London Lectures of 1907 by Annie Besant (little readers TXT) 📕

means that we shall be its forerunners, its heralds, that we shall be the messengers whose feet shall be fair upon the mountains, telling of the coming of a greater man, of the birth of a more spiritual humanity. And even supposing that, accepting that ideal, we fail, supposing that we are not strong enough, and wise enough, and unselfish enough, to do it, then, then--if I may quote the words of Giordano Bruno--"It is better to see the Great and fail in trying to achieve it, than never to see it, nor try to achieve it at all."



The Relation of the Masters to the Theosophical Society

Those of you who have been present in the Queen's Hall on Sunday evenings will remember that I spoke there a fortnight ago on "The Relation of Masters to Religions." There, of course, I dealt with the subject in the most general possible way, while here I propose to deal with it more closely; but I must ask all of you, as I asked you last Thursday and the preceding Thursday, to remember that in dealing with the Theosophical Society we are only dealing with one part of a world-wide and, as I might say, century or millennium-wide story--the story, practically, of the relation of the spiritual world to the physical. Although I am now going to deal specially with the relation of the Masters to our own Society, I would ask you all to bear in mind the more general relation of which I have spoken elsewhere. I do not want to repeat what there I said, but I want to recall to your minds the leading principle that the Theosophical Society cannot claim an exclusive right to any special spiritual privilege, that the spiritual privileges that it enjoys are part of the general spiritual heritage of the world, and that you have to consider any special case in relation to those general principles. So that in thinking of the Masters in relation to our own Society, we must bear in mind how very wide are their relations to all great spiritual movements, to all religions, and that all who are spoken of in the different faiths as Founder or Founders of a particular religion would fall under the name, Master.

Now I was hesitating a moment in completing that sentence, because one almost has to explain that in thus using the word one is including in it a little more than is included under the term in the special significance with which we are going to use it now; for in the case of the religions of the Hinḍus, the religion of the Buḍḍhists, and the religion of the Christians, when we speak of the Founder of each of these religions, we are speaking of great personages who, in the Occult Hierarchy, are higher than those whom we call Masters: in the case of Hinḍuism, the Manu, who is the Lord really of the whole of the Fifth Root Race; in the case of Buḍḍhism, the Buḍḍha, who is a teacher of all gods and men before He takes up His place as the illuminated, the supreme Buḍḍha. And in the case of the Christian Religion also, there is something peculiar in the life of the Founder. You have there, in the first place, a being whom we call by the name Jesus, in himself a disciple, but living in the world at that time under exceedingly strange and peculiar conditions. Some of you may have read with some amount of care that section of the third volume of _The Secret Doctrine_ which is called "The Mystery of the Buḍḍha." I am bound to confess that as it stands there it is very confused, partly intentionally, I think, on the part of the writer, but also partly in consequence of the fact mentioned in that volume, that you have there put together a large number of fragments, and they were put together by myself at a time when I knew very much less of the arrangement, so to speak, of those relationships between the higher and lower worlds than I do now. Hence there is some darkness there that belongs to the subject, and some that belongs to the incompetence of the compiler. The result of the two together is a good deal of confusion to any student who has not the key to it. I am only concerned for the moment with one of these statements, with what are called "the remains of the Buḍḍha"--not a very comfortable name, because it gives one the idea of a corpse--that is, empty bodies of the Buḍḍha on the various planes. Those have been preserved on the higher planes for special purposes, and are occasionally used under very peculiar conditions, when subtle bodies of a very pure and very lofty character are needed for some particular purpose. Now in the case of Him who was known as Jesus, the subtle bodies were these particular bodies that are kept on the higher planes, and He was allowed to use these for a number of years, holding them, as it were, as tenant for the great personage who was to take possession of them later. Then came the lofty being known as the Boḍhisaṭṭva, who took possession of these vehicles which had thus been kept ready for Him, and He who was the disciple and now is the Master Jesus took birth later as Apollonius of Tyana, and so passed onwards step by step until he became one of the Masters of the Wisdom.

