The Gupta Vidya

The universe is even as a great temple.   —Louis Claude de St. Martin

The central truths of Gupta Vidya are not derived from any ancient or modern sect but represent the accumulated wisdom of the ages, the unrecorded inheritance of humanity. Its vast scheme of cosmic and human evolution furnishes all true seekers with the symbolic alphabet necessary to interpret their recurrent visions as well as the universal framework and metaphysical vocabulary, drawn from many mystics and seers, which enable them to communicate their own intuitive perceptions. All authentic mystical writings are enriched by the alchemical flavour of theosophical thought. Gupta Vidya is an integrated system of fundamental verities taught by initiates and adepts across millennia. It is the Philosophia Perennis, the philosophy of human perfectibility, the science of spirituality and the religion of responsibility. It is the primeval fount of myriad religious systems as well as the hidden essence and esoteric wisdom of each. Its cosmology is known as Brahma Vidya and its noetic psychology is known as Atma Vidya. Man, an immortal monad, has been able to preserve this sacred heritage through the sacrificial efforts of enlightened and compassionate individuals, or Bodhisattvas, who constitute an ancient Brotherhood. They quietly assist in the ethical evolution and spiritual development of the whole of humanity. Gupta Vidya is Divine Wisdom, transmitted and verified over aeons by the sages who belong to this secret Brotherhood.

The supreme presupposition of Gupta Vidya is an eternal substance-principle postulated as the ineffable Ground of all being. It is called a substance-principle because it becomes increasingly substantial and differentiated on the plane of manifestation, while it essentially remains a homogeneous principle in abstract space and eternal duration. The perceived universe is a complex mirroring of this Unknown Source, all finite conceptions of which are necessarily incomplete. It is the Absolute Negation of all that exists. It is Be-ness or Sat, the Secondless Reality, the No-thing of ancient philosophy, the ‘Boundless Lir’, the Unknown Beginning of Celtic cosmogony. Compared with It, all manifestation is no more than an impermanent illusion or maya, a kaleidoscopic medium through which the one Reality shows itself in a series of reflections. Spirit and matter are the two facets of this indivisible principle which only seem to be separate during a vast period of cosmic manifestation. They radiate from this transcendent source, yet are not causally related to It, since neither quality nor mode may properly be ascribed to It. They appear periodically on the objective plane as the opposite poles of this Reality yet they are not inherently separate, but mutually coexist as spirit-matter. In manifestation this substratum differentiates itself into seven planes of increasing density, reaching towards the region of sense data. Everywhere the root essence of homogeneous substance is the same, transforming itself by minute degrees from the most ethereal to the most gross.

The seven planes of manifestation may be seen as condensations of rarefied matter and also as living streams of intelligences – primordial rays proceeding from an invisible Spiritual Sun. All modes of activity in the Universe are internally guided by powers and potencies arrayed in an almost endless series of hierarchies, each with its exact function and precise scope of action. They are called Dhyan Chohans in Tibetan cosmogony and bear many other titles in the rich panoply of religious traditions – Angels, Devas, Dhyani Buddhas, Gods, Elohim, etc. All these are transmitting agents of cosmic Law (rta) which guides the evolution of each atom on every plane in space, the hierarchies varying enormously in their respective degrees of creative consciousness and monadic intelligence. As an aggregate, this immense host of forces forms the manifesting Verbum of an unmanifest Presence, constituting simultaneously the active Mind of the cosmos and its immutable Law. The idea of myriad hierarchies of intelligences animating visible Nature is a vital key to understanding all true mysticism. Many flashes of intuitive perception reveal multitudes of radiant beings elaborating the interior architecture of matter. Great mystics show a reverential recognition of the Logos or Verbum, the Army of the Voice, operating behind the screen of surface events as the noumenal cause of natural phenomena. This involves deciphering the signs of these intelligent forces by following the traces of their effects. The natural world bears the signatures of a divine archetypal world. With proper keys to archaic symbolism, the true seeker can read these signatures and recover the lost knowledge which would restore a primeval state of gnosis equivalent to that of the Gods. The letters composing the Sanskrit language are the phenomenal expressions of these finer forces, and by understanding them one could discover the root vibration, the ineffable Word, reverberating throughout the sentient world of visible Nature.

