Five Years of Theosophy

by Unknown

The bharotan as I have above remarked is only resorted to when a matter of grave import has to be inquired about; the bhagat makes a high charge for a seance of this description. We will fancy that three or four families in a village consider themselves bewitched by a najo, and they resolve to have recourse to a bhagat to find out who the witch is; with this view a day is fixed on, and two delegates are procured from each of five neighbouring villages, who accompany the afflicted people to the house of the bhagat, taking with them a dali or offering, consisting of vegetables, which on arrival is formally presented to him. Two delegates are posted at each of the four points of the compass, and the other two sent themselves with the afflicted parties to the right of the bhagat, who occupies the centre of the apartment with four or five chelas, a clear space being reserved on the left. One chela then brings a small earthenware-pot full of lighted charcoal, which is set before the bhagat with a pile of mango wood chips and a ball composed of dhunia (resin of Shorea robusta), gur (treacle), and ghee (clarified butter), and possibly other ingredients. The bhagat's sole attire consists of a scanty lenguti (waist-cloth), a necklace of the large wooden beads such as are usually worn by fakeers, and several garlands of golaichi flowers round his neck, his hair being unusually long and matted. Beside him stuck in the ground is his staff. One chela stands over the firepot with a bamboo-mat fan in his hand, another takes charge of the pile of chips, and a third of the ball of composition, and one or two others seat themselves behind the bhagat, with drums and other musical instruments in their hands. All being in readiness, the afflicted ones are requested to state their grievance. This they do, and pray the bhagat to call before him the najo, who has stirred up the spirits to afflict them, in order that he may be punished. The bhagat then gives a sign to his chelas, those behind him raise a furious din with their instruments, the fire is fed with chips, and a bit of the composition is put on it from time to time, producing a volume of thick greyish-blue smoke; this is carefully fanned over, and towards the bhagat, who, when well wrapped in smoke, closes his eyes and quietly swaying his body begins a low chant. The chant gradually becomes louder and the sway of his body more pronounced, until he works himself into a state of complete frenzy. Then with his body actually quivering, and his head rapidly working about from side to side, he sings in a loud voice how a certain najo (whom he names) had asked money of those people and was refused, and how he stirred up certain spirits (whom he also names) to hurt them, how they killed so and so's bullocks, some one else's sheep, and caused another's child to fall ill. Then he begins to call on the najo to come and answer for his doings, and in doing so rises to his feet—still commanding the najo to appear; meanwhile he reels about; then falls on the ground and is quite still except for an occasional whine, and a muttered, "I see him!" "He is coming!" This state may last for an hour or more till at last the bhagat sits up and announces the najo has come; as he says so, a man, apparently mad with drink, rushes in and falls with his head towards the bhagat moaning and making a sort of snorting as if half stifled. In this person the bewitched parties often recognize a neighbour and sometimes even a relation, but whoever he may be they have bound themselves to punish him. The bhagat then speaks to him and tells him to confess, at the same time threatening him, in case of refusal, with his staff. He then confesses in a half-stupefied manner, and his confession tallies with what the bhagat has told in his frenzy. The najo is then dismissed and runs out of the house in the same hurry as he came in. The delegates then hold a council at which the najo usually is sentenced to a fine—often heavy enough to ruin him—and expelled from his village. Before the British rule the convicted najo seldom escaped with his life, and during the mutiny time, when no Englishmen were about, the Singbhoom Hos paid off a large number of old scores of this sort. For record of which, see "Statistical Account of Bengal," vol. xvii. p. 52.

In conclusion I have merely to add that I have derived this information from people who have been actually concerned in these occurrences, and among others a man belonging to a village of my own, who was convicted and expelled from the village with the loss of all his movable property, and one of his victims, a relation of his, sat by me when the above was being written.

