Damodar K.

Mavalankar a theosophical pioneer

by David Pratt

2003 Online Teoso iska Kompaniet Malm!

"#pplement$
Contemplation by Damodar Correspondence on Contemplation by Damodar The Metaphysical Basis of Esoteric Buddhism by Damodar

%.P. &lavatsky and %.". Olcott sailed rom 'e( )ork or *ndia at the end o +,-,. *n .ebr#ary +,-/ they arrived in &ombay0 (here they established their temporary head1#arters. 2 e( months later0 a yo#n3 %ind# came to help them (ith their theosophical (ork$ Damodar K. Mavalankar. Damodar (as born in a (ealthy &rahman amily at 2hmedabad in "eptember +,4+. %is ather ta#3ht him the tenets o his reli3ion0 and he also received an e5cellent 6n3lish ed#cation. &et(een the a3es o ten and o#rteen0 he devoted himsel to the orthodo5 practices o his aith. 7ater his reli3io#s observances (ere displaced by his academic st#dies0 b#t his reli3io#s ideas and aspirations remained #nchan3ed #ntil mid8+,-/. *t (as then that he came into contact (ith theosophy by readin3 Isis Unveiled. %e applied or membership o the Theosophical "ociety in 9#ly +,-/0 and (as admitted on 3 2#3#st0 a month be ore his ei3hteenth birthday.:+; *n his childhood0 Damodar had a very dan3ero#s illness0 and the doctors despaired o his li e. &#t (hile close to death0 he had a vision in (hich a 3odlike person 3ave him a pec#liar medicine0 a ter (hich he be3an to recover. "everal years later0 (hile meditatin30 he sa( the same person0 and on another occasion the man a3ain saved him rom the cl#tches o death.:2; 2 ter <oinin3 the T"0 he met several members o the %imalayan brotherhood0 in both their astral and physical bodies0 and discovered that the sa3e (hom he had already seen three times (as Mahatma K=th=mi0 (ho became his 3#r#. Damodar be3an to (ork at the T" head1#arters in "eptember +,-/ and took #p permanent residence there in 9an#ary +,,00 a ter he had made the momento#s decision to abandon caste. %e 1#ickly proved himsel to be an ener3etic and devoted (orker. >ol. Olcott (rites$ .rail as a 3irl tho#3h he (as0 he (o#ld sit at his table (ritin30 sometimes all ni3ht0 #nless * ca#3ht him at it and drove him to bed. 'o child (as ever more obedient to a parent0 no oster8son more #tterly sel less in his love to a oster8mother0 than he to %.P.&. . . .:3; Damodar (as made <oint recordin3 secretary o the "ociety0 and helped &lavatsky (ith the 3ro(in3 vol#me o correspondence. %e also became b#siness mana3er o the P#blications Department. The irst iss#e o The Theosophist appeared in October +,-/0 and Damodar soon became a re3#lar contrib#tor on a (ide ran3e o s#b<ects. %e also (rote many letters and articles or other ma3a?ines and ne(spapers. *n an article in the May +,,0 iss#e o The Theosophist0 Damodar (rote$ *t is no e5a33eration to say that * have been a really livin3 man only these e( months@ or bet(een li e as it appears to me no( and li e as * comprehended it be ore0 there is an #n athomable abyss. . . . My aspirations (ere only or more AemindBries :land;0 social position and the 3rati ication o (hims and appetites. . . . The st#dy o Theosophy has thro(n a li3ht over

me in re3ard to my co#ntry0 my reli3ion0 my d#ty. . . . :*t; has ta#3ht me that to en<oy peace o mind and sel 8respect0 * m#st be honest0 candid0 peace #l and re3ard all men as e1#ally my brothers0 irrespective o caste0 colo#r0 race or creed.:C; Dhile on a lect#re to#r in "ri 7anka in +,,00 Damodar0 alon3 (ith &lavatsky and Olcott0 took pansil0 thereby ormally becomin3 a &#ddhist. This (as too m#ch or his amily. %is ather be33ed him to ret#rn home and live (ith his yo#n3 (i e0 to (hom he had been betrothed (hile very yo#n30 and threatened to c#t him o#t o his (ill. &#t Damodar stood irm. %e 3ave #p an income o E00000 r#pees0 made provision or the #t#re o his (i e0 and contin#ed to devote himsel to the theosophic ca#se. Fespondin3 to the complaint o some %ind# theosophists that the mahatmas never comm#nicated (ith them0 Master M stated$ #nless a man is prepared to become a thoro#3h theosophist i.e. to do as D. Mavalankar did0 88 3ive #p entirely caste0 his old s#perstitions and sho( himsel a tr#e re ormer Gespecially in the case o child marria3eH he (ill remain simply a member o the "ociety (ith no hope (hatever o ever hearin3 rom #s.:E; DamodarIs ather0 #ncle0 and an older brother resi3ned rom the T" in early +,,+ and became openly hostile. DamodarIs amily tro#bles0 the p#blic misrepresentation o the acts0 and the res#ltin3 slander directed at the o#nders o the Theosophical "ociety0 ca#sed him to become depressed. On 2E 2#3#st +,,+0 the ollo(in3 letter rom K% materiali?ed be ore his eyes$ Do not eel so disheartenedJ . . . )o#r ancy is yo#r 3reatest enemy0 or it creates phantoms (hich even yo#r better <#d3ment is #nable to dispel. Do not acc#se yo#rsel and attrib#te the ab#se lavished #pon . . . :(ords omitted by Damodar; to yo#r ima3inary crimes. 2b#seJ * tell thee0 child0 the hissin3 o a snake has more e ect #pon the old eternal0 sno(8covered %imavat0 than the ab#se o back8biters0 the la#3h o the skeptics0 or any cal#mny on me. Keep steadily to yo#r d#ty0 be irm and tr#e to yo#r obli3ations0 and no mortal man or (oman (ill h#rt yo# . . .:4; DamodarIs irst ace8to8 ace meetin3s (ith the masters took place d#rin3 his trip to "ri 7anka rom May to 9#ly +,,00 and are described in letters he (rote to D.K. 9#d3e :-;. On another occasion0 in &ombay0 Damodar (as helped by his master to pro<ect his astral body GmByBvi8 r=paH. %e o#nd himsel at the #pper end o >ashmere at the oot o the %imBlayas. . . . :T;here (ere only t(o ho#ses <#st opposite to each other and no other si3n o habitation. .rom one o these came o#t :K%; . . . *t (as his ho#se. Opposite him stops :M;. &rother K88 ordered me to ollo( him. 2 ter 3oin3 a short distance o abo#t hal a mile (e came to a nat#ral s#bterranean passa3e (hich is #nder the %imBlayas. :This; is a nat#ral ca#se(ay on the Fiver *nd#s (hich lo(s #nderneath in all its #ry. Only one person can (alk on it at a time and one alse step seals the ate o the traveller. . . . 2 ter (alkin3 a considerable distance thro#3h this s#bterranean passa3e (e came into an open plain in 78888k :7adakh;. There is a lar3e massive b#ildin3 . . . This is the >hie >entral Place (here all those o o#r "ection (ho are o#nd deservin3 o *nitiation into Mysteries have to 3o or their inal ceremony and stay there the re1#isite period. * (ent #p (ith my Guru to the Lreat %all. The 3rande#r and serenity o the place is eno#3h to strike anyone (ith a(e.:,;

2 ter ret#rnin3 to his body0 Damodar (ondered (hether the e5perience had been a dream0 b#t at that moment a note rom K% dropped o#t o the air con irmin3 that it had really happened. Damodar helped the masters (ith the occ#lt transmission o letters to 2.P. "innett and 2.O. %#me. %o(ever0 he re #sed to lend any #rther assistance a ter %#me acc#sed him o or3ery. %e e5pressed his an3er in a letter to "innett in 2#3#st +,,20 protestin3 that he (as incapable o Is#ch an in amyI :/;. %e (rote$ I* have at least one consolation and that is * stand clear be ore my M2"T6F" (ho bein3 clairvoyant can see thro#3h me any time . . .I Damodar (as one o the t(elve chelas (ho si3ned the protest to a letter rom I%MI G%#meH0 (hich acc#sed the masters o Isinnin3I by not immediately 3ivin3 o#t all they kne(. %#meIs letter and the chelasI protest (ere p#blished in the "eptember +,,2 Theosophist on the instr#ctions o the Maha >hohan0 K%Is o(n 3#r#.:+0; *n 9#ly +,,2 Damodar had to 3o to Poona or a monthIs rest0 as his health had broken do(n d#e0 said K%0 to Ihis oolish a#sterities and hard (orkI :++;. *n December +,,20 the T" head1#arters (ere relocated to 2dyar0 lar3ely at the s#33estion o T. "#bba Fo(0 a chela o Master M. %e and Damodar (orked closely to3ether@ both (ere hi3h8caste %ind#s0 steeped in the traditions o ancient NryBvarta0 and ea3er to promote the moral and spirit#al re3eneration o their co#ntry. Damodar accompanied >olonel Olcott on his lect#re to#r in northern *ndia rom "eptember to December +,,30 d#rin3 (hich he had #rther meetin3s (ith the masters. On 2E 'ovember he #ne5pectedly disappeared rom the ho#se in 9amm# (here they (ere stayin3. %e (as taken to a secret retreat0 and ret#rned t(o days later a chan3ed man :+2;. Olcott remarked$ Iseemin3ly rob#st0 to#3h0 and (iry0 bold and ener3etic in manner$ (e co#ld scarcely reali?e that he (as the same person.I DamodarIs psychic po(ers (ere developin3 very rapidly d#rin3 this period. 2 corroborated acco#nt o one o his astral <o#rneys (as p#blished in the December +,,3 iss#e o The Theosophist :+3;. +,,C proved to be one o the most t#rb#lent years in the early history o the Theosophical "ociety. On 20 .ebr#ary &lavatsky and Olcott le t *ndia and made a s#ccess #l ei3ht8month visit to 6#rope. D#rin3 their absence0 the "ociety (as r#n by a &oard o >ontrol0 (hose members incl#ded three 6#ropeans0 .ran? %artmann Gthe chairmanH0 Leor3e 7ane8.o50 and D.T. &ro(n. 9#st prior to her depart#re0 &lavatsky had th(arted an attempt by the ho#sekeeper0 Mme. >o#lomb0 to obtain a lar3e s#m o money rom Prince %arisin3h<i. Mme >o#lomb (as #rio#s and vo(ed to take reven3e. "he be3an to spread lies and r#mo#rs abo#t ra#d#lent phenomena0 and her h#sband secretly be3an to make holes in the (alls and constr#ct movable panels. The >o#lombs (ere e5pelled rom the T" on +C May +,,C or dishono#rable cond#ct and le t head1#arters eleven days later. Oario#s disa3reements and personal anta3onisms arose amon3 the head1#arters sta 0 both be ore and a ter the >o#lombsI depart#re. On several occasions the masters intervened directly (ith advice and instr#ctions. On 2 2#3#st +,,C0 %artmann received the ollo(in3 messa3e rom K%$ D:amodar; has #ndo#btedly many a#lts and (eaknesses as others have. &#t he is #nsel ishly devoted to #s and to the ca#se0 and has rendered himsel e5tremely #se #l to Ppasika :%P&;. %is presence and assistance are indispensably necessary at the %ead1#arters. %is inner sel has no

