anything comparable to the exacting demands and the aristocratic sense in which many are called, few persist, fewer are chosen, and very few succeed. There is a tantalizing statistic in the Bhagavad Gita suggesting that one man in a million succeeds in the quest for immortality. When we think of that exalted perspective upon the journey, in an age where there is an almost universal concern, and if we consider it in impersonal terms, for the sake of all and not only for ourselves, we are bound to feel deeply puzzled. Something is going wrong. Yet there must be a legitimacy in what is happening. How can one understand this? Where can one find the true wisdom and teaching? Where are the real teachers? Where are those authentic men of meditation who can by their compassion consecrate the whole endeavour, showing not only discrimination in the choice of deserving disciples, but also a supreme justice befitting the total need of the world as a whole? The more we ask questions of this kind, the more we must retreat, if we are honest, into a cleansing confession of absolute ignorance.
We do not know whether there is in the world any knowledge, of which there are external signs that are absolutely certain, in relation to a sovereign method. The conditions, the requirements and the object of the quest are obscure to us. Viewing the immense need of our age, we are uncertain whether there is anything that could adequately serve the diverse needs of vast numbers of varied kinds of human agony, sickness and pain. We might think we are in the Dark Ages, that the Wise Men have gone, and that there is no longer access to the highest conception of wisdom in relation to meditation or self-knowledge. This answer would come naturally to a humble and honest man in the context of the immemorial tradition of the East. In the West one might be inclined either to argue that having no way of knowing whether the whole thing is a distraction, it is better not to look in any direction, or, to see our plight in terms of the messianic religious traditions of the Piscean Age.
Thus there is a restless intensity to the search for a technique or formula, which is not merely a surefire method of meditation or of self-study, but which is in fact a panacea for salvation. Those who are not only concerned for themselves, but share a sense of awareness of the common needs of men, think less in terms of a mere panacea than of a mandate for universal salvation. They seek what is not only supremely valid, decisive and certain, but what could also be made available to all and is capable of ready use by human beings as they are – with all their fallibilities, limitations and imperfections – whether as apprentices and beginners, or merely for the sake of avoiding the slide into self-destruction. They are looking for what can in fact be widely marketed and made available. Put in another language, the idea of a mandate for salvation becomes more understandable, and can be lent a certain minimal dignity. It is as if one says that one wants, for any ordinary person in the street, not the knowledge he needs for him to become a saint or a sage, or a man of meditation perfected in self-knowledge, but simply the knowledge that would enable him to have what he cannot find in any pill or potion, and cannot get from any physician or psychiatrist.
It is the knowledge that will help him to balance his life and to gain, in a chaotic time, enough calm and sufficient continuity of will-energy, to be able to survive without succumbing to the constant threat and danger of disintegration, ever looming large like a nightmare. What is needed is the ability to avoid the dreadful decline along an inclined slope tending towards an awful abyss of annihilation and nothingness. On that inclined slope are steps that are very painful and readily recognisable, not only by oneself but by each other. They represent the weakening of the will and the progressive inability to reinforce the will, especially amidst the breakdown of all those collectivised goals of societies and men in terms of which one was once able to generate a kind of extraordinary will-energy. In our Promethean or Faustian culture individuals simply do not have the will-energy required for the most minimal notions of survival. When we put the subject in this agonizing contemporary context, and not in a classical context seemingly removed from our time, we are entitled to ask whether there is any Theosophical text on meditation and self-study worthy of scrutiny and deeply relevant in one’s life, which is in principle capable of universalization and could have the widest relevance to our contemporary condition.
Here one may turn to the meticulous and enigmatic wisdom of that immensely compassionate and extraordinary human being whom we know as Helena Petrovna Blavatsky. She chose, though only at the very end of her life, to give to the world and yet dedicate to the few, a translation from unknown Tibetan sources of stanzas, still chanted in monasteries and sanctuaries of initiation, which she called The Voice of the Silence. This beautiful book was blessed in her time by the man whose karmic privilege it was to assume the custodianship of all the orders and schools in Tibet, the Dalai Lama of her day. Early in this century it was published in a Peking edition that had a preface from the Panchen Lama. It is a book that has been blessed by the visible representatives of the authentic tradition of Tibet. For those who have read the book and compared it to the Bhagavad Gita, and to the classical Indian texts on meditation and the Self, either going back to Patanjali or Shankaracharya or coming down to modern representatives of the old tradition – to those who have done this at even some elementary level, it is clear that the book is extremely difficult but also that it is an invitation and a challenge.
