Judge W.Q. - Answers to Questioners

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A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

Answers to Questioners

William Quan Judge

(November, December 1887)

The first installment of the "Zadok" question-and-answer department announced the previous month: on celibacy and spiritual attainment, vegetarianism, whether one can be an occultist without consciously experiencing the Astral, and the two paths of out-of-body travel.

Publications:

• The Path, vol. II, no. 8, November 1887, pp. 249-251
• no. 9, December 1887, pp. 278-281

Read:

• Electronic journal edition in Teopedia

CTD entry in Russian: Джадж У.К. - Ответы спрашивающим

DATA

Title for references: Judge W.Q. - Answers to Questioners
Short description: The first installment of the "Zadok" question-and-answer department announced the previous month: on...

William Quan Judge

Answers to Questioners

Signed "Zadok," the pseudonym established the previous month in "Notice to Inquirers" (October 1887). The December installment's final answer is signed "Julius," a pseudonym of Julia Keightley; the rest are signed "Zadok."

249 The notice published last month, that questions might be asked, addressed to "Zadok," has elicited several queries, from which we select the following. Hereafter "Zadok" will continue his answers, but they will be given through the Path's columns, except where their private nature may call for personal correspondence.

From C.

1st. Is celibacy necessary to the highest spiritual life and attainment. Is this your idea of true occultism?

Answer—By no single way is the highest spiritual life attained. The highest Adept and the highest occult student, have at some time been wedded to woman. The highest attainment is never reached until a man has passed through this experience. Under certain conditions and at a certain time celibacy is a great aid, but if the student is wedded then it is his duty to continue in that condition, and instead of proving a barrier it will be an assistance to his progress if he rightly comprehends its significance. All the lessons which are taught the true occult student are given in daily life and through nature's laws. The celibate loses some of these lessons—lessons which he must inevitably learn—because he violates a great law of nature.

The result of celibacy is that the student works by intellect alone. It is necessary for true occult work that the heart be used also. One of the greater of the "mysteries" can never be learned by the celibate, for he never stands as hand in hand with God a controller of a creative force.

250 2d.—Is a purely vegetable diet indispensable to a high and serene spiritual life?

Answer.—One might eat grass, grain and turnips, a million years, but that of itself would not produce a high or serene spiritual life. All these things are aids, not necessities.

If the physical condition is such that animal food can be dispensed with, or without disturbing other people or neglecting the labor given, then it is wise to do away with it. The physical is thereby purified, making it less gross, material and animal like. But "one man's meat is another's poison." Use that which seems the wisest to you. "It is not that which goeth into the mouth but that which cometh out that defileth a man." The right thought, the proper motive, the true Will have more to do with true Occultism than any exterior acts or practices. Fraternally,

Zadok.

From T.

1st.—Am I the result of a series of existences or a series of co-existences?

Answer.—That which is known as you is the result of one continuous existence of an entity. Your present body and your soul (or the personality) are the results of a series of existences. Your Karma is a result of co-existence. The individuality, or spirit, is the cause of the soul and personality, or what is called "you". You are the manifestation of an entity and are the result of many appearances of that entity upon this stage of action in various personalities.

2d.—May one walk for any distance along the Path without being able to see into the Astral Light, or without recognizing anything extraordinary?

Answer.—One may journey an entire life time on "The Path" and not see into the Astral Light consciously. All men see into it, for all who dream are looking there, the body being asleep and not receptive. One may journey a long distance and not see, for all do not work in the same manner. Some may hear "ages before they see," or may feel a long time before either seeing or hearing. The tool most efficient at a certain period is the one used.

We may journey the entire way without recognizing anything extra-ordinary. The most extraordinary things are found in the most ordinary, and are overlooked because of their seeming familiarity. When the understanding is directed to the natural, one finds the supra-natural or supra-human things.

251

All questions are vital so long as they remain unsolved but all will be answered. It requires patience in ourselves, for many times the answers do not come until years after the question has been propounded. If I can be of further use to you please consider me at your service.

Zadok.

From J. V.

"There are two ways to ascend and descend, the direct and indirect." Tea Table, Oct. Path. 1st. What are these ways?

Answer—The thistle down is blown hither and thither with every breath of wind: The arrow speeds straight to the mark from the powerful bow.

The indirect way is that of the thistle down; the Astral going out when the body is asleep, does so in a diffused condition—a passive state—with no adequate force to control it or master unseen forces. It floats at the mercy of every current in the Astral, gleaning here and there as a butterfly but taking the good and bad indiscriminately. It may reach high spheres, but is more likely to remain in those nearest the physical. This way is traveled by all when asleep, and there dreams are made. It is the passive state where desire is the ruler, and is sometimes traveled in the waking conscious state, but is uncontrollable and unreliable.