desire to domineer0 tho#3h the o#t(ard acts no( and then 3et that colo#rin3 rom his e5cessive ?eal (hich he indiscriminately brin3s to bear #pon everythin30 (hether small or 3reat.:+C; *n another letter to %artmann0 M (rote$ One o the irst proo s o sel 8mastery is (hen one sho(s that he can be kind and orbearin3 and 3enial (ith companions o the most dissimilar characters and temperaments. One o the stron3est si3ns o retro3ression (hen one sho(s that he e5pects others to like (hat he likes and act as he acts.:+E; 2 ter their eviction0 the >o#lombs <oined orces (ith the >hristian missionaries 88 the arch8 enemies o &lavatsky and the T". The irst part o Mme >o#lombIs attack on &lavatsky appeared in The Christian College Magazine in "eptember +,,C. *t incl#ded e5tracts rom letters alle3edly (ritten to her by &lavatsky0 b#t containin3 cl#msy interpolations orderin3 the per ormance o ra#d#lent phenomena. Damodar played a central role in p#blicly co#nterin3 the >o#lombsI alle3ations o ra#d and deception0 and sho(ed them to be Iabs#rd t(addleI. >.D. 7eadbeater0 (ho arrived at 2dyar (ith &lavatsky in December +,,C0 o#nd Damodar established in the "ecretaryIs o ice0 cro#ched #p in the seat o the chair in the stran3e ro38like attit#de (hich he a ected0 smokin3 al(ays a b#bblin3 hookah0 and (ritin3 interminably 88 all day lon3 and into the ni3ht. . . . * can never or3et him0 nor the impression that he made on me. Lrave0 kindly and co#rteo#s ever.:+4; Fichard %od3son0 sent by the &ritish "ociety or Psychical Fesearch to investi3ate the occ#lt phenomena connected (ith the Theosophical "ociety0 arrived at 2dyar on 22 December +,,C and remained in *ndia #ntil the end o March +,,E. The in amo#s %od3son Feport appeared in December +,,E and deno#nced &lavatsky as an impostor and a F#ssian spy. *ncredibly0 %od3son insisted that Damodar (as &lavatskyIs main accomplice0 despite the act that the >o#lombs 88 his IstarI (itnesses 88 had depicted him as a d#peJ .or3ery e5pert Oernon %arrison says that the %od3son Feport is Ibadly la(edI$ it is Iriddled (ith slanted statements0 con<ect#re advanced as act or probable act0 #ncorroborated testimony o #nnamed (itnesses0 selection o evidence and do(nri3ht alsityI :+-;. *n a letter to "innett in October +,,E0 &lavatsky stated that K% held Damodar0 Dhaba3iri 'ath Ga chela o K% (ho event#ally ailedH0 and "#bba Fo( responsible or t(o thirds o %od3sonIs del#sions. "he says that they re3arded %od3sonIs cross8e5aminations as ins#ltin30 and his mockin3 re erences to the masters as blasphemo#s0 and instead o tellin3 him openly that there (ere many thin3s they co#ld not speak abo#t0 they (ent on Ito a#3ment his perple5ity0 allo(ed him to s#33est thin3s (itho#t contradictin3 them0 and thre( him o#t o the saddle alto3etherI :+,;. *n December +,,C a committee (as ormed at 2dyar or receivin3 letters and teachin3s rom the masters0 b#t it collapsed be ore any teachin3s (ere transmitted. K% e5plained (hy$

The secret >ommittee . . . (as ready0 (hen a e( 6#ropeans . . . took #pon themselves the a#thority o reversin3 the decision o the (hole >o#ncil. They declined Gtho#3h the reason they 3ave (as another oneH 88 to receive o#r instr#ctions thro#3h "#bba Fo( and Damodar0 the latter o (hom is hated by Messrs. 7. .o5 and %artmann.:+/; %artmann later described Damodar as a Imental pi3myI (ho Iima3ined himsel to be the mo#th8 piece o an invisible po(er I :20;. %e believed that Damodar had sometimes imitated K%Is (ritin3 to 3ive his o(n vie(s 3reater a#thority. *t appears that d#rin3 the >o#lomb crisis Damodar did in act precipitate a very important IK% letterI (itho#t K%Is consent :2+;. DamodarIs health (as serio#sly a ected by all the tro#bles at head1#arters and by over(ork. %e be3an to co#3h blood0 a rec#rrence o his previo#sly arrested t#berc#losis. %e obtained permission to 3o to his masterIs ashram in Tibet0 and le t 2dyar (ith &lavatskyIs blessin3 on 23 .ebr#ary +,,E. 2ccordin3 to &lavatsky0 IDamodar (as ready rom his last birth to enter the hi3hest P2T% and s#spected it. %e had lon3 been (aitin3 or the e5pected permission to 3o to Tibet be ore the e5piration o the - years :o probation; . . .I :22;. Dhen he came to bid her are(ell0 he told her$ I* 3o or yo#r sake. * the Maha >hohan is satis ied (ith my services and devotion0 %e may permit me to vindicate yo#0 by provin3 the Masters do e5istI :23;. &lavatsky hersel (as in poor health at this time0 and le t *ndia a month later0 never to ret#rn. Damodar (as hopin3 to 3o to 7hasa0 the capital o Tibet0 (ith a certain Tibetan #nctionary@ Olcott calls him Ian Q2vatari 7ama0Q a very in l#ential and mysterio#s Tibetan prelateI0 (ho Iis e1#ally (ell kno(n on both sides o the mo#ntains0 and makes re1#ent reli3io#s <o#rneys bet(een *ndia and TibetI :2C;. 2 ter visitin3 several T" branches and cons#ltin3 (ith MB<i0 a emale ascetic livin3 in Oaranasi0 Damodar reached Dar<eelin3 on + 2pril +,,E0 and a3reed the details o his trip to Tibet (ith a representative o the Tibetan. %e met #p (ith the Tibetan on +/ 2pril in the capital o "ikkim. To conceal the connection bet(een them0 Damodar (as ordered to 3o on ahead and then (ait. The inal entry in his diary reads$ April 23rd. 88 Took bht :rice; in the mornin30 and proceeded on rom Kabi alone0 sendin3 back my thin3s (ith the coolies to Dar<eelin3.:2E; 2 e( months later r#mo#rs be3an to circ#late that DamodarIs ro?en corpse had been o#nd in the sno(. &#t Olcott spoke to the chie coolie0 (ho told him that on their ret#rn <o#rney to Dar<eelin3 a ter leavin3 Damodar0 they had passed the person (ho (as ollo(in3 him@ the chie coolie Iheard s#bse1#ently that the <#nction had been e ected0 and the caravan proceeded on to(ards the pass thro#3h the mo#ntainsI :24;. Olcott says that a mByB o DamodarIs body may have been le t to make it appear as i he had s#cc#mbed0 and in a letter to %artmann &lavatsky con irmed that it (as probably a trick0 addin3 that Damodar (o#ld not come back0 at least not or many years :2-;. 2 year later0 on E 9#ne +,,40 T#karam Tatya0 a &ombay theosophist0 (rote to Olcott to in1#ire a ter the ate o Damodar. Dhen Olcott received the letter t(o days later0 he o#nd that K% had added a messa3e to it in transit$

