No one can separate himself from the meanest and most wretched of the earth. As soon as human beings utter the sacred sound of the AUM, yet harbour selfish thoughts and intentions, consolidating them and presuming to judge harshly a single being (let alone those who have played such sacrificial roles throughout eighteen million years), they are warped and self-condemned. They cannot hope to benefit at the moment of death from the regenerative compassion of the Bodhisattvas. It is in blind ignorance that human beings perform these extraordinary antics, becoming mere mediumistic entities, collections of diseased and distorted life-atoms, brought together by a pathetic preoccupation with personal failure. The very idea is false. It is false at the very root. There can be no solace for the individual except in the context of universal enlightenment, universal progress and universal welfare. Any human being not threatened by the fact that other human souls exist, not disturbed by the fact that humanity is on the march, can receive help, but only in proportion under law and provided that he does not ask for any more than he deserves and not at the expense of any other being.

 Thus, when the Avataric affirmation of Krishna is made and humanity is given its warning, this is done with a calm indifference to the opinions of individuals but with an unqualified insistence upon the simple proposition that the whole is greater than the part, that the tree is greater than the branch, that the mighty forest is greater than any individual tree. That eternal principle is the enduring basis of the custodianship of the sacred Mysteries amongst the Brotherhood of Bodhisattvas, who serve Krishna faithfully in ceaseless and effortless devotion, without let or hindrance, “without variableness or shadow of turning”. This principle has been assiduously upheld without exception in every ancient nation and civilization of the earth, and it will not be forgotten in the future. The doors of the Mystery Temples must remain forever sealed, except to those whose Buddhic intuition resonates to the larger vision, the deeper purpose of all humanity.

 All ancient nations knew this. But though all had their Mysteries and their Hierophants, not all could be equally taught the great metaphysical doctrine; and while a few elect received such truths at their initiation, the masses were allowed to approach them with the greatest caution and only within the farthest limits of fact. ‘From the DIVINE ALL proceeded Amun, the Divine Wisdom . . . give it not to the unworthy,’ says a Book of Hermes. Paul, the ‘wise Master-Builder,’ but echoes Thoth-Hermes when telling the Corinthians ‘We speak Wisdom among them that are perfect (the initiated) . . . divine Wisdom in a MYSTERY, even the hidden Wisdom.’

H.P. Blavatsky

 The golden tones of the humanity of the future have already begun to ring out around the globe, and have been greeted with gladness in the hearts of myriads of unknown human beings in every land. For those who have not yet felt it fully, or only intermittently within themselves, the problem is tunnel vision, an inability to see beyond and outside the narrow horizon of one’s own myopic perception. This tunnel vision is a great obstacle to each and every one who wishes to come out of the multitude, especially in this extremely visual culture, descended from the peasants of the earth. In narrowness and instantaneity there is no basis for growth and enlightenment. The eyes and ears are proverbial liars. Rather, one must learn to use the eye of mind, to awaken the eye of the soul. Above all, in mystic meditation one must draw within one’s own sanctuary in one’s inmost heart, because only there can one come closer to the Logos in the Cosmos, closer to the living god in every man, woman and child on this earth. Many people are ready for this, now more than ever. But there are also, alas, some who are part of the sickness of the past.

 Each human being, as a self-determining agent, is responsible for the opportunities and obstacles of his own making. Therefore, each must learn that to wish all human beings well means to hope that everyone may become a friend of the best in himself, may draw apart from the snake of separateness and the slime of selfishness, and emerge from the pit of ignorance, learning instead to use the senses and organs, and especially the sacred organ of the Logos called the tongue, on behalf of universal good. Yet, one cannot learn to affirm the authentic accents of human brotherhood all at once. Those who have made resolves to do so should not expect that they are abruptly going to become new people. At the same time, new beginnings are indeed possible.

 All human beings know that they have had many opportunities to make some small difference to the quality of their life and consciousness. It is possible to make a much greater difference in the presence of the Guru and the Divine Wisdom, especially if one makes use of every opportunity, in the dawn and at twilight, at midday and perhaps even at midnight. Everyone can find some few moments during the day to devote himself to the sacred purpose of self-regeneration. That is the critical message of metapsychology. And that is why the opportunity is given to various individuals, though they may be ignorant of the ABCs of the Sanatana Dharma, to do that which over a hundred years very few could do effectively, to study Gupta Vidya, the Secret Doctrine, in a way that provides the basis for meditation. When the teachings are meditated upon daily, in conjunction with the use of bija sutras (mantrams given for the sake of creating a current that may be carried throughout the day), together with self-correction, hope is awakened. Regardless of the gravity effect from the past, individuals may make a new beginning; the more that beginning is made on behalf of all that lives, the more that beginning will become a holy resolve. It will be blessed by all the gods and guardians of the globe, and by the Avatar of the age.

 This has nothing to do with nineteenth century rituals and Victorian habits, with slavish adherence to calendars and clocks. No one need labour under false burdens of expectation and regret bolstered by pseudo-psychological theories of human nature. These are but the rationalizations and residues of the failure of individuals to sort out their own lives, to see and acknowledge the nature of their obligations, needs and wants. Today, all over the globe, more courageous men and women than ever before are preparing themselves to become true learners and have already sensed and saluted in their hearts a new current of global awakening. Seeing beyond roles and discerning the principles of metapsychology within their own experience, by honest and voluntary work they are making their own modest but genuine contributions to the whole, thus inserting themselves into the humanity of the future and quietly unravelling the spiritual promise glimpsed in the vigil night of meditation.

 The quintessential meaning of the contemporary revolution in human self-awareness is contained in the metapsychological teachings that are the basis of Buddhi Yoga. The moral diversity human beings exhibit, ranging from pure compassion to abject selfishness, is to be understood in terms of the distinction between human individuality and its transitory mask, the personality. The tendency of the outward character is determined by the inward polarity of Manas. As H.P. Blavatsky explains:

 The mind is dual in its potentiality: it is physical and metaphysical. The higher part of the mind is connected with the spiritual soul or Buddhi, the lower with the animal soul, the Kama principle. There are persons who never think with the higher faculties of their mind at all; those who do so are the minority and are thus, in a way, beyond, if not above, the average of human kind. These will think even upon ordinary matters on that higher plane.

H.P. Blavatsky

Raghavan Iyer
The Gupta Vidya III