The direct way is that of the arrow from the bow. The Astral speeds directly to the sphere which holds the knowledge it is to receive. It does so in obedience to an irresistible force—the Will: Will in accordance with divine law. It is concrete going and returning in obedience to this force, bringing little with it from intermediate spheres other than that for which it is seeking. This occurs in dreamless slumber and the knowledge acquired is not communicated in a dream. This way is travelled in the conscious state for it is the way of the student of the Occult. Unless the man's thought and motive are pure, he is incapable of using the true will, and his Astral goes where other will's or forces drive it. It pauses when other forces interfere—learns from the place it happens to be in, and brings back a horrible jumble sometimes.

2d. Where do these ways lead?

One way leads to Theosophia—Illumination—when travelled awake or asleep.

The other to consideration of self—ordinary living with its erroneous conceptions—as an Occult way, to love of phenomena and spiritism.

They lead to spheres within the astral, for the astral body passes not beyond astral limits. Only when the soul is freed from the astral and material bodies does it pass to higher spheres. These ways also lead to planets, stars and other worlds, for all these may be within the astral of this globe.

Zadok.

---

278

From C. H. V.

"Apollonius is said to have worn a mantle of wool to aid in insulating himself from the astral currents." Has wool in itself any such property as is seemingly ascribed to it? The question has this value, perhaps, whether the occult laws which govern the merely physical regulation of the toiler toward adept-ship, may not be of great value from a sanitary point of view and form, if properly understood, a useful medical creed.

Answer.—Wool in itself has no especial occult power. It is a non-absorbent to the exhalations of the human body; is lighter, cooler in hot and warmer in cold weather than any other fabric. The late discoveries of a German scientist prove it the best of all materials from a sanitary point of view. It is a conductor for electricity and other unseen forces. Apollonius, as well as other occult students, knew its value and uses. Being a student of nature's laws he was well aware of nature's requirements. Upon the knowledge gained by occult students touching the human body are founded all the schools of medicine. Bathing is essential, a woolen dress where permissible, as little animal food as possible, a sparing diet at best—a high ideal—an exalted motive and strong will, a total forgetting of self otherwise, and neither elementals or human beings will oppress one.

From J. C. V.

What is the true Will? Is it a faculty of the soul? How is it one with the Divine Will and how may we make our will at one with the Divine? Is it something which now we know not, or may we perceive its germ in our own Will, or is it an instinctive movement of the soul?

Answer.—The will as known to man is that force which he exerts for the accomplishment of his aims—he uses it blindly and ignorantly—and self is always the one for which he uses it. It is used as a brute force. As ordinarily used it has little tendency to lift the personality farther than the attainment of material results. It has for its source, the lower elements of the soul. The true will is a concentrated force working steadily yet gently, dominating both soul and person, having its source in the spirit and highest elements of the soul. It is never used for the gratification of self, is inspired by the highest of motives, is never interposed to violate a law, but works in harmony with the unseen as well as the seen. It is manifested through the human will for things visible.

(2.) It is more than a faculty of the soul, for it is the soul at work. The spirit is unmanifest except through the soul. The soul manifesting the 279 spirit is the true will. The human will is the lowest form of this manifestation.

(3.) As the true will is the manifestation of the spirit through the soul, it must be at one with the divine, inasmuch as the spirit is the divine in man. It is the God in man, a portion of the all-pervading. Asserting itself through the soul, the true will is brought forth and in truth we say, "It is the will of God." We may make our finite wills at one with the divine by elevating our aim, using it for good or in the search for God, in striving to find how to use it in harmony with the laws of God. By proper use in the right direction the human will becomes purified, elevated, and being exerted only in conformity with our highest ideal, eventually becomes at one with the highest in man.

In our ordinary material state we know only the human will. Through the human will we reach the divine will. We become aware of the true will through the ordinary will just as we become aware of the soul through the body. It is not instinctive of the soul. The soul is father of the human will—the spirit is father of the true will.

From E. L. T.

"A great deal depends on purity of thought and motive," Oct. Path, p. 220. Please explain what should be the actuating motive in developing psychic capacities.

Answer.—The desire to find God, the desire to know one's self, our possibilities and capabilities, that we may be of true use to the world, these are the motives. The thought should be unselfish, undisturbed by material affairs—free from wonder seeking curiosity, concentrated, and in entire accord with the motive, the search for God.