There are those who have actually taken very seriously, on trust, the words of H. P. Blavatsky on the very first page of the book – “Chosen Fragments from the Book of the Golden Precepts, for the Daily Use of Lanoos.” Only wishing to become a lanoo or a disciple, they aspire to a discipline that is divine but which must be practised every single day. Those who are simple enough, like God’s fools, to have this kind of response to the book, and who use it, soon find themselves in the position of asking whether they really understand what is being taught and whether these instructions are living and relevant realities in their lives. No doubt there may be moods in which the text may seem to be empty words, but over a period does it honestly make a difference to one’s consciousness, one’s daily life, one’s capacity for calm self-control and growth in self-knowledge? When a person applies these tests to himself, all that can be said in advance is that people who have so used the book have found it of sufficient help to them to become immeasurably grateful to those responsible for giving the world this version of an old and traditional discipline, which we associate with the Theosophical Movement. Indeed, there must surely be a few for whom the book ultimately ceases to be a book, and for whom the very pathway of ascent through portals becomes a supreme reality in their lives. For them the problem becomes not one of questioning this reality, but one of relating it to the so-called realities of the world in which we live. How do we live this life, not in some secluded and protected spot on earth, but here and now? In crowded cities, among lowly human beings, everything seems to drown and crowd out the message of this book. Anyone who wishes may consider meditation and self-study in the context of the teaching in The Voice of the Silence. It seems only appropriate that Theosophical students should avail themselves of the privilege of doing this, not only for their own increasing benefit, but also out of a genuine wish to share with those who may not have had the opportunity to give themselves a chance to use this teaching and this book. Minimally, one could say that this would be no worse than anything else they could think of. But each one must decide on his own.
If we do approach the subject in this context, we might ask how this book, even what one knows of it, helps to link up the contemporary agony with the supreme flights of meditation of the classical past. Astonishingly, both are in the book – at the beginning and at the end. Early in the book we are told about the immense tragedy of the human condition – “Behold the Hosts of Souls. Watch how they hover o’er the stormy sea of human life, and how, exhausted, bleeding, broken-winged, they drop one after other on the swelling waves. Tossed by the fierce winds, chased by the gale, they drift into the eddies and disappear within the first great vortex.” The crisis of identity, the psychological terror, the desperate struggle for survival and for a minimum meaning to be attached to one’s life – these are all around us. At best we can only imagine the boundless compassion of beings so much greater than ourselves who are capable of comprehending the enormity of the anguish. At the same time, the book tells us what the ideal man of meditation would be like. It gives us a moving and compelling picture, a vibrant image of the man of meditation. It shows how he is mightier than the gods, that he is so strong that he “holdeth life and death in his strong hand.” His mind, “like a becalmed and boundless ocean, spreadeth out in shoreless space. So great is the emergence of such a Being, at any time or place hidden in the obscurity of the secret history of mankind, that it is known and recorded and receives a symphonic celebration in all the kingdoms of nature. The whole of nature “thrills with joyous awe and feels subdued.”
The text evokes in us memories of a forgotten past, of mythic conceptions, of golden ages that are gone, when men, like children, sat in an atmosphere of trust and peace, with abundant leisure, under the shade of trees. While some came for shelter, some to fall asleep, some to sit and learn, and some to sit and chat about everything ranging from the most metaphysical to the most practical, still others came for the sake of the existential embodiment of the discipline of a life of contemplation. Images of this kind come into our minds, while at the same time we perhaps see that there is a continuity within the agony of mankind throughout history. There is a deeper anguish, a divine discontent at the very core of the human condition, which is as old as man and which is as strikingly pertinent as all the accounts of the needs of our age. Somewhere there is a connection between the tremendous consummation of the Supreme Master of meditation and light – he who has become one with the universe, who has become a living mirror of the glory of the garment of God, of the universe as a whole, of the Self of all creatures – somewhere there is a connection between that Being, if he is a part of the family of man, and all those who are on the verge of disintegration.