I made that slight digression because otherwise I should have conveyed a slightly false impression by the phrase "all Founders of religions." We mean amongst ourselves by the word "Master," when used accurately, a very distinctly marked rank in the Occult Hierarchy; He is a being who has attained what is called "liberation" in the East, what is called "salvation" in the West; a being whose soul and Spirit have become unified, who lives consciously on the highest plane of our own universe--the fivefold universe--and whose centre of consciousness is on the âṭmic, sometimes called the nirvâṇic, plane. Living in full consciousness on that plane, He has no sense of bondage in any form with which He may ally Himself. He has passed during His Arhaṭship beyond all desire for life in form, or life out of form. He has thrown away those fetters; together with the limiting "I-making" faculty, the limit of individuality, that also has gone. His consciousness, then, working on this âṭmic plane, works indifferently up and down through all the five planes, and the whole of these together form to Him but a single plane, the plane of His waking consciousness. That is an important point to remember, for there is often a certain confusion of thought with regard to this term "waking consciousness." It ought not to mean simply the consciousness that you and I may have as waking consciousness, confined to the physical world; but the consciousness which--enlarging stage by stage as the active centre of consciousness rises through the planes inwards--is aware of all which is below that centre; and is aware thereof without it being necessary for the person to leave the physical body, in order that that consciousness may be in an active and working condition. The waking consciousness is the normal, daily consciousness, and may include the physical plane; or physical and astral; or physical, astral, mental; one more when you take in the buḍḍhic; one more when you take in the âṭmic; and provided that the person whose consciousness is spoken of does not need to leave his active body, his body of action, in using his consciousness on any of these planes, does not have to throw the body into trance in order to be conscious on any or on all of them, we speak always, then, of that consciousness as being "his waking consciousness." Some disciples, for instance, will often include in the waking consciousness the astral, mental, and even buḍḍhic planes; but it is characteristic of the Master alone that He unites in His waking consciousness the whole of the five planes on which our universe is gradually unfolding. So that we may define the position of the Master, for the moment, as that of a Person who has reached liberation; the meaning of that being that he is living in the Spirit consciously; that he is in conscious relation to the Monad, above the âṭmic plane; his centre of consciousness is there, and as the result of the centre of consciousness being in the Monad, the whole of the five planes become part of his waking consciousness. As regards the bodies there is also a difference: the whole of the five bodies of these planes act for Him as a single body, His body of action. That does not mean, of course, that He cannot separate off the parts if He needs to do so; but it means that in His ordinary, normal condition, the whole of His bodies are only layers of a single body, just as much as solid, liquid, gases, and ethers, for you and me, form our physical body, and we need not trouble to distinguish the matter belonging to one sub-plane or another. So to the Master, the matter of the whole of these planes forms His body of action, and although He is able to separate one part from another if he desires, normally He will be working with the whole of them together, and the whole will constitute the instrument of His physical or waking consciousness.

It is hardly necessary to add to that definition that He is one who is always in possession of a physical body; it is implied in the very description I have been giving. That part of it is important only, or chiefly, when you are considering the question of liberation in relation to a number of different classes, as we may say, in this great Occult Hierarchy, the names in the West are not familiar, and there is no particular need to trouble you with them for the moment in the Samskṛiṭ form. Speaking generally, you have a class I have just alluded to, the Masters who possess the physical body, and another who are without that body, and are therefore not called Jîvanmukṭas (the name you so often find in our books in relation to the Masters) but Mukṭas, with a prefix which means "without a body." Then again you may have other classes, Beings who perform various functions in the universe; some, for instance, animate the whole of the physical universe, and are distinguished as being what is called blended with matter, the class that gives the sense of life, of consciousness, to all those things in Nature which so much impress the mind occasionally when we are face to face in solitude with some splendid landscape--some great forest, perhaps, in the silence. We need not go into these various classes; I only mention them in order to separate from the rest that particular class of freed, liberated, or, if you like the Christian term, "saved," persons, who no more need come involuntarily into incarnation, but who are free both as regards consciousness and as regards matter.

Now these great Beings that I have just defined ought to be separated in your thought for a very practical reason that we shall see in a moment; they ought to be separated in your thought from those still mightier Beings in the grades of the Occult Hierarchy that stretch further and further upwards into the invisible worlds. For you lose a great deal practically when you mass the whole of them together, and fail to recognise the particular function of a Master, as regards the world in which He voluntarily takes incarnation. It is the kind of distinction that we have sometimes put