How to Build
and Sustain a Correct State of Mind
Carlos Cardoso Aveline
“…Man is
continually peopling his
current in
space with a world of his own…”
(A Master of
the Wisdom)
There is in
esoteric philosophy an idea which not everyone is familiar with: the concept of
inner “atmosphere”.
Helena Blavatsky paid close attention to it, and in
1887 she wrote these words in a letter to a group of students in London:
“I can do you no good if you yourselves fail to
place yourselves in the atmosphere of Theosophy and of the Masters…” [1]
The task of building a correct “atmosphere” in and
around oneself may be important, but it is not simple. Attaining it is no short
term goal. Real progress can be made once an honest attempt takes place and
there is a decision to persevere.
In order to build an elevated psychological
atmosphere one must gradually identify and give up each untheosophical factor
in one’s life. Such an effort will face the opposition of elementals - “the
force of old habits” - which feed in various sectors of one’s lower
self. Uncooperative energy-patterns will also come to us from the lower
selves of other people, including persons who are dear to us and important in
our lives.
Challenges will be numerous. Independent
observation shows that each step ahead along the Path provokes renewed
opposition, from within and from without oneself. Obstacles often emerge in
unpredictable, surprising ways. Their ultimate source and foundation is in
errors and attachments to which we have not completely renounced yet, though we
may think we did. Every theosophist can know the means to conquer such
difficulties. It is by repeated efforts that he can win the day. The
philosophy of Yoga says that whenever one identifies an error in himself, the
opposite of the mistake must be invoked and practiced. Book II of “Yoga
Aphorisms of Patanjali” recommends:
“In order to exclude from the mind questionable
things, the mental calling up of those things that are opposite is efficacious
for their removal. Questionable things, whether done, caused to be done, or
approved of; whether resulting from covetousness, anger, or delusion; whether
slight, or of intermediate character, or beyond measure; are productive of very
many fruits in the shape of pain and ignorance; hence, the ‘calling up of those
things that are opposite’ is in every way advisable.” [2]
It is not enough to formally decide to renounce
something, for such renunciation actually to occur. The correction of mistakes
seldom takes place of itself. Old habits die hard, and a voluntary effort
is needed. By developing one’s will, obstacles are eliminated and one creates
in oneself the right state of mind. In order to reduce the contradiction
between intention and practice, one must also promote a gradual simplification
of one’s personal life, physical and emotional.
Obstacles to such a theosophical endeavor are energy-patterns that
seem to behave with intelligence. Elementals will often try to explain away
one’s daily self-discipline by suggesting that it is “unnecessary”; that it
“does not make a difference”; or that it “constitutes a waste of time”.
The first steps in relaxing self-discipline are
usually pleasant. They sometimes allow the student to work in excellent ways
and to do other altruistic tasks, in addition to the ones he already
accomplishes. He may be therefore convinced that he is doing the best he
can and being “most useful”, while all the time the magnetic basis of inner
firmness that sustains his outer vehicle is being dispersed. When
outer challenges finally emerge, the lack of proper magnetism (which is
provided by basic self-discipline) shows itself sometimes in radical ways.
Then a rather painful re-adaptation to humbler levels of service and duty
will be necessary in order to re-establish self-discipline and a peaceful
atmosphere.
Thus accumulated experience teaches us that the
temptation “to do more for mankind” while relaxing daily discipline, or
otherwise compromising the long-term efficiency of one’s effort, is one
significant test to be identified, and a trap to
be avoided. As an illustration, a theoretical example of that can be
mentioned.
Helena Blavatsky died in 1891, a few months before
being 60 years old, and after many years of daily overwork and poor health. If
she had cared more for her health and worked with some moderation, her physical
vehicle could have lived and worked for several years more, perhaps a whole
decade. That would have made a great difference in the history of the
theosophical movement.
H.P.B. was imperfect in this regard, but she tried
her best.
One challenge every student must face is that, as
he enters the Path, his tendency is to look for the Infinite; yet in order to
understand and contemplate the Universe he must accomplish a long list of
terrestrial, small, humble and difficult tasks. These painful and boring steps
to be taken will lead him to self-purification and self-control. This is
absolutely necessary, because the student himself has to become the telescope
through which he will look at Life Eternal, and study It. Self-discipline
enables him to be a reliable tool for his higher self to see
Reality with growing accuracy.
In her text “The Great Paradox”, H. P. Blavatsky
writes about this challenge:
“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. In other
words, 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.” [3]
By self-control the student consciously creates his
own atmosphere, and a Master of the Wisdom wrote in the 19th century:
“…Every thought of man upon being evolved passes
into the inner world and becomes an active entity by associating itself -
coalescing, we might term it - with an elemental; that is to say with one of
the semi-intelligent forces of the kingdoms. It survives as an active
intelligence, a creature of the mind’s begetting, for a longer or shorter
period proportionate with the original intensity of the cerebral action which
generated it. Thus, a good thought is perpetuated as an active beneficent power;
an evil one as a maleficent demon.”
The Mahatma added:
“ And so man is continually peopling his current in
space with a world of his own, crowded with the offsprings of his fancies,
desires, impulses, and passions, a current which reacts upon any sensitive or
and nervous organisation which comes in contact with it in proportion to its
dynamic intensity. The Buddhist calls this his ‘Skandha’, the Hindu gives it
the name of ‘Karma’; the Adept evolves these shapes consciously, other men
throw them off unconsciously. The adept to be successful and preserve his power
must dwell in solitude and more or less within his own soul. (…)” [4]
The student must constantly observe his “current in
space”, whose contents are the result of his thoughts, feelings and actions. But
his goal must be noble. He must work for mankind and not for himself.
The combination of self-responsibility and devotion
to a high ideal will help him make long-term progress on the way to wisdom. His
intention and his efforts create the atmosphere of theosophy in his life.
Progress is not always visible. But it will be
secretly present, if the right kind of action is developed alongside
self-observation and self-forgetfulness. Self-vigilance and self-denial
must inevitably go together, because one needs to know oneself, in order to
forget oneself. And it is necessary to forget oneself to attain wisdom.
NOTES:
[1] “Extract of a Letter From HPB to a London Group, 1887”, in “The
Theosophist” magazine, Adyar, India, July 1988, pp. 386-389, see p. 387.
[2] “The Yoga Aphorisms of Patanjali”, An Interpretation by William Q.
Judge, Theosophy Company, Los Angeles, 1987, 74 pp.; see aphorisms 33-34, Book
II, pp. 29-30.
[3] “The Great Paradox”, an article by Helena P. Blavatsky. First
published in 1887, the text can be found in our associated websites.
[4] See “First Letter to A. O. Hume”, in “Combined Chronology for use
with The Mahatma Letters and The Letters of H.P. Blavatsky
to A.P. Sinnett”, by Margareth Conger, Theosophical University
Press, Pasadena, California, 1973, 47 pp., p. 33. The same letter and
quotation can be found at “The Mahatma Letters”, Chronological Edition,
TPH-Philippines, 1993, Appendix I, p. 472.
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On the
difference between truth and falsehood in the esoteric movement, see the book “The
Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.
Published in
2013 by The Aquarian Theosophist,
the volume has 255 pages and can be obtained through Amazon Books.
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