There is in every single human being the embryo of this ideal man of meditation, and we can at least imagine what it would be like for such a being to be present somewhere in our midst, if not in ourselves. We also can recognize that we have our own share in the desperate demand for psychological survival. In this way we restore an integrity to our own quest and are somewhat deserving of that illumination which will take hold in our consciousness in relation to the great and priceless teaching. We might begin to wonder whether perhaps there is a golden chord that connects the golden sphere of a man of meditation and the complex intermediary realms in which he must, by pain and anguish and awakening, by knitting together minute golden moments rescued from a great deal of froth and self-deception, come to know himself. If there were not a fundamental connection between meditation and self-study, something of the uniquely precious wisdom in this great text would be lost to us. When we begin to realize this in our lives, we come to appreciate that, while we may not be in a position to make judgments about teachers and schools in a vast and largely unrecorded history or in our own time, nonetheless we do know that there is something profoundly important in stressing both meditation and self-study, in bringing the two together. We must reconcile what looked like a pair of opposites and get beyond despair to something else which allows an existential and dynamic balance between meditation and self-study. This is the quality of compassion. It is in the heart of every human being in his response to human pain, and brings him truly into the fellowship of those Beings of Boundless Compassion.
A man is a Buddha before he seeks to become a Buddha. He is a Buddha potentially. The Buddha at one time must have had a desire to become a Buddha, to understand human pain. The Buddha vow is holy because it is a vow taken on behalf of all. There is in everyone the capacity to want something for the sake of all, and also honestly to want it for oneself. In this there is an authentic mirroring, in every human heart, of the highest, the holiest and the most pregnant of beginnings of the quest. There are many beginnings, many failures, and many seeming endings. The quest itself, since it applies to all beings and not only to any one man, is beginningless and endless. It is universal, since any individual quest in this direction becomes at some point merged into the collective quest. Put in poetical form, or recognized in the simplest feelings, there is something metaphysically important and philosophically fundamental to the connection between meditation or self-transcendence, and the kind of self-study which makes true self-actualization possible. There is a way in which a man can both be out of this world and in this world, can forget himself and yet be more truly himself. These paradoxes of language are difficult to explain at one level and yet we all know them to be the paradoxes of our very lives. In our moments of greatest loneliness we suddenly find a surprising capacity to come closer to beings far removed from us, men of different races and alienated groups in pain. Then we come to feel a brotherhood that is so profound that it could never be secured in any other way. These are part of the everyday experience of mankind.
Here we touch on a crucial emphasis, maintained sedulously by the Gelukpa tradition of Tibet, which affirms that unless you spend sufficient time in refining, studying and purifying your motive, in using compassion as fuel to generate the energy needed to take off and land, you should not begin to rush into meditation. It is a slow school, but it greets the aspirant in the name of all. It scorns powers and the notion of one man becoming a superman in isolation from the quest of other men. Making no promises or claims, it does not insult our intelligence by promising us something to be attained without effort.
Are we not old enough in history to be somewhat apprehensive of schools that promise too much and too soon, when we know that this does not work in any sphere of life? Would we go to some local, loud-talking musician who tells us that he could make us as good as Casals in a week? Would we even take him seriously? We might go to him out of fun or sympathy or curiosity. Why in the most sacred of all realms should we be misled? Is it because of our impatience, our feeling of unworthiness, an advance fear of failure? These questions throw us back upon ourselves. In raising them, in probing our own standpoint at the original moment of the beginning of the quest, we make discoveries about ourselves. They are very profound and important, as they may sum up for us a great deal of the past. They would also be crucial in the future where we may come to sense the supreme relevance all along the way, when it is hard and rough, of what Merlin said to Arthur: “Go back to the original moment.” If one could understand the fullness of what is anticipated in that original moment of our quest, one could trace the whole curve of our growth that is likely to emerge, with its ups and downs. Yet it cannot tell all as long as there are unknown depths of potentiality and free will in a human being.