The poor boy has had his all. &e ore he co#ld stand in the presence o the IMastersI he had to #nder3o the severest trials that a neophyte ever passed thro#3h0 to atone or the many 1#estionable doin3s in (hich he had over8?ealo#sly taken part0 brin3in3 dis3race #pon the sacred science and its adepts. The mental and physical s# erin3 (as too m#ch or his (eak rame0 (hich has been 1#ite prostrated0 b#t he (ill recover in co#rse o time. This o#3ht to be a (arnin3 to yo# all. . . . To #nlock the 3ates o the mystery yo# m#st not only lead a li e o the strictest probity0 b#t learn to discriminate tr#th rom alsehood.:2,; &oth &lavatsky and "#bba Fo( received letters rom Damodar a ter his arrival in Tibet0 tho#3h none o them have been preserved :2/;. *n one o them0 Damodar in ormed &lavatsky that the mastersI in l#ence at 2dyar (as steadily (eakenin3. &lavatsky also said she had seen Damodar astrally0 and that the masters had dictated to him several passa3es or The !e"ret #o"trine0 (hich "innett had mistaken or Dharba3iri 'athIs (ritin3 :30;. 2 (itness to DamodarIs sa e arrival in Tibet (as "riman "(amy0 a sannyBsin0 (ho0 in a letter p#blished in $u"i er in "eptember +,,/0 stated that he had visited Tibet t(ice since +,-/ and had become ac1#ainted (ith several mahatmas0 incl#din3 M and K%0 (ho con irmed that they and others (ere interested in the (ork o the T" and that M had been &lavatskyIs occ#lt 3#ardian since her childhood. %e (ent on$ Iin March0 +,,-0 * sa( Mr. Damodar K. Mavalankar at 7Ihassa0 in a convalescent state. %e told me in the presence o Mahatma QK.%.Q that he had been at the point o death in the previo#s yearI :3+;. &lavatsky in ormed her riend '.D. Khandalavala that this letter contained t(o I ibsI$ IGaH Damodar never (as at 7hassa nor "riman "(amy either0 and not bein3 permitted to say (here he sa( Damodar he 3ave a (ron3 name@ and GbH My Master never told him (hat he says o me0 b#t he heard it rom a chelaI :32;. *n 2pril +,/0 &lavatsky (rote an open letter to IMy &rothers o NryBvartaI0 e5plainin3 (hy she did not ret#rn to *ndia. Fe errin3 to the T"Is role in the rea(akenin3 o *ndia0 she stated$ Most important o all0 one at least amon3 yo# has #lly bene ited by :the T";@ and i the "ociety had never 3iven to *ndia b#t that one #t#re 2dept GDBmodarH (ho has no( the prospect o becomin3 one day a MahBtma0 Kali )#3a not(ithstandin30 that alone (o#ld be proo that it (as not o#nded at 'e( )ork and transplanted to *ndia in vain.:33; *n +/300 L. de P#r#cker stated that Damodar (as c#rrently (orkin3 in "hambhala0 a secret district in central (estern Tibet (here the head1#arters o the adept brotherhood are sit#ated :3C;. "ven 6ek0 (ho devoted many years to compilin3 the very val#able (ork0 #modar and the %ioneers o The Theosophi"al Movement0 s#mmed #p the key role played by Damodar in the early history o the T" as ollo(s$ DBmodarIs si3ni icance to the Theosophical Movement lies not merely in his consistent hard (ork0 or in his intelli3ent de ense o the embattled "ociety0 b#t primarily in the act that he set a standard or Theosophic cond#ct. O the seventy odd Theosophists (ho presented themselves or discipleship0 DBmodar (as virt#ally the only complete s#ccess. 2 desire to see the 2depts in person or to (itness phenomena ca#sed many to accept the ri3ors o chelaship0 b#t one by one0

as they placed their o(n personalities and idiosyncracies above the common 3ood o the Movement0 ailed. One o the cornerstones #pon (hich the s#perstr#ct#re o the Theosophical "ociety has been reared is inscribed (ith the name o DBmodar. The desi3n may be altered0 as each 3eneration makes its contrib#tion0 b#t the o#ndations laid by the early pioneers (ill remain #ntil0 Phoeni58 like0 a ne( dispensation is 3iven to the pil3rims o this earth0 and then0 perhaps0 o#r chela (ill ret#rn0 as an 2dept in his o(n ri3ht0 redeemin3 the an3#ished hopes o the many (ho believe that IThere is no reli3ion hi3her than Tr#th.I:3E;

References:
:+; "ven 6ek Gcomp.H0 #modar and the %ioneers o the Theosophi"al Movement0 Theosophical P#blishin3 %o#se GTP%H0 +/4E0 pp. +3/8C00 C/3@ Michael Lomes0 IDamodar a %ind# chelaI0 The Theosophist0 "ept. +/,E0 pp. CC-8E+. :2; #modar0 p. C/4. :3; *bid.0 p. C. :C; *bid.0 pp. +C08+0 +C3. :E; *bid.0 p. -@ 2.T. &arker Gcomp.H0 The Mahatma $etters to A.%. !innett0 Theosophical Pniversity Press GTPPH0 2nd ed.0 +/240 p. C42. :4; #modar0 pp. C,E84. :-; *bid.0 pp. EE8,. :,; *bid.0 pp. 408+@ see "ylvia >ranston R >arey Dilliams0 &.%.'.( The )*traordinary $i e + In luen"e o &elena 'lavats,y0 TarcherSP#tnam0 +//30 pp. //8+0+. :/; #modar0 pp. 2428E@ see >. 9inarB<adBsa Gcomp.H0 $etters rom the Masters o the -isdom0 TP%0 +/4C0 +$+2. :+0; #modar0 pp. 2,48,@ The Mahatma $etters0 p. 2/3. :++; #modar0 pp. 2,E0 E23. :+2; *bid.0 pp. 3328-0 3E08+0 3,-. :+3; *bid.0 pp. 3EE8,@ see also pp. 3CC8/0 C,283. :+C; *bid.0 p. 40C@ $etters rom the Masters o the -isdom0 +$43. :+E; #modar0 pp. 40C8E. :+4; IDamodar 88 a %ind# chelaI0 p. CE0. :+-; Oernon %arrison0 &.%. 'lavats,y and the !%.( an e*amination o the &odgson .eport o /0010 TPP0 +//-0 pp. 320 4/. :+,; 2.T. &arker Gcomp.H0 The $etters o &.%. 'lavats,y to A.%. !innett0 TPP0 +/-E G+/2EH0 p. +22. :+/; #modar0 p. E2-@ The Mahatma $etters0 p. 343. :20; .ran? %artmann0 !ome 2ragments o the !e"ret &istory o the Theosophi"al !o"iety0 Theosophical %istory0 20000 pp. +/822. :2+; #modar0 pp. C-+830 E,38C@ $etters rom the Masters o the -isdom0 TP%0 +/-- G+/2EH0 2$+3+82@ .. %artmann0 .eport o 3bservations made during a nine months4 stay at the head5 6uarters o the Theosophi"al !o"iety0 Madras0 +,,C0 6dmonton Theos. "oc. reprint +//E0 pp. 328 C@ !ome 2ragments o the !e"ret &istory o the Theosophi"al !o"iety0 p. 22. G"ee also$ >. 9inarB<adBsa0 The )arly Tea"hings o the Masters /00/5/0030 TP%0 +/230 pp. viii85i.H :22; #modar0 p. +0. :23; *bid.0 p. E33.

:2C; >harles 9. Fyan0 &.%. 'lavats,y and the Theosophi"al Movement0 TPP0 2nd ed.0 +/-E0 p. +00@ #modar0 p. ++. :2E; *bid.0 p. +E. :24; *bid.0 p. +4. :2-; *bid.0 pp. +40 E33. :2,; *bid.0 p. +,@ $etters rom the Masters o the -isdom0 +$4C@ Oictor 2. 6ndersby0 The &all o Magi" Mirrors0 %earthstone0 +/4/0 pp. 2//8300. :2/; &.%. 'lavats,y Colle"ted -ritings0 TP%0 +/,00 +2$+43@ #modar0 p. +,@ 'lavats,y Colle"ted -ritings0 +/E00 4$2-2. :30; The $etters o &.%. 'lavats,y to A.%. !innett0 pp. +E-0 2C,8/. :3+; I'e(s o DamodarI0 &lavatsky 2rchives0 http$SS(((.blavatskyarchives.comSsrimans(amy.htm@ Leo rey 2. &arborka0 The Mahatmas and Their $etters0 TP%0 +/-30 pp. 3-38C. :32; I'e(s o DamodarI. :33; 'lavats,y Colle"ted -ritings0 +2$+E/840. :3C; #ialogues o G. de %uru",er0 TPP0 +/C,0 +$+CE84. :3E; #modar0 pp. 2+82. Source: Exploring Theosophy The Synthesis of Science Religion and !hilosophy Da"id !ratt#s $omepage% first published &uly '((( http:))our*orld+compuser"e+com)homepages)dp,)homepage+htm

TTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTT

The -ritings of Damodar .+Ma"alan/ar:

Damodar <oined the Theosophical "ociety nearly si5 months a ter %. P. &lavatskyIs arrival in *ndia in .ebr#ary0 +,-/0 and he (as soon ready to serve on her <o#rnal0 The Theosophist7 (hich (as established in October0 +,-/. 2ccordin3 to &rahmanical c#stoms0 he had to 3et his atherIs permission to live at the Theosophical %ead1#arters and to adopt the mode o li e o a "annyasin one (ho abandons (orldly bonds and attractions in the service o the spirit#al nat#re. This he (as allo(ed to do0 b#t he (ent arther and abandoned his caste0 no tri lin3 matter0 as can be reali?ed by readin3 an article that appeared in The Theosophist7 and (hich is incl#ded in this vol#me Gsee his article Q>astes *n *ndia0Q H. Damodar: The -ritings of a $indu Chela compiled by S"en E/ Castes in 0ndia TTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTT

