Theosophical Society,
H P Blavatsky
A visitor from one of the other planets of
the solar system who might learn the term Mahatma after arriving here
would certainly suppose that the etymology of the word undoubtedly inspired
the believers in Mahatmas with the devotion, fearlessness, hope, and
energy which such an ideal should arouse in those who have the welfare of the
human race at heart. Such a supposition would be correct in respect to some,
but the heavenly visitor after examining all the members of the Theosophical
Society could not fail to meet disappointment when the fact was clear to him
that many of the believers were afraid of their own ideals, hesitated to
proclaim them, were slothful in finding arguments to give reasons for their
hope, and all because the wicked and scoffing materialistic world might laugh
at such a belief. The whole sweep, meaning, and possibility
of evolution are contained in the word Mahatma. Maha
is "great," Atma is
"soul," and both compounded into one mean those great souls who
have triumphed before us not because they are made of different stuff and are
of some strange family, but just because they are of the human race.
Reincarnation, karma, the sevenfold division, retribution, reward, struggle,
failure, success, illumination, power, and a vast embracing love for man, al1
these lie in that single word. The soul emerges from the unknown, begins to
work in and with matter, is reborn again and again, makes karma, developes the six vehicles for itself, meets retribution
for sin and punishment for mistake, grows strong by suffering, succeeds in
bursting through the gloom, is enlightened by the true illumination, grasps
power, retains charity, expands with love for orphaned humanity, and
thenceforth helps all others who remain in darkness until all may be raised
up to the place with the "Father in Heaven" who is the Higher Self.
This would be the argument of the visitor from the distant planet, and he in
it would describe a great ideal for all members of a Society such as ours which
had its first impulse from some of these very Mahatmas. Without going into any argument further
than to say that evolution demands that such beings should exist or there is
a gap in the chain -- and this position is even held by a man of science like
Professor Huxley, who in his latest essays puts it in almost as definite
language as mine -- this article is meant for those who believe in the
existence of the Mahatmas, whether that faith has arisen of itself or
is the result of argument. It is meant also for all classes of the believers,
for they are of several varieties. Some believe without wavering; others
believe unwaveringly but are afraid to tell of their belief; a few believe,
yet are always thinking that they must be able to say they have set eyes on
an Adept before they can infuse their belief into others; and a certain
number deliberately hide the belief as a sort of individual possession which
separates them from the profane mortals who have never heard of the Adepts or
who having heard scoff at the notion. To all these I wish to speak. Those
unfortunate persons who are ever trying to measure exalted men and sages by
the conventional rules of a transition civilization, or who are seemingly
afraid of a vast possibility for man and therefore deny, may be well left to
themselves and to time, for it is more than likely they will fall into the
general belief when it is formed, as it surely will be in the course of no
long time. For a belief in Mahatmas -- whatever name you give the idea
-- is a common property of the whole race, and all the efforts of all the men
of empirical science and dogmatic religion can never kill out the soul's own
memory of its past. We should declare our belief in the Adepts,
while at the same time we demand no one's adherence. It is not necessary to
give the names of any of the Adepts, for a name is an invention of a family,
and but few persons ever think of themselves by name but by the phrase 'I am
myself.' To name these beings, then, is no proof, and to seek for mystery names
is to invite condemnation for profanation. The ideal without the name is
large and grand enough for all purposes. Some years ago the Adepts wrote and said to
H.P.B. and to several persons that more help could be given to the movement
in All effects on every plane are the result
of forces set in motion, and cannot be the result of nothing, but must ever
flow from causes in which they are wrapped up. If the channel through which
water is meant to flow is stopped up, the water will not run there, but if a
clear channel is provided the current will pass forward. Occult help from
Masters requires a channel just as much as any other help does, and the fact
that the currents to be used are occult makes the need for a channel greater.
The persons to be acted on must take part in making the channel or line for
the force to act, for if we will not have it they cannot give it. Now as we
are dealing with the mind and nature of man, we have to throw out the words
which will arouse the ideas connected with the forces we desire to have
employed. In this case the words are those which bring up the doctrine of the
existence of Adepts, Mahatmas, Masters of wisdom.
Hence the value of the declaration of our belief. It arouses dormant ideas in
others, it opens up a channel in the mind, it serves to make the conducting
lines for the forces to use which the Mahatmas wish to give out. Many
a young man who could never hope to see great modern professors of science
like Huxley and Tyndall and Darwin has been excited to action, moved to self-help,
impelled to seek for knowledge, by having heard that such men actually exist
and are human beings. Without stopping to ask if the proof of their living in
And if we look over the work of the Society
we find wherever the members boldly avow their belief and are not afraid to
speak of this high ideal, the interest in theosophy is awake, the work goes
on, the people are benefitted.
To the contrary, where there are constant doubt, ceaseless asking for
material proof, incessant fear of what the world or science or friends will
think, there the work is dead, the field is not cultivated, and the town or
city receives no benefit from the efforts of those who while formally in a
universal brotherhood are not living out the great ideal. Very wisely and as an occultist, Jesus said
his followers must give up all and follow him. We must give up the desire to
save ourselves and acquire the opposite one, -- the wish to save others. Let
us remember the story in ancient writ of Arjuna,
who, entering heaven and finding that his dog was not admitted and some of
his friends in hell, refused to remain and said that
while one creature was out of heaven he would not enter it. This is true
devotion, and this joined to an intelligent declaration of belief in the
great initiation of the human race will lead to results of magnitude, will
call out the forces that are behind, will prevail against hell itself and all
the minions of hell now striving to retard the progress of the human soul. The Path, March 1893 W. Q. JUDGE |
Theosophical Society,