A statement in The Morning of the Magicians suggests that as long as men want something for nothing, money without work, knowledge without study, power without knowledge, virtue without some form of asceticism, so long will a thousand pseudo-initiatory societies flourish, imitating the truly secret language of the “technicians of the sacred.” There must be some reason why the integrity of the quest requires that no false flattery be made to the weaker side in every man. The Voice of the Silence tells us early on: “Give up thy life, if thou would’st live.” That side of you which is afraid, which wants to be cajoled and flattered and promised, which would like an insurance policy, must go, must die. It is only in that dying that you will discover yourself. We all limit ourselves. We engage in a collective act of daily self-denigration of mankind. We impose, in addition to our tangible problems, imaginary and insurmountable difficulties owing to our dogmatic insistence on the finality of our limitations.
The Wisdom-Religion is transmitted so as to restore in the human being, and collectively in the world, the reality of the perfectibility of man, the assurance that men are gods, that any man is capable of reaching the apex, and that the difference between a Buddha or a Christ and any one of us is a difference of degree and not of kind. At the same time it shows that the slaying of the dragon, the putting of the demon under the foot, the command of the sovereign will of the Adept, “Get thee behind me, Satan,” are heroic deeds every one of us could accomplish. Potential gods could also become kings. Every man could be a king in his own republic, but he can only become a king and eventually a god if he first experiences the thrill of affirming what it is to be a man – man qua man, one who partakes of the glory, the potentiality, the promise and the excellence of human nature, one who shares points of contact with the mightiest man of meditation. He must understand what the power of his thought can do, and discern a connection between the imagination of children and the disciplined imagination of perfected teachers.
With this exalted view of the individual embodiment of the collective potentialities of man, a person can say, “I’m proud to be a man and man enough to give myself a minimum of dignity. I’m willing to be tried, to be tough, to go through a discipline. I’m willing to become a disciple, and dissipate that portion of myself which is pretentious, but which is also my problem and my burden – like the donkey the man carries on his back in the Japanese fable – instead of making it an ever-lengthening shadow by walking away from the sun. I can make that shadow shrink by walking towards the sun, the Logos reflected in the great teachers, which is real and in me and every single living being.” This is a great affirmation. To make it is profoundly important. It is to affirm in this day and age that it is meaningful for a man to give up lesser pretensions and engage in what may look like presumption, but is really an assertion in his life that he can appreciate the prerogative of what it is to be a manushya, a man, a self-conscious being. That is a great step on the path of progressive steps in meditation and self-study.
So far all that has been said is about beginnings, but this really is an arena where the first step seems to be the most difficult. Also, it is a matter of how you define the first step. An analogy may be made here with our experience in the engineering of flying machines. The designs were there; the diagrams were there; the equations were there; the knowledge of what is involved in maintaining a jet engine at high altitudes was there. The tough part was the take-off and landing problem. We now know more widely, in an age when people turn in desperation to a variety of drugs, that it is very difficult to have control over entry into the higher states of consciousness in a manner that will assure a smooth re-entry into ordinary life. It is because of the take-off and landing problem that we need both to be very clear about our beginnings and also to see the whole quest as a re-sharpening of the integrity of the beginning, in relation to meditation and self-study.
In the Gelukpa schools one would be told to spend a lot of time expanding compassion but also meditating on meditation. What is one going to meditate on? Meditate on meditation itself. Meditate on men of meditation. In other words, the more you try to meditate, the more you realize that meditation is elusive. But this is an insight that protects you from self-deception. Ultimately, the entire universe is an embodiment of collective mind. Meditation in its fullness is that creative power of the Platonic Demiurge, of the Hindu Visvakarman, of the Logos of the Gnostics, which could initiate a whole world. That initiation or inauguration of a world is a representation of the mighty power of meditation. You can become, says The Voice of the Silence, one with the power of All-Thought, but you cannot do so until you have expelled every particular thought from your mind-soul. Here is the philosophical and cosmic basis of meditation in its fullness. All meditations can only be stepping stones towards a larger meditation. What will give us a gauge of the quality, strength and meaningfulness of our power to meditate, and of our particular meditations, is our ability to harvest in the realm of self-knowledge that which can be tested in our knowledge and understanding of all other selves. To put this in another way, if to love one person unconditionally is so difficult for us, how extraordinarily remote from us seems to be the conception of those beings who can unconditionally love all living beings. We cannot do it even with one. Now someone might say, “No, but I can do it with one or a few sufficiently to understand in principle what it would be like to do it for all.” Someone else might say, “Oh, when I look at my life I find that I don’t know what it is fully to love any one, but I do know that somewhere in my loneliness and pain I feel the closeness of anonymous faces, a silent bond of brotherhood between myself and many others.