"#pplement
C12TEM!34T012
by Damodar .+ Ma"alan/ar 2 L6'6F27 mis#nderstandin3 o this term seems to prevail. The pop#lar idea appears to be to con ine onesel or hal an ho#rUor at the #tmost t(o ho#rsUin a private room0 and passively 3a?e at oneVs nose0 a spot on the (all0 or0 perhaps0 a crystal. This is s#pposed to be the tr#e orm o contemplation en<oined by .a8 9oga. *t ails to reali?e that tr#e occ#ltism re1#ires Wphysical0 mental0 moral and spirit#alX development to r#n on parallel lines. Dere the narro( conception e5tended to all these lines0 the necessity or the present article (o#ld not have been so #r3ently elt. This paper is specially meant or the bene it o those (ho seem to have ailed to 3rasp the real meanin3 o Dhyan0 and by their erroneo#s practices to have bro#3ht0 and to be brin3in30 pain and misery #pon themselves. 2 e( instances may be mentioned here (ith advanta3e0 as a (arnin3 to o#r too ?ealo#s st#dents. 2t &areilly the (riter met a certain Theosophist rom .arr#khabad0 (ho narrated his e5periences and shed bitter tears o repentance or his past olliesUas he termed them. *t (o#ld appear rom his acco#nt that the 3entleman0 havin3 read 'hagavat5Gita abo#t i teen or t(enty years a3o and not comprehendin3 the esoteric meanin3 o the contemplation therein en<oined0 #ndertook nevertheless the practice and carried it on or several years. 2t irst he e5perienced a sense o pleas#re0 b#t sim#ltaneo#sly he o#nd he (as 3rad#ally losin3 sel 8control@ #ntil a ter a e( years he discovered0 to his 3reat be(ilderment and sorro(0 that he (as no lon3er his o(n master. %e elt his heart act#ally 3ro(in3 heavy0 as tho#3h a load had been placed on it. %e had no control over his sensations@ in act the comm#nication bet(een the brain and the heart had become as tho#3h interr#pted. 2s matters 3re( (orse0 in dis3#st he discontin#ed his Wcontemplation.X This happened as lon3 as seven years a3o@ and0 altho#3h since then he has not

elt (orse0 yet he co#ld never re3ain his ori3inal normal and healthy state o mind and body.
TTTTTT 'OT6UThis article by Damodar0 p#blished in the Theosophist dre( correspondence and t(o #rther replies by him.U6ds.

2nother case came #nder the (riterVs observation at 9#bb#lpore. The 3entleman concerned0 a ter readin3 Patan<ali and s#ch other (orks0 be3an to sit or Wcontemplation.X 2 ter a short time he commenced seein3 abnormal si3hts and hearin3 m#sical bells0 b#t neither over these phenomena nor over his o(n sensations co#ld he e5ercise any control. %e co#ld not prod#ce these res#lts at (ill0 nor co#ld he stop them (hen they (ere occ#rrin3. '#mero#s s#ch e5amples may be m#ltiplied. Dhile pennin3 these lines0 the (riter has on his table t(o letters #pon this s#b<ect0 one rom Moradabad and the other rom Trichinopoly. *n short0 all this mischie is d#e to a mis#nderstandin3 o the si3ni icance o contemplation as en<oined #pon st#dents by all the schools o Occ#lt Philosophy. Dith a vie( to a ord a 3limpse o the Feality thro#3h the dense veil that enshro#ds the mysteries o this "cience o "ciences0 an article0 the W6li5ir o 7i e0X (as (ritten. Pn ort#nately0 in too many instances0 the seed seems to have allen #pon barren 3ro#nd. "ome o its readers only catch hold o the ollo(in3 cla#se in the said paper$ Feasonin3 rom the kno(n to the #nkno(n0 meditation0 m#st be practised and enco#ra3ed. &#t0 alasJ their preconceptions have prevented them rom comprehendin3 (hat is meant by meditation. They or3et that it Wis the ine5pressible yearnin3 o the inner Man to Y3o o#t to(ards the in inite0V (hich in the olden time (as the real meanin3 o adorationXUas the ne5t sentence sho(s. 2 3ood deal o li3ht (ill be thro(n #pon this s#b<ect i the reader (ere to t#rn to the precedin3 portion o the same paper0 and per#se attentively the ollo(in3 para3raphs on pa3e +C+ o the Theosophist or March0 +,,3 GOol. ***0 'o. 4H $:56
TTTTTT 756 .rom WThe Y6li5ir o 7i eV0X reprinted in .ive )ears o Theosophy.U6ds.

"o0 then0 (e have arrived at the point (here (e have determinedUliterally0 not metaphorically Uto crack the o#ter shell kno(n as the mortal coil0 or body0 and hatch o#t o it0 clothed in o#r ne5t. This Wne5tX is not a spirit#al0 b#t only a more ethereal orm. %avin3 by a lon3 trainin3 and preparation adapted it or a li e in this atmosphere0 d#rin3 (hich time (e have 3rad#ally made the o#t(ard shell to die o thro#3h a certain process . . . (e have to prepare or this physiolo3ical trans ormation. %o( are (e to do itZ *n the irst place (e have the act#al0 visible0 material bodyUman0 so called0 tho#3h0 in act0 b#t his o#ter shellUto deal (ith. 7et #s bear in mind that science teaches #s that in abo#t every seven years (e chan3e skin as e ect#ally as any serpent@ and this so 3rad#ally and imperceptibly that0 had not science a ter years o #nremittin3 st#dy and observation ass#red #s o it0 no one (o#ld have had the sli3htest s#spicion o the act. . . . %ence0 i a man partially layed alive0 may sometimes s#rvive and be covered (ith a ne( skin0Uso o#r astral0 vital body . . . . may he made to harden its particles to the atmospheric chan3es. The (hole secret is to s#cceed in evolvin3 it o#t0 and separatin3 it rom the visible@ and (hile its 3enerally invisible atoms proceed to concrete themselves into a compact mass0 to 3rad#ally 3et rid o the old particles o o#r visible rame so as to make them die and disappear be ore the ne( set has had time to evolve and replace them. . . . De can say no more.

2 correct comprehension o the above scienti ic process (ill 3ive a cl#e to the esoteric meanin3 o meditation or contemplation. "cience teaches #s that man chan3es his physical body contin#ally0 and this chan3e is so 3rad#al that it is almost imperceptible. Dhy then sho#ld the case be other(ise (ith the inner manZ The latter too is constantly developin3 and chan3in3 atoms at every moment. 2nd the attraction o these ne( sets o atoms depends #pon the 7a( o 2 inityUthe desires o the man dra(in3 to their bodily tenement only s#ch particles as are en rapport (ith them or rather 3ivin3 them their o(n tendency and colorin3. .or "cience sho(s that tho#3ht is dynamic0 and the tho#3ht8 orce evolved by nervo#s action e5pandin3 itsel o#t(ardly0 m#st a ect the molec#lar relations o the physical man. The inner men0 ho(ever s#blimated their or3anism may be0 are still composed o act#al0 not hypothetical particles0 and are still s#b<ect to the la( that an WactionX has a tendency to repeat itsel @ a tendency to set #p analo3o#s action in the 3rosser WshellX they are in contact (ith and concealed (ithin. GWThe 6li5ir o 7i e.XH Dhat is it the aspirant o 9og :idya strives a ter i not to 3ain Mu,ti by trans errin3 himsel 3rad#ally rom the 3rosser to the ne5t more ethereal body0 #ntil all the veils o Maya bein3 s#ccessively removed his 2tma becomes one (ith ParamatmaZ Does he s#ppose that this 3rand res#lt can be achieved by a t(o or o#r ho#rsV contemplationZ .or the remainin3 t(enty or t(enty8t(o ho#rs that the devotee does not sh#t himsel #p in his room or meditationUis the process o the emission o atoms and their replacement by others stoppedZ * not0 then ho( does he mean to attract all this time0Uonly those s#ited to his endZ .rom the above remarks it is evident that <#st as the physical body re1#ires incessant attention to prevent the entrance o a disease0 so also the inner man re1#ires an #nremittin3 (atch0 so that no conscio#s or #nconscio#s tho#3ht may attract atoms #ns#ited to its pro3ress. This is the real meanin3 o contemplation. The prime actor in the 3#idance o the tho#3ht is D*77.. Ditho#t that0 all else is #seless. 2nd0 to be e icient or the p#rpose0 it m#st be0 not only a passin3 resol#tion o the moment0 a sin3le ierce desire o short d#ration0 b#t a settled and "ontinued strain7 as nearly as "an be "ontinued and "on"entrated ;ithout one single moment<s remission. The st#dent (o#ld do (ell to take note o the italici?ed cla#se in the above 1#otation. %e sho#ld also have it indelibly impressed #pon his mind that *t is no #se to ast as long as one re6uires ood. . . . To 3et rid o the in(ard desire is the essential thin30 and to mimic the real thin3 (itho#t it is bare aced hypocrisy and #seless slavery. Ditho#t reali?in3 the si3ni icance o this most important act0 any one (ho or a moment inds ca#se o disa3reement (ith any one o his amily0 or has his vanity (o#nded0 or or a sentimental lash o the moment0 or or a sel ish desire to #tili?e the divine po(er or 3ross p#rposesUat once r#shes in or contemplation and dashes himsel to pieces on the rock dividin3 the kno(n rom the #nkno(n. Dallo(in3 in the mire o e5otericism0 he kno(s not (hat it is to live in the (orld and yet be not o the (orld@ in other (ords to 3#ard sel a3ainst sel is an incomprehensible a5iom or nearly every pro ane. The %ind# o#3ht at least to reali?e it by rememberin3 the li e o 9anaka0 (ho0 altho#3h a rei3nin3 monarch0 (as yet styled .a8arshi and