The arcane teaching concerning the Great Chain of Being in the supernatural realm continually reappears in human history as the inexhaustible fountain-head of aesthetic expression, heroic action and mystic illumination. The diverse expressions of creativity in the arts, religion and philosophy stem from this common unseen source, and the search for its origin is the hallowed mission of many a mystic and artist. The problem of tracing particulars to universals is as crucial to art as to psychology. The sevenfold classification of man’s inner constitution corresponds to sm cosmic planes of being. Man is truly a microcosm and miniature copy of the macrocosm. Like the macrocosm, the individual is divine in essence, a direct radiation from the central Spiritual Sun. As pure spirit, every human being needs the vestures through which life may be experienced on differentiated planes of existence, so that one can become fully conscious of individual immortality and one’s indissoluble identity with the whole. Every person is a complete reflection of the universe, revealing oneself to oneself by means of seven differentiations. In one’s deepest self, the individual is Atman, the universal spirit which is mirrored in the luminous soul or Buddhi.

The light of Buddhi is focussed through Manas or impersonal intellect, the source of human individuation. These three together constitute the imperishable fire in man, the immortal Triad that undertakes an immense pilgrimage through successive incarnations to emerge as an effortlessly self-conscious agent of the divine will, the Light of the Logos, Brahma Vach.

Below this overbrooding Triad is the volatile quaternary of principles drawn from the lower planes of cosmic matter: they are kama, the force of blind passion and chaotic desire shared by man with animal life; prana, the life-current energizing the whirling atoms on the objective plane of existence; the astral paradigmatic body (linga sharira), the original form around which the physical molecules shape themselves, and hence the model for the physical frame (sthula sharira). This quaternary of principles is evanescent and changeable, established for man’s use at the time of incarnation and dissolved at death into its primary constituents on their corresponding planes. The real man, the higher Triad, recedes from the physical plane to await the next incarnation. The function of each of these sheaths differs from one individual to another according to the level of spiritual development of the incarnated soul. The astral body of the Adept is of a much higher degree of resilience and purity than that of the average man. In visionaries and mystics, the sheaths intervening between the spiritual man and the brain-mind are sufficiently transparent so that they can receive communications from the overbrooding Triad in a relatively lucid manner. Man is a compound being simultaneously experiencing two worlds, inner and outer. Each person’s present life experience is but a minute portion of what was witnessed by the immortal individuality in previous incarnations. Thus if men and women assiduously search within themselves, they can recover a vast heritage of knowledge spanning aeons. These memories are locked in mansions of the soul which only ardent desire and strong discipline can penetrate.

Memory is integral to consciousness and since all matter is alive and conscious, all beings from cells to deities have memory of some type. In man, memory is generally divided into four categories: physical memory, remembrance, recollection and reminiscence. In remembrance, an idea impinges upon the mind from the past by free association; in recollection, the mind deliberately searches it out. Reminiscence, however, is of another order altogether. Called ‘soul-memory’, it links every human being to previous lives and assures each that he or she will live again. In principle, any man or woman may recover the knowledge gained in previous incarnations and maintain continuity with the sutratman, the thread-soul, the eternal witness to every incarnation. There are also types of memory which are indistinguishable from prophecy, since the more one progresses towards homogeneous and rarefied planes of existence, the more past, present and future collapse into eternal duration, within the boundless perspective of which an entire cycle of manifestation may be surveyed. Such was the level of insight reached by the great seers or rishis who recorded their findings in the Vedas and other great scriptures, thus transmitting the ancient Gupta Vidya or ‘the Secret Doctrine’, fitly taken as the title of H.P. Blavatsky’s monumental modern exposition of theosophical thought. Some mystics have penetrated deeply into the realms of reminiscence, bringing back the fruits of knowledge in previous lives. Greater still is the ability to enter into former and more spiritual epochs of humanity and to make those visions come alive for those who had lost all but a faint intuition of a larger sense of self.