There are different ways by which we could see in ourselves the embryo of that boundless love and compassion which is the fruit of self-knowledge at its height, where a man becomes self-consciously a universal embodiment of the Logos, having no sense of identity except in the very act of mirroring universal light. There must be a tremendous integrity to a teaching and discipline which says that every step counts, that every failure can be used, and that the ashes of your failures will be useful in regrafting and rejuvenating what is like a frail tree that has to be replanted again and again. But the tree one is planting is the tree of immortality. One is trying to bring down into the lesser vehicles of the more differentiated planes of matter the glorious vesture of immortality, which showed more clearly when one was a baby, which one saluted in the first cry of birth, and of which one becomes somewhat aware at the moment of death.
There is a hint at the moments of birth and death, something like an intimation of the hidden glory of man, but during life one is not so awake. This becomes a problem of memory and forgetfulness. The chain of decline is started. It was classically stated in the second chapter of the Gita: “He who attendeth to the inclinations of the senses, in them hath a concern; from this concern is created passion, from passion anger, from anger is produced delusion, from delusion a loss of the memory, from the loss of memory loss of discrimination, and from loss of discrimination loss of all!” Every man is fragmenting himself, spending himself, limiting himself, finitizing himself, localizing himself, to such a degree, with such an intensity and irregularity, and such a frenetic, feverish restlessness, that he is consuming himself. Physiologically we know that we cannot beat the clocktime processes of the changes in the physical body. Therefore we cannot expect to find the elixir of immortality on the physical plane. But we all know that by attending to the very process of growth and change, and by awareness of what happens to us in sickness, that we do have some control and can make a difference by our very attitude and acceptance of the process. If you are very ill, by worrying about it you are going to make yourself worse, but there are people who are really quite ill, who by acceptance have gained something of the aroma of well-being.
These are everyday facts having analogues and roots in a causal realm of ideation and creative imagination which gives shape and form to the subtle vehicle, through which a transmission could take place of the immortal, indestructible and inexhaustible light of the Logos which is in every man and came into the world with every child. It is the radiance of Shekinah, the nur of Allah, the light of St. John. It is a light that looks like darkness and is not to be mistaken for those things that have a glamour on the sensory plane. To bring it down or make it transmit through the causal realm and become a living tejas or light-energy issuing forth from the fingers and all the windows and apertures of the human body is, of course, asking for a great deal. But what one is asking is meaningful, and we have got to try to understand.
It is so important in this quest to keep asking questions, both about apprenticeship in meditation and the repeated attempts and failures at gaining self-knowledge, that this in itself brings about a great discovery. There is a critical factor or determining role that may be assigned to what The Voice of the Silence calls the principle of sifting. “”Great Sifter” is the name of the “Heart Doctrine.”” The ratio between meaning and experience, which in Plato’s definition of insight is the learning capacity of the human soul, is that which enables one man to learn from one experience what another man will not learn in a lifetime. We see this all around us. We often see ourselves repeating the same mistakes and at other points we are relieved that we finally learnt something sufficiently well. That is the x-factor, the mystery of each human being, the capacity to be a learner when it is tough, to say, “I don’t want to kid myself.” In this way a man builds a raised platform of confidence that is authentic and stable because the man at the height of the quest is a man of such supreme confidence that it is no longer personal. It is the confidence of the universe, and he embodies it. He becomes a conscious agent of the collective and creative will in the universe. What this means in another sense is spontaneous forgetfulness of self. He is so assured that he doesn’t have to claim anything. He can forget name and form. He can totally afford not to think of the small self, the little “me,” because he has accepted and inherited, come to embody, renounce and enjoy, the entirety of a universe of infinite possibilities. He acquires the psychological capacity to maintain a meaningful relationship between a universe of ontological plenty, analogous to a realm of illimitable light where giving does not deplete, and a universe of scarcity, a region of finite matter where there are hard choices to be made and where to move in one direction is to negate another, to take one thing is to give up something else, and to use time or energy in one way is to deny their use in other ways. Not to see the latter is to be a fool. Not to see the former is to deny oneself the opportunity to enjoy and actualize the potentiality and plenty of the universe in every man.