is said to have attained =irvana. %earin3 o his (idespread ame0 a e( sectarian bi3ots (ent to his >o#rt to test his 9oga8po(er. 2s soon as they entered the co#rtroom0 the kin3 havin3 read their tho#3htUa po(er (hich every chela attains at a certain sta3eU3ave secret instr#ctions to his o icials to have a partic#lar street in the city lined on both sides by dancin3 3irls (ho (ere ordered to sin3 the most vol#pt#o#s son3s. %e then had some 3haras GpotsH illed (ith (ater #p to the brim so that the least shake (o#ld be likely to spill their contents. The (iseacres0 each (ith a #ll ghara GpotH on his head0 (ere ordered to pass alon3 the street0 s#rro#nded by soldiers (ith dra(n s(ords to be #sed a3ainst them i even so m#ch as a drop o (ater (ere allo(ed to r#n over. The poor ello(s havin3 ret#rned to the palace a ter s#ccess #lly passin3 the test0 (ere asked by the Kin382dept (hat they had met (ith in the street they (ere made to 3o thro#3h. Dith 3reat indi3nation they replied that the threat o bein3 c#t to pieces had so m#ch (orked #pon their minds that they tho#3ht o nothin3 b#t the (ater on their heads0 and the intensity o their attention did not permit them to take co3ni?ance o (hat (as 3oin3 on aro#nd them. Then 9anaka told them that on the same principle they co#ld easily #nderstand that0 altho#3h bein3 o#t(ardly en3a3ed in mana3in3 the a airs o his state0 he co#ld at the same time be an Occ#ltist. %e0 too0 (hile in the (orld0 (as not o the (orld. *n other (ords0 his in(ard aspirations had been leadin3 him on contin#ally to the 3oal in (hich his (hole inner sel (as concentrated. .a8 9oga enco#ra3es no sham0 re1#ires no physical post#res. *t has to deal (ith the inner man (hose sphere lies in the (orld o tho#3ht. To have the hi3hest ideal placed be ore onesel and strive incessantly to rise #p to it0 is the only tr#e concentration reco3ni?ed by 6soteric Philosophy (hich deals (ith the inner (orld o noumena0 not the o#ter shell o phenomena. The irst re1#isite or it is thoro#3h p#rity o heart. Dell mi3ht the st#dent o Occ#ltism say0 (ith Aoroaster0 that p#rity o tho#3ht0 p#rity o (ord0 and p#rity o deed0 these are the essentials o one (ho (o#ld rise above the ordinary level and <oin the W3ods.X 2 c#ltivation o the eelin3 o #nsel ish philanthropy is the path (hich has to be traversed or that p#rpose. .or it is that alone (hich (ill lead to Pniversal 7ove0 the reali?ation o (hich constit#tes the pro3ress to(ards deliverance rom the chains or3ed by Maya aro#nd the 63o. 'o st#dent (ill attain this at once0 b#t as o#r O6'6F2T6D M2%2TM2 says in the 3""ult -orld$ The 3reater the pro3ress to(ards deliverance0 the less this (ill be the case0 #ntil0 to cro(n all0 h#man and p#rely individ#al personal eelin3s0 blood8ties and riendship0 patriotism and race predilection0 (ill all 3ive (ay to become blended into one #niversal eelin30 the only tr#e and holy0 the only #nsel ish and eternal one0 7ove0 an *mmense 7ove or %#manity as a (hole. *n short0 the individ#al is blended (ith the 277. O co#rse0 contemplation0 as #s#ally #nderstood0 is not (itho#t its minor advanta3es. *t develops one set o physical ac#lties as 3ymnastics does the m#scles. .or the p#rposes o physical mesmerism0 it is 3ood eno#3h@ b#t it can in no (ay help the development o the psycholo3ical ac#lties0 as the tho#3ht #l reader (ill perceive. 2t the same time0 even or ordinary p#rposes0 the practice can never be too (ell 3#arded. * 0 as some s#ppose0 they have to be entirely passive and lose themselves in the ob<ect be ore them0 they sho#ld remember that by th#s enco#ra3in3

passivity0 they0 in act0 allo( the development o medi#mistic ac#lties in themselves. 2s (as repeatedly statedUthe 2dept and the Medi#m are the t(o Poles@ (hile the ormer is intensely active and th#s able to control the elemental orces0 the latter is intensely passive0 and th#s inc#rs the risk o allin3 a prey to the caprice and malice o mischievo#s embryos o h#man bein3s0 and Uthe 6lementaries. D4M1D4R .+ M484342.4R

C1RRES!12DE2CE 12 9C12TEM!34T012
by Damodar .+ Ma"alan/ar

0
* re3ret the (hole article is totally mis#nderstood. 2ll * meant to say (as that temporary estran3ement0 rom amily or riends0 does not constit#te an essential 1#ali ication or advancement in occ#ltism. This o#3ht to be plain to one (ho (ei3hs care #lly my ill#stration o 9anaka. 2ltho#3h in the (orld0 to be not o it. .ailin3 to reali?e the meanin3 o this important teachin30 many people r#sh in rom a sentimental dis3#st o (orldliness0 arisin3 probably o#t o some (orldly disappointmentUand be3in practisin3 (hat they consider to be a tr#e orm o "ontemplation. The very act that the motive (hich leads them to 3o in or this practice0 is as described . . . this act is a s# icient indication that the candidate does not kno( the WcontemplationX o a .a8a 9ogi. *t is th#s impossible in the nat#re o thin3s that he can ollo( the ri3ht method@ and the physical practice0 (hich he necessarily #ndertakes0 leads him to the disastro#s res#lts adverted to in the article. 2ny reader0 (ho has int#ition eno#3h to be a practical st#dent o occ#ltism0 (ill at once see that to (ork #p to per ection is the hi3hest ideal that a man can have be ore him. That is not the (ork o a day nor o a e( years. WThe 2dept be"omes@ he is 'OT M2D6XUis a teachin3 (hich the st#dent m#st irst reali?e. The aspirant (orks #p to his 3oal thro#3h a series o lives. >ol. Olcott says in his 'uddhist Cate"hism$UX. . . >o#ntless 3enerations are re1#ired to develop man into a &#ddha0 and the iron (ill to become one runs throughout all the su""essive births.X That >iron ;ill? to become per ect m#st be in"essantly operatin30 (itho#t a sin3le momentVs rela5ation0 as (ill be apparent to one (ho reads "are ully the arti"le as a ;hole. Dhen it is distinctly said that d#rin3 the time that this contemplation is not practiced0 i.e.0 the iron (ill is not e5ertin30 the process o the emission and attraction o atoms is not stopped0 and that the desires0 instinctive or other(ise0 m#st be so re3#lated as to attract only s#ch atoms as may be s#ited to his pro3ressU* cannot #nderstand my correspondent (hen he asks me (hat he sho#ld do at a partic#lar ho#r in the mornin3. %e sho#ld c#ltivate only s#ch tho#3hts as (o#ld not be incompatible (ith the hi3hest ideal he has to (ork #p to. &y per ection0 (hich sho#ld be his hi3hest ideal0 G* m#st addH * mean that divine manhood (hich the Occ#lt Philosophy contemplates the seventh race o the seventh Fo#nd (ill attain to. This0 as every tyro kno(s0 depends lar3ely #pon a c#ltivation o the eelin3 o Pniversal 7ove0 and hence

an earnest desire to do some practical philanthropic (ork is the irst re1#isite. 6ven this state0 * admit0 is not absolute per e"tion$ b#t that ma5im#m limit o #ltimate "pirit#al per ection is beyond o#r comprehension at present. That condition can only be intellect#ally reali?ed as a practical ideal by those divine menUDhyan8>hohans. To be identi ied (ith T%6 2770 (e m#st live in and eel thro#3h it. %o( can this be done (itho#t the reali?ation o the eelin3 o Pniversal 7oveZ O co#rse 2deptship is not (ithin the easy reach o all. On the other hand0 occ#ltism does not i5 any #npleasant place or locality or those (ho do not accept its do3mas. *t only reco3ni?es hi3her and hi3her evol#tion accordin3 to the chain o ca#sation (orkin3 #nder the imp#lse o 'at#reVs imm#table la(. The article on WOcc#lt "t#dyX in the last n#mber :'; 3ives the necessary e5planation on this point.
TTTTTT :'; The Theosophist0 March0 +,,C0 pp. +3+83.U6ds.

*t is pain #l or me to ind that the very thin3 * attempted to point o#t in that article to be mischievo#s in its res#lts0 is a3ain p#t or(ard as a desirable attrib#te or ad<#nct o tr#e "ontemplation. * (o#ld ask my correspondent to read a3ain the same article0 (ith these additional remarks0 be ore thinkin3 o the necessity o any pec#liar or partic#lar post#re or the p#rpose o contemplation. *0 at any rate0 am #nable to prescribe any speci ic post#re or the kind o in"essant "ontemplation that * recommend.