The source and destiny of the soul’s inward life fundamentally involve the entire scope of evolution. Coeval with the manifestation of the seven worlds of the cosmic plenum is the reemergence of beings who assume once more the evolutionary pilgrimage after an immense period of rest. The emanation of matter and spirit into the objective plane of existence is but half the cycle. Its return brings all beings and forms to the bosom of absolute darkness. The period of manifestation covering trillions of years is called a manvantara and the corresponding period of rest, called pralaya, lasts for an equal duration. They are the Days and Nights of Brahmā, which were reckoned with meticulous precision by the ancient Aryans. The whole span of the manvantara is governed by the law of periodicity which regulates rates of activity on all planes of being. This is sometimes spoken of as ‘the Great Breath’ which preserves the cosmos. The essence of life is motion, growth and expansion of awareness in every atom. Each atom is at its core a monad, an expression of the highest self (Atman) and its vesture is the spiritual soul (Buddhi). Prior to the monad’s emergence in the human family, it undergoes aeons of experience in the lower kingdoms of nature, developing by natural impulse (metempsychosis) until the latent thinking faculty of Manas is awakened by the sacrificial efforts of beings who have risen far above the human state in manvantaras past. They kindle the spark of self-consciousness, making the unconscious monad a true man (Manushya), capable of thought, reflection and deliberate action. The soul embarks upon a long cycle of incarnations in human form to prepare itself for entry into still greater planes of existence.

The evolutionary tide on earth is regulated by the unerring hand of cyclic law. Man passes through a series of Rounds and Races which allows him to assimilate the knowledge of every plane of existence, from the most ethereal to the most material. Man’s planetary evolution describes a spiral passing from spirit into matter and returning to spirit again with a wholly self-conscious mastery of the process. Each Round is a major evolutionary period lasting many millions of years. Each Race in turn witnesses the rise and fall of continents, civilizations and nations. An earlier Race than our own, the Lemurian, lived in an idyllic Golden Age, an epoch ruled by natural religion, universal fraternity, and spontaneous devotion to spiritual teachers. Many of the myths regarding an era of childlike purity and unsullied trust in humanity’s early flowering preserve the flavour of this period. As man evolved more material vestures, kama or passion tainted his power of thought and inflamed his irrational tendencies. The nightmare tales of Atlantean sorcerers are the heavy heirloom of contemporary humanity. The destruction of Atlantis ushered in the Aryan race of our own epoch. The Indian sages who inaugurated this period are among the torchbearers for the humanity of our time. Intuitive mystics recognize the sacred role of ancient India as mother and preserver of the spiritual heritage of present humanity. The classical Indian scriptures resonate with the authentic voice of the Verbum, uncorrupted by time and human ignorance.

Pertinent to historical insight is the doctrine of the yugas, the cycle of four epochs through which every Race passes, the Golden, Silver, Bronze and Iron Ages. The yugas indicate a broad sweep of karmic activity at any point in the life of an individual or collection of individuals. The entire globe may not be undergoing the same age simultaneously nor may any one individual be necessarily in the same epoch as his social milieu. According to Hindu calculations, Kali Yuga began over 5,090 years ago and will last altogether for a total of 432,000 years. This dark age is characterized by widespread confusion of roles, inversion of ethical values and enormous suffering owing to spiritual blindness. Many have celebrated the myth of the Golden Age as extolling the plenitude of man’s creative potential. The doctrine of the yugas is not deterministic. It merely suggests the relative levels of consciousness which most human beings tend to hold in common. Thus a Golden Age vibration can be inserted into an Iron Age to ameliorate the collective predicament of mankind. The Golden Age surrounded human beings as a primordial state of divine consciousness, but their own pride and ignorance precluded its recovery. In the wonder of childhood, in archaic myths, in the sporadic illuminations of great artists and in mystical visions, one may discern shimmering glimpses of the Golden Age of universal eros, the rightful original estate of humanity.