Instead of being depressed that we cannot really do more than meditate in small ways and that we are liable again and again to get into the cuckoo cloud of fantasy which we have to give up, we must say, “I will persist.” What is important in meditation is continuity of consciousness. All attempts at meditation are merely fumbling attempts at building a line of life’s meditation. A being who does this fully, like the Buddha, could say when asked whether he was a man or a god, “I am awake.” To be fully awake is difficult. We are partly awake and partly asleep. One only fully meditates when one is fully awake and one cannot be fully awake except in relation to the One which is hidden, the supreme reality which has no form, which will never show its face, and yet which can include all faces and assume all forms. One is fully awake only when one can know proportionality, and accurately assign relative reality to everything. One must be able to say, “Yes, that’s true. I can understand Eichmann. I know there is that in me which can be the embryo of a Hitler. I also know there is that in me which makes me feel close to Christ.” A man can then expand his conception of the Self, so that nothing outside annoys or attracts him of which he cannot see in himself exact and genuine analogues. He can also say, “Somewhere I understand, at the very root of my nature, what it would be like to visualize the Golden Age where all men are consciously and continually bathing in the noon-day glory of the Divine.” As Paul Hazard said: “As long as there are children, there will be a Golden Age.” All of us can attempt to make mental images of the Golden Age, and to do so is deeply therapeutic, individually and collectively.
The Gelukpa tradition, which seems so demanding, has points of contact for all of us with our daily lives. One could say that to meditate is to remove hindrances to continuity of consciousness caused by the modifications of the mind. We do have to go on doing this again and again. You do it much better when you sit down to it and prepare for it properly, but above all you do it best when you meditate on universal good, as Plato taught. When you sit down to meditate on universal good – which you cannot conceptualize and which includes and transcends all conceptions of welfare and particular goods – you can free yourself from a great deal of tension. But you cannot stay there very long without the danger of falling asleep, of becoming passive, of fantasizing. You have to pull out at the right time. You do not want to dilly-daily, least of all to be anxious and settle for imitations. You want the real thing even if for a moment. The more you do this, the more it becomes like breathing. You do not have control over breathing, but fortunately most of the time your breathing can take care of itself.
What about mental breathing? That is where discipline is needed in regard to meditation. You can do something about the disordered, unregulated mental breathing, the way in which you receive the world of objects and in which you forget that awareness which you do have of the One that is hidden. Unless you can regulate this mental breathing, you cannot authentically laugh at and look at the absurdities and weaknesses of your lower self and make it genuinely meaningful for you to say, “I am more than you think. I am more than anyone else understands. And so is everyone else.” Not only that, but this can be extended. One can be convinced in one’s darkest hour, like men in concentration camps, that there is something profoundly precious to one’s own individual sense of being human. One can be proud of what one somewhere knows one has to give to the world, which can be an authentic gift to the whole of mankind. When one can legitimately be proud of that, and increase the content of that knowledge, it ceases to be a feeling. Then one is not afraid of anything in oneself. Then one can understand and rejoice in the statement in the Light on the Path:“. . . no man is your enemy: no man is your friend. All alike are your teachers.”