00
'ot(ithstandin3 the article on the above s#b<ect in the .ebr#ary Theosophist0 many o its readers still seem to ima3ine that WcontemplationX is a partic#lar orm o 3a?in3 or starin3 at somethin30 (hich process0 (hen #nder3one a set n#mber o ho#rs every day0 (ill 3ive psycholo3ical po(ers. This mis#nderstandin3 is apparently d#e to the act that the main point disc#ssed has been lost si3ht o . *nstead o reali?in3 that there is b#t one chie idea meant to be conveyed by that article by ar3#in3 it thro#3h many o its phases0 it seems to be ima3ined that almost every sentence e5presses 1#ite a distinct idea. *t may not there ore be #ninterestin3 or #npro itable to revert to the s#b<ect and p#t or(ard the same idea rom another stand8point and0 i possible0 in a clearer li3ht. *t m#st irst be borne in mind that the (riter o the article did not at all mean to imply the act o 3a?in3 by the (ord Wcontemplation.X The ormer (ord (o#ld have been made #se o 0 (ere that the idea. The Imperial #i"tionary o the )nglish $anguage G+,,3HUde ines the (ord contemplation th#s$U G+H The act o the mind in considerin3 (ith attention@ meditation@ st#dy@ contin#ed attention o the mind to a partic#lar s#b<ect. "peci icallyUG2H %oly meditation@ attention to sacred thin3s. DebsterVs dictionary thoro#3hly revisedUalso 3ives the same meanin3. Th#s (e ind that contemplation is the Wcontin#ed attention o the mind to a partic#lar s#b<ect0X and0 reli3io#sly0 it is the Wattention to sacred thin3s.X *t is there ore di ic#lt to ima3ine ho( the idea o 3a?in3 or starin3 came to be associated (ith the (ord contemplation0 #nless it be d#e to the act that 3enerally it so happens that (hen any one is deeply absorbed in tho#3ht0 he apparently seems to be 3a?in3 or starin3 at somethin3 in blank space. &#t this 3a?in3 is the e ect o the act o contemplation. 2nd0 as #s#ally happens0 here too the e ect seems to be con o#nded (ith the ca#se. &eca#se the 3a?in3 attit#de ollo(s the act o contemplation0 it is at once

ass#med the 3a?in3 is the ca#se (hich prod#ces contemplationJ &earin3 this (ell in mind0 let #s no( see (hat kind o contemplation Gor meditationH the )li*ir o $i e recommends or the aspirants a ter occ#lt kno(led3e. *t says$ UWFeasonin3 rom the kno(n to the #nkno(n0 meditation m#st be practised and enco#ra3ed.X That is to say0 a "hela<s meditation sho#ld constit#te the Wreasonin3 rom the kno(n to the #nkno(n.X The Wkno(nX is the phenomenal (orld0 co3ni?able by o#r ive senses. 2nd all that (e see in this mani ested (orld are the e ects0 the ca#ses o (hich are to be so#3ht a ter in the no#menal0 the #nmani ested0 the W#nkno(n (orld$X this is to be accomplished by meditation0 i.e.0 contin#ed attention to the s#b<ect. Occ#ltism does not depend #pon one method0 b#t employs both the ded#ctive and ind#ctive. The st#dent m#st irst learn the 3eneral a5ioms. .or the time bein30 he (ill o co#rse have to take them as ass#mptions0 i he pre ers to call them so. Or as the )li*ir o $i e p#ts it$U W2ll (e have to say is that i yo# are an5io#s to drink o the )li*ir o $i e and live a tho#sand years or so0 yo# m#st take o#r (ord or the matter0 at present0 and proceed on the ass#mption. .or esoteric science does not 3ive the aintest possible hope that the desired end (ill ever be attained by any other (ay@ (hile modern0 or the so8called e5act science la#3hs at it.X These a5ioms have s# iciently been laid o#t in the articles on the )li*ir o $i e and vario#s others treatin3 on occ#ltism0 in the di erent n#mbers o the Theosophist. Dhat the st#dent has irst to do is to "omprehend these a5ioms and0 by employin3 the ded#ctive method0 to proceed rom #niversals to partic#lars. %e has then to reason rom the Wkno(n to the #nkno(n0X and see i the ind#ctive method o proceedin3 rom partic#lars to #niversals s#pports those a5ioms. This process orms the primary sta3e o tr#e contemplation. The st#dent m#st irst 3rasp the s#b<ect intellect#ally be ore he can hope to reali?e his aspirations. Dhen this is accomplished0 then comes the ne5t sta3e o meditation (hich is Wthe ine5pressible yearnin3 o the inner man to Y3o o#t to(ards the in initeV.X &e ore any s#ch yearnin3 can be properly directed0 the 3oal0 to (hich it is to be its aim to r#n0 m#st be determined by the preliminary sta3es. The hi3her sta3e0 in act0 consists in reali?in3 practically (hat the irst steps have placed (ithin oneVs comprehension. *n short0 contemplation0 in its tr#e sense0 is to reco3ni?e the tr#th o 6liphas 7eviVs sayin3$UXTo believe (itho#t kno(in3 is (eakness@ to believe beca#se one kno(s0 is po(er.X Or0 in other (ords0 to see that WK'OD76DL6 *" POD6F.X The )li*ir o $i e not only 3ives the preliminary steps in the ladder o "ontemplation b#t also tells the reader ho( to realize the hi3her conceptions. *t traces0 by the process o contemplation as it (ere0 the relation o man0 Wthe kno(n0X the mani ested0 the phenomenon0 to Wthe #nkno(n0X the #nmani ested0 the no#menon. *t sho(s to the st#dent (hat ideal he sho#ld contemplate and ho( to rise #p to it. *t places be ore him the nat#re o the inner capacities o man and ho( to develop them. To a s#per icial reader0 this may0 perhaps0 appear as the acme o sel ishness. Fe lection or contemplation (ill0 ho(ever0 sho( the contrary to be the case. .or it teaches the st#dent that to comprehend the no#menal0 he m#st identi y himsel (ith 'at#re. *nstead o lookin3 #pon himsel as an isolated bein30 he m#st learn to look #pon himsel as a part o the *'T6LF27 D%O76. .or0 in the #nmani ested (orld0 it can be clearly perceived that all is controlled by the W7a( o 2 inity0X the attraction o one to the other. There0 all is *n inite 7ove0 #nderstood in its tr#e sense.

*t may no( be not o#t o place to recapit#late (hat has already been said. The irst thin3 to be done is to st#dy the a5ioms o Occ#ltism and (ork #pon them by the ded#ctive and the ind#ctive methods0 (hich is real contemplation. To t#rn this to a #se #l p#rpose0 (hat is theoretically comprehended m#st be practically reali?ed. *t is to be hoped that this e5planation may make the meanin3 o the ormer article on this s#b<ect clearer. UD+.+M+ Theosophist0 .ebr#ary0 2pril0 and 2#3#st0 +,,C TTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTT

T$E MET4!$:S0C43 B4S0S 1; 9ES1TER0C B<DD$0SM

by Damodar .+ Ma"alan/ar

*n T%6 pamphlet o Mr. >. >. Massey0 an .. T. ".0 o the 7ondon 7od3e o the Theosophical "ociety0 is a val#able contrib#tion o the disc#ssion no( bein3 raised by the p#blication o Mr. "innettVs )soteri" 'uddhism. *t is a trite a5iom that tr#th e5ists independent o h#man error0 and he (ho (o#ld kno( the tr#th0 m#st rise #p to its level and not try the ridic#lo#s task o dra33in3 it do(n to his o(n standard. 6very metaphysician kno(s that 2bsol#te Tr#th is the eternal Feality (hich s#rvives all the transient phenomena. The pre ace to Isis Unveiled e5presses the idea very clearly (hen it says$UXMen and parties0 sects and creeds0 are the mere ephemera o the (orldVs day0 (hile Tr#th0 hi3h seated on its rock o 2damant0 is alone eternal and s#preme.X 7an3#a3e belon3s to the (orld o relativity0 (hile Tr#th is the 2bsol#te Feality. *t is there ore vain to s#ppose that any lan3#a3e0 ho(ever ancient or s#blime0 can e5press 2bstract Tr#th. The latter e5ists in the (orld o ideas0 and the ideal can be perceived by the sense belon3in3 to that (orld. Dords can merely clothe the ideas. &#t no n#mber o (ords can convey an idea to one (ho is incapable o perceivin3 it. 6very one o #s has (ithin him the latent capacity or a sense dormant in #s (hich can take co3nisance o 2bstract Tr#th0 altho#3h the development o that sense or0 more correctly speakin30 the assimilation o o#r intellect (ith that hi3her sense0 may vary in di erent persons0 accordin3 to circ#mstances0 ed#cation and discipline. That hi3her sense (hich is the potential capacity o every h#man bein3 is in eternal contact (ith Feality0 and every one o #s has e5perienced moments (hen0 bein3 or the time en rapport (ith that hi3her sense0 (e realise the eternal verities. The sole 1#estion is ho( to ocalise o#rselves entirely in that hi3her sense. Directly (e realise this tr#th0 (e are bro#3ht ace to ace (ith occ#ltism. Occ#ltism teaches its votaries (hat sort o trainin3 (ill brin3 on s#ch a development. *t never do3matises0 b#t only recommends certain methods (hich the e5perience o a3es has proved to be the best s#ited to the p#rpose. &#t <#st as the harmony o nat#re consists in symphonio#s discord0 so also the harmony o occ#lt trainin3 Gin other (ords0 individ#al h#man pro3ressH consists in discord o details. The scope o Occ#ltism bein3 a st#dy o 'at#re0 both in its phenomenal and no#menal aspects0 its or3anisation is in e5act harmony (ith the plan o 'at#re. Di erent constit#tions