Is Sinnett's explanation of the origin and extinction of "Intermediate Forms," accepted as being clear and satisfactory by the majority of students who are beginning the study of Buddhism?

Answer.—By the majority who are beginning yes—but not by those who are advanced.

Sinnett claims that Kama Loca is (like earth) a condition of unsatisfied longings, progressive idealization. It might be the "ne plus ultra" at the time of entrance, but how after a period of years?

Answer.—All these states may be entered into while in the body. The condition of unsatisfied longings does not cease except in Nirvana. Beyond a certain point the intellect is useless. Up to and at that point the intellect is increased in its powers. It is never decayed or paralyzed. It is useless because a better tool is used.

Do advanced students contemplate "Rupa Loka" and "Arupa Loka" as 280 at present desirable conditions? If desirable then in what sense: absolutely or comparatively as regards earth life? Is Sinnett's statement of the entire satisfaction of the soul's longings, to be regarded as "Ex Cathedra," or is it only Sinnett's personal conception?

Answer.—All states and conditions above the ordinary material are desirable. In the absolute sense, any "conditioned" existence is undesirable. "Advanced students" try to be free from desires. "Rupaloka" means place of form; "Arupaloka," place of no form. There are many Lokas. His statements are his personal interpretation of the teachings he has received. Read Nov. Path, p. 252.

Are we to understand that the "medium" who provokes a representation of phenomena from departed spirits is thereby riveting the chains by which the said "spirit" is held fast to low conditions?

Answer.—Yes—as you use those words—but I do not call them "spirits."

Is Sinnett's use of the word "spirituality" to be used as synonymous with our word concientiousness?

Answer.—No.

Does he not rather use it in the sense of imaginative or intuitional capacity?

Answer.—No.

How do Buddhists regard this faculty as compared with concientiousness, self-sacrifice and integrity?

Answer.—It is not a faculty. Concientiousness, self-sacrifice, integrity, duty, are all portions of the whole, which is spirituality.

Do they not accord respect and honor to preponderance of intellect over purity of heart?

Answer.—No, they honor intellect when governed by purity of heart.

How can I cultivate thought reading. The impressions received are involuntary?

Answer.—By continual exercise of the power. By concentrated thought in obedience to the will. By purifying the thoughts as well as the body. But your aim must be higher than the mere acquirement of a wonder-working power, or you will fail. With all the power you possess concentrate your thought upon the object you desire, and receive that which is given by what is termed intuition.

Zadok.

From M. E. C.

What steps must I take to open the heart so as to exercise the Will for governing the Astral body?

Answer.—There is but one way to open the heart. That is by living 281 the life. It is a simple matter to govern the will, but this is not the true will. The governing of the Astral body is the smallest of the tasks of the true will. The will should be used to obtain wisdom, and when so used it will control the Astral body without effort. We should exert psychic powers only to benefit others, never to free ourselves from the disagreeable. Let your aim be to find God; your motive, to know yourself for the sake of Theo Sophia and humanity: your desire, to help humanity, and the true Will will be developed, the heart opened and you will not only control the Astral body but all in the Astral. You must seek beyond the Astral for powers, but it is not wise to desire the acquisition of powers. Let your aim be beyond that, and the powers will grow of themselves. If the strong-willed or sick depress you, seek to aid each in some way, forget that you are depressed, forget your self, and they will not affect you. The life of the Occult student is full of sorrow, anguish and depressing influences. These go to make him a student in the Occult. A portion of his training is to become aware of these only in so far as they affect others. As to their affecting his own personality, he does not know they exist. If you desire to help humanity, then you possess the true motive. If you use your will in this cause, wisdom, peace and all the powers will be given.

Zadok.

From Mrs. M. J. G.

"What is the effect of hasheesh?"

Answer—I have had no personal experience of hasheesh. The experiences of others told me, tally in all respects with the descriptions in Confessions of a Hasheesh Eater, by Fitz Hugh Ludlow, who is said to have died from its use. They are most painful at first, in all cases, and after brief pleasures, return again to horrors, while the habit is even more tenacious and ruinous than that of drink.

"Does it open the door of the occult?"

Answer—It does not in any sane sense. Horrible visions or pleasant scenes are encountered but without meaning. As in taking anesthetics, what is felt or seen is valueless and contains no real spiritual teaching, any more than dreams or nightmares, nor can you rely upon seeing even the astral world correctly. You see your own disordered fancy chiefly, and are then in fact, a lunatic in the astral world.

Julius.