Life is a school. There is an eternal learning and at any given time you alone can determine how much improved you are as a learner. One comes to see that while the whole of life is a teacher of concentration, that the whole of life also makes it difficult for you to retain the power needed to become continuous in your consciousness. This means that you are both immortal and mortal. To recover immortality while you are aware that you are mortal is not easy. You can do it at one level in one way at one time. You can feel it at some other time in a certain mood. To really do it, however, you have to know it in the classical sense defined by Plotinus – by reason, by experience, and by illumination, independently and by each. You have only half-knowledge otherwise. Knowing it mentally is not enough, though it is important. Knowing it in terms of a peak experience, though very grand, is not adequate to the demands of life. That we may fail to know independently by an appeal to illumination, reason and experience is to say that we know nothing. Yet, what we seek potentially includes all knowledge. These are paradoxes which become realities, truths about consciousness, because consciousness knows no limitations. The power of identification, the power of projection, the power of making yourself, of self-analyzing reflection or svasamvedana, is immense. You can play roles and if you can play every role, you can also play the role of the Christ. You can play the role of the Buddha. But you cannot begin to understand what this means unless you can also recognize what it is to play the role of a Hitler, and furthermore, what it means to be the Kutastha, he who plays no role whatsoever.
There is an integrity to this quest which is coeval with the whole of life. No one can reduce it to a technique. It is a very beautiful teaching. There never could be enough time, nor could there be any meaningfulness in assuming that anyone could ever fully tell anyone else what is involved. In the end each has to plunge into the stream. Every attempt at meditation within the context of universal meditation, and every attempt at self-knowledge within the context of the fullest concept of self-knowledge, is a meaningful stepping-stone. It can be carried forward in a ceaseless process of alchemy. Once we decide not to settle for the easier way out, once we taste the joy of the toughness of the Path, then we also find it is fun. It is enjoyable. One can truly say that he even enjoys knowing his failures. Then one may fall into another trap. One may too much enjoy being aware, but if one does, life will correct. We will suddenly look” and find that we are ready to plunge into the abyss again.
All of these are representations of what in reality is a process of building, out of the repeated dyings of our vehicles, that fabric of stable, subtle, radiant matter which can be inhabited by ceaseless ideation and universal contemplation, so that one can be a man of meditation who can live as and for every other being. You are a Bodhisattva. You can become a Buddha. It is not possible for any of us to say this to ourselves except in the context of some genuine understanding. Otherwise it is false. Hence, of course, we need teachers. The best Teachers give us the confidence that we have access, each uniquely but within ourselves, to that triadic sanctuary within, which becomes the gateway to the cosmic triad. We can then say, as did the ancient Aryans, Atmanam atmana pasya: – “See the universal self through your own immortal self.” The issue is one of reaffirmation but it is a reaffirmation we can receive only from those who, as they affirm it, can make us believe. Of this we could never be judges, because we would never know whether the problem was in us or in them. But if we are sufficiently in earnest we will know, even though we will make mistakes. We will say, “This is real. This not only speaks to me; this speaks within me. I am hearing a voice which is the voice of my own Self.” When this becomes real for a man, then indeed he is blessed. He enters that kind of initiation and reaches that threshold beyond which the quest will be extremely challenging, but from which he cannot fall back.
There is such a point. To reach that point is possible. This is the great priceless boon of learning the truth about meditation and the Self that all the great texts give, which was for long periods of time used as the basis of a discipline in secret sanctuaries of initiation, and which we have in The Voice of the Silence, the voice of Brahma Vach. It is possible for any person to make the wisdom of this book a living power in his life. Then he does not have to be wasting energy and time as to what he thinks of someone else, because that no longer matters, since there is no longer any “someone else.” He has become the One. The seeker has become the object of his quest. There is no gap between himself as a knower and the known and the knowledge. The three are in one. They are all in one at the beginning, but unconsciously to him. Self-consciously they become one again. Until he reaches that point, or until he makes a proper beginning, let him not waste time running around in circles, expending energy, asking all those kinds of questions which are really the questions of the man who is never going to climb mountains, who is never going to swim, who is never going to walk. The lame cannot be made to walk unless they want to walk upon this path. The sick cannot be healed unless they wish to be healed. Therefore we are profoundly grateful to all those Teachers of Gupta Vidya who once again gave us the knowledge and the assurance, the faith and the conviction, that we are the Path, that we can heal ourselves, and that we can become what we may now think is impossible. We can become that, not for our own sake, but for the sake of all and thereby become guides and exemplars to those who need our help.
Toronto, October 9, 1971
by Raghavan Iyer
Published by permission of theosophytrust.org.