re1#ire di erent details in trainin30 and di erent men can better 3rasp the idea clothed in di erent e5pressions. This necessity has 3iven rise to di erent schools o Occ#ltism0 (hose scope and ideal is the same0 b#t (hose modes o e5pression and methods o proced#re di er. 'ay0 even the st#dents o the same school have not necessarily a #ni ormity o trainin3. This (ill sho( (hy it is that #ntil a certain sta3e is reached0 the Chela is 3enerally le t to himsel 0 and (hy he is never 3iven verbal or (ritten instr#ctions re3ardin3 the tr#ths o 'at#re. *t (ill also s#33est the meanin3 o the 'eophyte bein3 made to #nder3o a partic#lar kind o sleep or a certain period be ore each initiation. 2nd his s#ccess or ail#re depends #pon his capacity or the assimilation o the 2bstract Tr#th his hi3her sense perceives. %o(ever0 <#st as #nity is the #ltimate possibility o 'at#re0 so there is a certain school o Occ#ltism (hich deals only (ith the synthetic process0 and to (hich all the other schools0 dealin3 (ith analytical methods (herein alone can diversity e5ist0 o(e their alle3iance. 2 care #l reader (ill th#s perceive the abs#rdity o a do3matism (hich claims or its methods a #niversal application. Dhat is there ore meant by the 2d(aitee Philosophy bein3 identical (ith the 2rhat Doctrine0 is that the inal 3oal or the #ltimate possibility o both is the same. The synthetical process is one0 or it deals only (ith eternal verities0 the 2bstract Tr#th0 the no#menal. 2nd these t(o philosophies are p#t orth to3ether0 or in their analytical methods they proceed on parallel lines0 one proceedin3 rom the s#b<ective and the other rom the ob<ective stand8point. to meet #ltimately or rather conver3e to3ether in one point or centre. 2s s#ch0 each is the complement o the other and neither can be said to be complete in itsel . *t sho#ld be distinctly remembered here that the 2d(aitee Doctrine does not date rom "ankaracharya0 nor does the 2rhat Philosophy o(e its ori3in to La#tama &#ddha. They (ere b#t the latest e5po#nders o these t(o systems (hich have e5isted rom time immemorial as they m#st. "ome nat#res can better comprehend the tr#th rom a s#b<ective stand8 point0 (hile others m#st proceed rom the ob<ective. These t(o systems are there ore as old as Occ#ltism itsel 0 (hile the later phases o the 6soteric Doctrine are b#t another aspect o either o these t(o0 the details bein3 modi ied accordin3 to the comprehensive ac#lties o the people addressed0 as also the other s#rro#ndin3 circ#mstances. 2ttempts at a revival o the kno(led3e o this Tr#th have been n#mberless0 and there ore to s#33est that the present is the irst attempt in the (orldVs history0 is an error (hich those (hose sense has <#st been a(akened to the 3lorio#s Feality are apt to commit. *t has already been stated that the di #sion o kno(led3e is not limited to one process. The possessors o it have never <ealo#sly 3#arded it rom any personal or sel ish motives. *n act s#ch a rame o mind precl#des the possibility o the attainment o kno(led3e. They have at every opport#nity tried all available means to 3ive its bene it to h#manity. Times there (ere #ndo#bted8 ly (hen they had to rest content (ith 3ivin3 it only to a e( chosen p#pils0 (ho0 it sho#ld be remembered0 di er rom ordinary h#manity only in one essential partic#lar0 and that is0 that by abnormal trainin3 they brin3 on a process o sel 8 evol#tion in a comparatively very short period0 (hich ordinary h#manity may re1#ire n#mberless a3es to reach d#rin3 the ordinary co#rse o evol#tion. Those (ho are ac1#ainted (ith the history o >o#nt "t. Lermain and the (orks o the late 7ord 7ytton0 need not be told that even d#rin3 the past h#ndred years constant e orts have been made to a(aken the present races to a sense o the kno(led3e (hich (ill assist their pro3ress and ens#re #t#re happiness. *t sho#ld not be0 moreover0 or3otten that to spread a kno(led3e o philosophical tr#ths orms b#t a small raction o the important (ork the occ#ltists are en3a3ed in. Dhenever circ#mstances compel them to be sh#t o#t rom the (orldVs vie(0 they are most actively en3a3ed in so arran3in3 and 3#idin3 the c#rrent o events0 sometimes by in l#encin3 peopleVs minds0 at others by brin3in3 abo#t0 as ar as practicable0 s#ch combinations o orces as (o#ld 3ive rise to a

hi3her orm o evol#tion and s#ch other important (ork on a spirit#al plane. They have to do and are doin3 that (ork no(. 7ittle there ore do the p#blic kno( (hat in reality it is that they ask or (hen they apply or Chelaship. They have to th#s pled3ed themselves to assist the M2%2TM2" in that spirit#al (ork by the process o sel evol#tion0 or0 the ener3y e5pended by them in the act o sel p#ri ication0 has a dynamic e ect and prod#ces 3rand res#lts on a spirit#al plane. Moreover0 they 3rad#ally it themselves to take an active share in the 3rand (ork. *t may perhaps be no( apparent (hy WT%6 2D6PT &6>OM6"0 %6 *" 'OT M2D60X and (hy he is the Wrare e lorescence o the a3e.X The ore3oin3 considerations sho#ld never be lost si3ht o by the reader o )soteri" 'uddhism. The 3reat di ic#lty (hich an ordinarily philosophic mind has to contend a3ainst0 is the idea that conscio#sness and intelli3ence proceed o#t o non8conscio#sness and non8intelli3ence. 2ltho#3h an abstr#se metaphysical intellect can comprehend or rather perceive the point s#b<ectively0 the present #ndeveloped state o h#manity0 at any rate0 can conceive the hi3her tr#ths only rom an ob<ective stand8point. 9#st as0 there ore0 (e are obli3ed to talk o the settin3 o the s#n0 in common parlance0 altho#3h (e kno( that it is not the movement o the s#n that (e really re er to0 and <#st as in the 3eocentric system (e have to speak as tho#3h the earth (ere a i5ed point in the centre o the #niverse so that the #nripe mind o the st#dent may #nderstand o#r teachin3s0 so in the same manner the 2bstract Tr#th has to be presented rom an ob<ective point o vie(0 so that it may be more easily comprehended by minds (ith not a very keen metaphysical intellect. Th#s one may say that &#ddhism is rational Oedantism0 (hile Oedantism is transcendental &#ddhism. Keepin3 this di erence in vie(0 an e5planation o the di ic#lty above p#t orth may be 3iven rom the &#ddhist stand8point. * the reader (ill here recall the ans(er o the M2%2TM2" to K#estion O o W2n 6n3lish .. T. ".0X p#blished in the Theosophist or "eptember +,,30= :["ee .ive )ears o Theosophy6ds.; he (ill remember the e5planation concernin3 Wthe mineral monad.X The one 7i e permeates 277. %ere it may be added that conscio#sness and intelli3ence also permeate 277. These three are inherent potentially every(here. &#t (e do not talk o the li e o a mineral0 nor o its conscio#sness or intelli3ence. These e5ist in it only potentially. The di erentiation (hich res#lts in individ#alisation is not yet complete. 2 piece o 3old0 silver0 copper or any other metal0 or a piece o rock0 Rct.0 has no sense o separate e5istence0 beca#se the mineral monad is not individ#alised. *t is only in the animal kin3dom that a sense o personality be3ins to be ormed. &#t or all that0 an occ#ltist (ill not say that li e0 conscio#sness or intelli3ence0 do not potentially e5ist in the minerals. Th#s it (ill be seen that altho#3h conscio#sness and intelli3ence e5ist every(here0 all ob<ects are not conscio#s or intelli3ent. The latent potentiality (hen developed to the sta3e o individ#alisation by the 7a( o >osmic 6vol#tion0 separates the s#b<ect rom the ob<ect0 or rather the s#b<ect alls into Upadhi0 and a state o personal conscio#sness or intelli3ence is reali?ed. &#t the absol#te conscio#s ness and intelli3ence (hich has no Upadhi cannot be conscio#s or intelli3ent0 or there is no d#ality0 nothin3 to (ake intelli3ence or to be conscio#s o . %ence the Upanishads say that %arabrahm has no conscio#sness0 no intelli3ence0 or these states can be co3nised by #s only on acco#nt o o#r individ#alisation0 (hile (e can have0 rom o#r di erentiated and personal state0 no conception o the #ndi erentiated0 non8d#alistic conscio#sness or intelli3ence. * there (ere no conscio#sness or intelli3ence in 'at#re0 it (ere abs#rd to talk o the 7a( o Karma or every ca#se prod#cin3 its correspondin3 e ect. The M2%2TM20 in one o the letters p#blished in the 3""ult -orld0 says that matter is indestr#ctible0 b#t en1#ires (hether the modern "cientist can tell (hy it is that 'at#re conscio#sly pre ers that matter sho#ld remain indestr#ctible #nder