—E.D. Ewen

Mahatmas and Chelas

A Mahatma is an individual who, by special training and education, has evolved those higher faculties, and has attained that spiritual knowledge, which ordinary humanity will acquire after passing through numberless series of re-incarnations during the process of cosmic evolution, provided, of course, that they do not go, in the meanwhile, against the purposes of Nature and thus bring on their own annihilation. This process of the self-evolution of the MAHATMA extends over a number of "incarnations," although, comparatively speaking, they are very few. Now, what is it that incarnates? The occult doctrine, so far as it is given out, shows that the first three principles die more or less with what is called the physical death. The fourth principle, together with the lower portions of the fifth, in which reside the animal propensities, has Kama Loka for its abode, where it suffers the throes of disintegration in proportion to the intensity of those lower desires; while it is the higher Manas, the pure man, which is associated with the sixth and seventh principles, that goes into Devachan to enjoy there the effects of its good Karma, and then to be reincarnated as a higher personality. Now an entity that is passing through the occult training in its successive births, gradually has less and less (in each incarnation) of that lower Manas until there arrives a time when its whole Manas, being of an entirely elevated character, is centred in the individuality, when such a person may be said to have become a MAHATMA. At the time of his physical death, all the lower four principles perish without any suffering, for these are, in fact, to him like a piece of wearing apparel which he puts on and off at will. The real MAHATMA is then not his physical body but that higher Manas which is inseparably linked to the Atma and its vehicle (the sixth principle)—a union effected by him in a comparatively very short period by passing through the process of self-evolution laid down by Occult Philosophy. When therefore, people express a desire to "see a MAHATMA," they really do not seem to understand what it is they ask for. How can they, with their physical eyes, hope to see that which transcends that sight? Is it the body—a mere shell or mask—they crave or hunt after? And supposing they see the body of a MAHATMA, how can they know that behind that mask is concealed an exalted entity? By what standard are they to judge whether the Maya before them reflects the image of a true MAHATMA or not? And who will say that the physical is not a Maya? Higher things can be perceived only by a sense pertaining to those higher things; whoever therefore wants to see the real MAHATMA, must use his intellectual sight. He must so elevate his Manas that its perception will be clear and all mists created by Maya be dispelled. His vision will then be bright and he will see the MAHATMA wherever he may be, for, being merged into the sixth and the seventh principles, which know no distance, the MAHATMA may be said to be everywhere. But, at the same time, just as we may be standing on a mountain top and have within our sight the whole plain, and yet not be cognizant of any particular tree or spot, because from that elevated position all below is nearly identical, and as our attention may be drawn to something which may be dissimilar to its surroundings—in the same manner, although the whole of humanity is within the mental vision of the MAHATMA, he cannot be expected to take special note of every human being, unless that being by his special acts draws particular attention to himself. The highest interest of humanity, as a whole, is the MAHATMA's special concern, for he has identified himself with that Universal Soul which runs through Humanity; and to draw his attention one must do so through that Soul. This perception of the Manas may be called "faith" which should not be confounded with blind belief. "Blind faith" is an expression sometimes used to indicate belief without perception or understanding; while the true perception of the Manas is that enlightened belief which is the real meaning of the word "faith." This belief should at the same time be accompanied by knowledge, i.e., experience, for "true knowledge brings with it faith." Faith is the perception of the Manas (the fifth principle), while knowledge, in the true sense of the term, is the capacity of the Intellect, i.e., it is spiritual perception. In short, the individuality of man, composed of his higher Manas, the sixth and the seventh principle, should work as a unity, and then only can it obtain "divine wisdom," for divine things can be sensed only by divine faculties. Thus a chela should be actuated solely by a desire to understand the operations of the Law of Cosmic Evolution, so as to be able to work in conscious and harmonious accord with Nature.

—Anon.

The Brahmanical Thread

I. The general term for the investiture of this thread is Upanayana; and the invested is called Upanita, which signifies brought or drawn near (to one's Guru), i.e., the thread is the symbol of the wearer's condition.

II. One of the names of this thread is Yajna-Sutra. Yajna means Brahma, or the Supreme Spirit, and Sutra the thread, or tie. Collectively, the compound word signifies that which ties a man to his spirit or god. It consists of three yarns twisted into one thread, and three of such threads formed and knotted into a circle. Every Theosophist knows what a circle signifies and it need not be repeated here. He will easily understand the rest and the relation they have to mystic initiation. The yarns signify the great principle of "three in one, and one in three," thus:—The first trinity consists of Atma which comprises the three attributes of Manas, Buddhi, and Ahankara (the mind, the intelligence, and the egotism). The Manas again, has the three qualities of Satva, Raja, and Tama (goodness, foulness, and darkness). Buddhi has the three attributes of Pratyaksha, Upamiti and Anumiti (perception, analogy, and inference). Ahankara also has three attributes, viz., Jnata, Jneya, and Jnan (the knower, the known, and the knowledge).

III. Another name of the sacred thread is Tri-dandi. Tri means three, and Danda, chastisement, correction, or conquest. This reminds the holder of the three great "corrections" or conquests he has to accomplish. These are:—(1) the Vakya Sanyama;* (2) the Manas Sanyama; and (3) the Indriya (or Deha) Sanyama. Vakya is speech, Manas, mind, and Deha (literally, body) or Indriya, is the senses. The three conquests therefore mean the control over one's speech, thought, and action.