The progress of humanity in harmony with cyclic law is facilitated by a mature grasp of karma and rebirth. These twin doctrines of responsibility and hope unravel many of the riddles of life and Nature. They show that every person’s life and character are the outcome of previous lives and thought patterns, that each one is his or her own judge and executioner, and that all rise or fall strictly by their own merits and misdeeds. Nothing is left to chance or accident in life but everything is under the governance of a universal law of ethical causation. Man is essentially a thinker, and all thoughts initiate causes that generate suffering or bliss. The immortal Triad endures the mistakes and follies of the turbulent quaternary until such time as it can assume its rightful stature and act freely in consonance with cosmic order and natural law. As man is constantly projecting a series of thoughts and images, individual responsibility is irrevocable. Each person is the centre of any disturbance of universal harmony and the ripples of effects must return to him. Thus the law of karma or justice signifies moral interdependence and human solidarity.

Karma must not be seen as a providential means of divine retribution but rather as a universal current touching those who bear the burden of its effects. This has been called the law of spiritual gravitation. The entire scope of man’s affairs – his environment, friends, family, employment and the like – are all dictated by the needs of the soul. Karma works on the soul’s behalf to provide those opportunities for knowledge and experience which would aid its progress. This concept could be expanded so as to encompass all connections with other human beings of even the most casual kind, seeing them as karmically ordained not for one’s own progress but for the sake of those who struggle with the dire limitations of ignorance, poverty or despair. A deeply moving account of this trial is given in The Hero in Man, wherein, while walking among the wretched outcasts of Dublin, the author, George William Russell (‘A.E.’), rejoices in the conviction that the benevolence he feels for each benighted soul will forge a spiritual bond through which he may help them in the future. Karma means a summons to the path of action and duty. As one cannot separate one’s own karma from that of one’s fellow-men, one may determine to devote one’s life to the remission of the karmic burden of others.

At death the true Self or immortal Triad casts off the physical and astral bodies and is released from the thraldom of passions and desires. Its natural tropism to gravitate upwards allows it to enter the rarefied plane of consciousness where its thoughts are carried to culmination, clothed in a finer body suited to that sublime existence. This state, devachan, is a period of rest and assimilation between lives and the basis of the popular mythology of heaven. On the other hand, the lower quaternary languishes after death in kamaloka, the origin of theological dogmas concerning hell and purgatory. There it dissolves by degrees back into its primary elements at a rate determined by the cohesion given them by the narcissistic personality during life on earth. Inflamed passions and poisonous thoughts sustained for long periods of time endow this entity with a vivid, vicarious and ghoulish existence. This plane of consciousness, termed ‘the Astral Light’ by Eliphas Lévi, is intimately connected with the lives and thoughts of most of mankind. It is the vast slag-heap of Nature into which all selfish and evil thoughts are poured and then rebound back to pollute and contaminate human life on earth. This plane of carnalized thought tends to perpetuate the horrors of the Iron Age and condemn humanity to a state of spiritual darkness.

The crucial difference between individuals lies in whether they are enslaved by the Astral Light (the region of psyche) or whether they are capable of rising above it to a calm awareness of the wisdom and compassion latent in their higher nature, the realm of nous. Beyond the region of psychic action lies the pristine sphere of noetic awareness called Akasha, from which empyrean individuals could derive the inspiration needed to go forth and inaugurate a Golden Age by laying down the foundations of a regenerated civilization. Sages, past and present, saluted as Men of the Word (Brahma Vach), have accomplished the arduous transformation of their own natures, overcoming every vice and limitation and perfecting themselves in noetic ideation and sacrificial action. Mahatmas or Hierophants and Bodhisattvas renounce everything for the sake of suffering humanity. Solitary mystics on the ancient Bodhisattva path of service salute them as gurus, guides and preceptors and acknowledge their invisible presence as the Guruparampara, the sacred lineage behind their own modest labours for mankind. These wise beings are the noble trustees of the Philosophia Perennis and the compassionate teachers of the whole human family. The mystical pilgrimage of mankind is an authentic reflection of their ageless wisdom.

—Shri Raghavan Iyer