or3anic rather than inor3anic orm. This is a very s#33estive idea in re3ard to the s#b<ect #nder notice. 2t the be3innin3 o o#r st#dies (e are apt to be misled by the s#pposition that o#r earth0 or the planetary chain0 or the solar system0 constit#tes in inity and that eternity can be meas#red by n#mbers. O ten and o ten have the M2%2TM2" (arned #s a3ainst this error0 and yet (e do0 no( and then0 try to limit the in inity to o#r standard instead o endeavo#rin3 to e5pand o#rselves to its conception. This has led some nat#rally to a sense o isolation0 and to or3et that the same 7a( o >osmic 6vol#tion (hich has bro#3ht #s to o#r present sta3e o individ#al di erentia8tion0 is tendin3 to lead #s 3rad#ally to the ori3inal #ndi erentiated condi8tion. "#ch allo( themselves to be imb#ed so m#ch (ith a sense o personality that they try to rebel a3ainst the idea o 2bsol#te Pnity. .orcin3 themselves th#s in a state o isolation0 they endeavo#r to ride the >osmic 7a( (hich m#st have its co#rse$ and the nat#ral res#lt is annihilation thro#3h the throes o disinte3ration. This it is (hich constit#tes the brid3e0 the dan3ero#s point in evol#tion re erred to by Mr. "innett in his )soteri" 'uddhism. 2nd this is (hy sel ishness0 (hich is the res#lt o a stron3 sense o personality0 is detri8mental to spirit#al pro3ress. This it is that constit#tes the di erence bet(een (hite and black ma3ic. 2nd it is this tendency to (hich re erence is made (hen talkin3 o the end o a Face. 2t this period0 the (hole h#manity splits #p into t(o classes0 the 2depts o the 3ood 7a( and the "orcerers Gor #ugpasH. To that period (e are ast r#shin3@ and to save h#manity rom a cataclysm (hich m#st overtake those (ho 3o a3ainst the p#rposes o 'at#re0 the M2%2TM2"0 (ho are (orkin3 (ith her0 are endeavo#rin3 to spread kno(led3e in a manner to prevent its ab#se as ar as possible. De sho#ld there ore constantly remember that the present is not the ape5 o evol#tion0 and that i (e (o#ld not be annihilated0 (e m#st not allo( o#r selves to be in l#enced by a sense o personal isolation and conse1#ent (orldly vanities and sho(s. This (orld does not constit#te in inity0 nor does o#r solar system0 nor does the immeas#rable e5panse o#r physical senses can take co3nisance o . 2ll these and more are b#t an in initesimal atom o the 2bsol#te *n inity. The idea o personality is limited to o#r physical senses (hich0 belon3in3 as they do to the .upa $o,a G(orld o ormsH0 m#st perish0 since (e see no permanent orm any(here. 2ll is liable to chan3e0 and the more (e live in transient personal8ity0 the more (e inc#r the dan3er o inal death0 or total annihilation. *t is only the seventh principle0 the Adi 'uddha0 that is the 2bsol#te Feality. The ob<ective stand8 point0 ho(ever0 adds #rther that #harma0 the vehicle o the seventh principle or its Ppadhi0 is co8e5istent (ith its 7ord and Master0 the Adi 'uddha@ beca#se it says nothin3 can come o#t o nothin3. 2 more correct orm o e5pressin3 the idea (o#ld be that in the state o %ralaya the si5th principle e5ists in the seventh as an eternal potentiality to be mani ested d#rin3 the period o cosmic activity. Oie(ed in this li3ht both the seventh and the si5th principles are 6ternal Fealities0 altho#3h it (o#ld be more correct to say that the seventh principle is the only Feality0 since it re mains imm#table both d#rin3 cosmic activity as also d#rin3 cosmic rest0 (hile the si5th principle0 the Ppadhi0 altho#3h absorbed into the seventh d#rin3 Pralaya0 is chan3in3 d#rin3 Manvantara0 irst di erentiatin3 to ret#rn to its #ndi erentiated condition as the time or %ralaya approaches. *t (as rom this standpoint that Mr. "#bba Fo( (as ar3#in3 in his article on W2 Personal and an *mpersonal Lod0X= (hich (as meant as a reply to Mr. %#me0 (ho (as then talkin3 o the 2rhat Philosophy.
TTTTTT = This article appeared in The Theosophist0 .eb. and March0 +,,30 as a Feply to an article by %. M. G2. 0. %#meH0 The Theosophist0 Dec.0 +,,2.U6ds.

'o( the Oedantin doctrine says that %arabrahm is the Absolute .eality (hich never chan3es and is th#s identical (ith the 2di &#ddha o the 2rhats. Dhile Mulapra,riti is that aspect o

Parabrahm0 (hich at the time o Manvantara emanates rom itsel %urusha and %ra,riti0 and (hich th#s #nder3oes chan3e d#rin3 the period o cosmic activity. 2s %urusha is orce0 (hich remains imm#table thro#3ho#t0 it is that aspect o Mulapra,riti (hich is identical (ith %arabrahm. %ence it is that %urusha is said to be the same as %arabrahm0 or the Absolute .eality. Dhile %ra,riti0 the di 8 erentiated cosmic matter0 constantly #nder3oes chan3e0 and is th#s impermanent0 ormin3 the basis o phenomenal evol#tion. This is a p#rely s#b<ective standpoint rom (hich Mr. "#bba Fo( (as ar3#in3 (ith the late "(ami o 2lmora (ho pro essed to be an 2d(aitee. 2 care #l reader (ill th#s perceive that there is no contradiction involved in Mr. "#bba Fo(Vs statements0 (hen he says rom the ob<ective standpoint that Mulapra,riti and %urusha are eternal0 and (hen a3ain rom a s#b<ective standpoint he says that %urusha is the only eternal Feality. %is critic has #nconscio#sly mi5ed #p the t(o stand8points by c#llin3 e5tracts rom t(o di erent articles (ritten rom t(o di erent points o vie( and ima38 ines that Mr. "#bba Fo( has made an error. 2ttention m#st no( be t#rned to the idea o the #hyan Chohans. *t has been already stated above that the si5th and the seventh principles are the same in all0 and this idea (ill be clear to every one (ho reads care #lly the ore3oin3 remarks. *t has also been added that the si5th principle0 bein3 a di erentiation o Mulapra,riti0 is personal0 ho(ever e5alted and #bi1#ito#s that personality may be. *n the 2d(aitee Philosophy the #hyan Chohans correspond to Is;ara0 the Demi#r3#s. There is no "ons"ious Is;ara outside o the -th principle o Men# as v#l3arly #nderstood. This (as the idea Mr. "#bba Fo( meant to convey (hen he said$UWe5pressions implyin3 the e5istence o a conscio#s *s(ara (hich are to be o#nd here and there in the Upanishads0 are not to be literally constr#ed.X Mr. "#bba Fo(Vs statement is there ore neither Wper ectly ine5plicable0X nor Wa#dacio#s0X as it is consistent (ith the teachin3 o !an,ara"harya. The #hyan Chohans0 (ho represent the a33re3ate cosmic intelli3ence0 are the immediate arti icers o the (orlds0 and are th#s identical (ith Is;ara or the Demi#r3ic Mind. &#t their conscio#sness and intelli3ence0 pertainin3 as they do to the si5th and the seventh states o matter0 are as s#ch as (e cannot co3nise0 so lon3 as (e pre er to remain in o#r isolation and do not trans er o#r individ#ality to the si5th and the seventh principles. 2s arti icers o the (orlds0 they are the primary principle o the Pniverse0 altho#3h they are at the same time the result o >osmic 6vol#tion. *t is an incorrect #nderstandin3 o the conscio#sness o #hyan Chohans that has 3iven rise to the c#rrent v#l3ar notion o Lod. 7ittle do the do3matic theists realise that it is (ithin their po(er to become #hyan Chohans or Is;ara0 or at least they have the latent potentiality in them to rise to that spirit#al eminence i they (ill b#t (ork (ith 'at#re. They kno( not themselves0 and th#s allo( themselves to be carried a(ay and b#ried #nder a sense o personal isolation0 lookin3 #pon 'at#re as somethin3 apart rom themselves. They th#s isolate themselves rom the spirit o 'at#re0 (hich is the only eternal 2bsol#te Feality and h#rry to(ards their o(n disinte3ration. The reader (ill no( perceive that )soteri" 'uddhism is not a system o materialism. *t is0 as Mr. "innett calls it0 Wtranscendental MaterialismX (hich is non8materialism <#st as the absol#te conscio#sness is non8conscio#sness and the absol#te personality0 o (hich Mr. Massey talks0 is non8personality. Mr. MasseyVs description o evol#tion rom the idealist stand point0 (ith (hich his pamphlet closes0 no occ#ltist (ill disa3ree (ith. The book sho(s s#ch vario#s phases o tho#3ht that

di erent portions m#st evidently have been (ritten at di erent times. *t is #ndo#btedly a val#able addition to the e5istin3 literat#re on the s#b<ect and (ill be read (ith e5treme interest by the st#dents o WThe metaphysical basis o )soteri" 'uddhism.X D4M1D4R .+ M484342.4R Theosophist0 May0 +,,C

C128E2T012 >R1<! B1MB4: 5??' >handra "hckar G&areillyH0 'abin K. &ancr<i0 P. 'ityananda Misra0 2. P. "innett0 9. 2. Pn(alla0 2braham D. 6?ekiel P. Lopinath0 Fai &ishen 7al0 Famas(amier0 %. P. &lavatsky0 %. ". Olcott0 Tripada &aner<i0 'arendra 'ath "en0 Thomas Perera 7. O. Oaradar#<#l# 'aid#0 Dr. 2binash >handra &ancr<i0 Damodar .+ Ma"alan/ar Mohini M. >hatter<i0 Dr. Mahendranath Lan3ooli

TTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTT

Method o "t#dy
The st#dent m#st irst learn the 3eneral a5ioms. .or the time bein30 he (ill o co#rse have to take them as ass#mptions0 i he pre ers to call them so.... Dhat the st#dent has irst to do is to comprehend these a5ioms and0 by employin3 the ded#ctive method0 to proceed rom #niversals to partic#lars. %e has then to reason rom the Qkno(n to the #nkno(n0Q and see i the ind#ctive method o proceedin3 rom partic#lars to #niversals s#pports those a5ioms. This process orms the primary sta3e o tr#e contemplation. Damodar .+ Ma"alan/ar