Blavatsky H.P. - The Great Paradox: Difference between revisions

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{{HPB-CW-comment|[The authorship -of this article is somewhat uncertain. Some of its sentences and expressions do not seem to be in H. P. B.’s style, yet the “atmosphere” is her own. Bertram Keightley, closely associated with her on the Editorial work connected with Lucifer, definitely states in his Reminiscenses of H. P. Blavatsky (Adyar: Theos. Publ. House, 1931) that besides writing her own Editorials, H. P. B. also wrote “many other articles under more than one nom de plume,” and the one of “Faust,” appended at the end of the present article, may have been one of them.—Compiler.]}}

One startling paradox meets the student at the very outset, and confronts him in ever new and strange shapes at each turn of the road. Such an one, perchance, has sought the path desiring a guide, a rule of right for the conduct of his life. He learns that the alpha and the omega, the beginning and the end of life is selflessness; and he feels the truth of the saying that only in the profound unconsciousness of self-forgetfulness can the truth and reality of being reveal itself to his eager heart.

The student learns that this is the one law of occultism, at once the science and the art of living, the guide to the goal he desires to attain. He is fired with enthusiasm and enters bravely on the mountain track. He then finds that his teachers do not encourage his ardent flights of sentiment; his all-forgetting yearning for the Infinite—on the outer plane of his actual life and consciousness. At least, if they do not actually damp his enthusiasm, they set him, as the first and indispensable task, to conquer and control his body. The student finds that far from being encouraged to live in the soaring thoughts of his brain, and to fancy he has reached that ether where is true freedom—to the forgetting of his body, and his external actions and personality—he is set down to tasks much nearer earth. All his attention and watchfulness are required on the outer plane; he must never forget himself, never lose hold over his body, his mind, his brain. He must even learn to control the expression of every feature, to check the action of each muscle, to be master of every slightest involuntary movement. The daily life around and within him is pointed out as the object of his study and observation. Instead of forgetting what are usually called the petty trifles, the little forgetfulness, the accidental slips of tongue or memory, he is forced to become each day more conscious of these lapses, till at last they seem to poison the air he breathes and stifle him, till he seems to lose sight and touch of the great world of freedom towards which he is struggling, till every hour of every day seems full of the bitter taste of self, and his heart grows sick with pain and the struggle of despair. And the darkness is rendered yet deeper by the voice within {{Page aside|127}}him, crying ceaselessly, "forget thyself. Beware, lest thou becomest self-concentrated—and the giant weed of spiritual selfishness take firm root in thy heart; beware, beware, beware!"

Thus the disciple is torn by doubt. He trusts his teachers, for he knows that through them speaks the same voice he hears in the silence of his own heart. But now they utter contradictory words; the one, the inner voice, bidding him forget himself utterly in the service of humanity; the other, the spoken word of those from whom he seeks guidance in his service, bidding him first to conquer his body, his outer self. And he knows better with every hour how badly he acquits himself in that battle with the Hydra, and he sees seven heads grow afresh in place of each one that he has lopped off.

In breathing we take a certain quantity of air into the lungs, and with this we can imitate in miniature the mighty wind of heaven. We can produce a feeble semblance of nature: a tempest in a tea-cup, a gale to blow and even swamp a paper boat. And we can say: “I do this; it is my breath.” But we cannot blow our breath against a hurricane, still less hold the trade winds in our lungs. Yet the powers of heaven are within us; the nature of the intelligences which guide the world-force is blended with our own, and could we realise this and forget our outer selves, the very winds would be our instruments.

 

So it is in life. While a man clings to his outer self—aye, and even to any one of the forms he assumes when this “mortal coil” is cast aside—so long is he trying to blow aside a hurricane with the breath of his lungs.

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It is useless and idle such an endeavour; for the great winds of life must, sooner or later, sweep him away. But if he changes his altitude in himself, if he acts on the faith that his body, his desires, his passions, his brain, are not himself, though he has charge of them, and is responsible for them; if he tries to deal with them as parts of nature, then he may hope to become one with the great tides of being, and reach the peaceful place of safe self-forgetfulness at last.

{{Style P-Signature|“FAUST.”}}