Helena Petrovna
von Hahn,
more popularly known
as Madame Blavatsky
or H.P.B., came from a
noble family in Ukraine.
Her father,
Peter von Hahn
was a descendant
of German nobility;
while her mother, Helena
Andreyevna Hahn,
came from one
of the oldest families of
Russian nobility and was
also a celebrated novelist.
As a child she would
often have visions and
displayed clairvoyance
as well as other
metaphysical phenomena.
Years later,
she traveled
through Europe and
the Middle East studying
under various teachers
and Sufi saints.
She met her teacher,
an Indian yogi named
Master Morya, in London
who later directed her
to go to New York
in the United States.
Once there, she founded
the Theosophical Society.
In 1885,
she started to write
“The Secret Doctrine”
which was finally
published
three years later in 1888.
“The Secret Doctrine”
has been acknowledged
by many as one of
the most remarkable
books in the world.
It is considered to be
the Bible of Theosophy,
a sourcebook of
the esoteric tradition
that outlines
the fundamental tenets
of the secret doctrine
of the past ages.
Published
as two volumes
during her lifetime –
“The Cosmogenesis”
and “Anthropogenesis”
- “The Secret Doctrine”
explains the origin and
evolution of the universe
and of humanity
through an account of
"Root Races" dating back
millions of years.
Although the writer
of “The Secret Doctrine,”
Madame Blavatsky often
expressed that she was
only the compiler
of ancient wisdom
that was passed on to her.
The true authors of the
work were her teachers,
the Mahatmas,
or Great Souls,
who were the guardians
of the Secret Wisdom
of the ages.
Today on Between
Master and Disciples,
we invite you to listen to
“The Seven Portals” from
Madame Blavatksy’s book,
“The Voice of the Silence.”
We thank you
for your kind presence
for today’s episode of
Between Master
and Disciples.
Join us again
next Thursday for
part 2 of excerpts from
Madame Blavatsky’s book,
“The Voice of the Silence.”
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every day.
The Voice of the Silence
by H. P. Blavatsky
Fragment III:
The Seven Portals
"Upadya (Guru),
the choice is made,
I thirst for Wisdom.
Now hast thou rent the veil
before the secret Path
and taught the greater
Yana (vehicle).
Thy servant here is ready
for thy guidance."
'Tis well, Sravaka (student).
Prepare thyself,
for thou wilt have to
travel on alone.
The Teacher can
but point the way.
The Path is one for all,
the means
to reach the goal must
vary with the Pilgrims.
Which wilt thou choose,
O thou of dauntless heart?
The Samtan (Tibetan)
of "eye Doctrine,"
four-fold Dhyana
(a state of deep meditation),
or thread thy way
through Paramitas,
six in number,
noble gates of virtue
leading to Bodhi
(awakening) and to Prajna,
seventh step of Wisdom?
The rugged Path
of four-fold Dhyana
winds on uphill.
Thrice great is he
who climbs the lofty top.
The Paramita heights
are crossed by
a still steeper path.
Thou hast to fight thy way
through portals seven,
seven strongholds held
by cruel crafty Powers –
passions incarnate.
Be of good cheer,
Disciple; bear in mind
the golden rule.
Once thou hast passed
the gate Srotapatti,
"he who the stream
hath entered";
once thy foot
hath pressed the bed
of the Nirvanic stream
in this or any future life,
thou hast but
seven other births
before thee,
O thou of adamantine Will.
Look on. What see'st thou
before thine eye,
O aspirant
to god-like Wisdom?
"The cloak of darkness is
upon the deep of matter;
within its folds I struggle.
Beneath my gaze
it deepens, Lord;
it is dispelled beneath
the waving of thy hand.
A shadow moveth,
creeping like the
stretching serpent coils...
It grows, swells out and
disappears in darkness."
It is the shadow of thyself
outside the Path, cast on
the darkness of thy sins.
"Yea, Lord;
I see the PATH;
its foot in mire,
its summits lost in
glorious light Nirvanic.
And now I see
the ever narrowing Portals
on the hard and
thorny way to Gnyana
(Knowledge, Wisdom)."
Thou seest well,
Lanoo (disciple).
These Portals
lead the aspirant
across the waters
on "to the other shore".
Each Portal hath a golden
key that openeth its gate;
and these keys are:
1. Dana, the key of charity
and love immortal.
2. Shila, the key of Harmony
in word and act, the key
that counterbalances
the cause and the effect,
and leaves no further room
for Karmic action.
3. Kshanti, patience sweet,
that nought can ruffle.
4. Virag, indifference
to pleasure and to pain,
illusion conquered,
truth alone perceived.
5. Virya, the dauntless energy
that fights its way
to the supernal Truth,
out of the mire
of lies terrestrial.
6. Dhyana, whose
golden gate once opened
leads the Narjol
(saint, an adept)
toward the realm
of Sat eternal and its
ceaseless contemplation.
7. Prajna, the key
to which makes of a man
a god, creating him
a Bodhisattva, son of
the Dhyanis (Buddhas).
Such to the Portals
are the golden keys.
Before thou canst
approach the last,
O weaver of thy freedom,
thou hast to master these
Paramitas of perfection –
the virtues transcendental
six and ten in number –
along the weary Path.
For, O Disciple!
Before thou wert
made fit to meet
thy Teacher face to face,
thy Master light to light,
what wert thou told?
Before thou canst approach
the foremost gate
thou hast to learn to part
thy body from thy mind,
to dissipate the shadow,
and to live in the eternal.
For this, thou hast to
live and breathe in all,
as all that thou perceivest
breathes in thee;
to feel thyself
abiding in all things,
all things in Self.
Thou shalt not
let thy senses
make a playground
of thy mind.
Thou shalt not separate
thy being from Being,
and the rest, but merge
the Ocean in the drop,
the drop within the Ocean.
So shalt thou be in full
accord with all that lives;
bear love to men
as though they were
thy brother-pupils,
disciples of one Teacher,
the sons of
one sweet mother.
Of teachers there are many;
the Master-Soul is one
Alaya, the Universal Soul.
Live in that Master
as Its ray in thee.
Live in thy fellows
as they live in Its.
Before thou standest on
the threshold of the Path;
before thou crossest
the foremost Gate,
thou hast to merge the two
into the One
and sacrifice the personal
to Self impersonal,
and thus destroy the "path"
between the two –
Antaskarana
(the lower Manas,
or undisciplined mind) .
Thou hast to be prepared
to answer Dharma,
the stern law,
whose voice will ask thee
at thy first,
at thy initial step:
"Hast thou complied
with all the rules,
O thou of lofty hopes?"
"Hast thou attuned
thy heart and mind to
the great mind and heart
of all mankind?
For as the sacred River's
roaring voice whereby
all Nature-sounds
are echoed back,
so must the heart of him
'who in the stream
would enter,' thrill
in response to every sigh
and thought of all
that lives and breathes."
Disciples may be likened
to the strings of
the soul-echoing Vina;
mankind,
unto its sounding board;
the hand that sweeps it
to the tuneful breath
of the Great World-Soul.
The string that fails
to answer 'neath
the Master's touch
in dulcet harmony with
all the others, breaks –
and is cast away.
So the collective minds
of Lanoo-Sravakas.
They have to be attuned
to the Upadya's mind –
one with the Over-Soul –
or, break away.
Thus do the "Brothers
of the Shadow" –
the murderers
of their Souls,
the dread Dad-Dugpa clan.
Hast thou attuned thy being
to Humanity's great pain,
O candidate for light?
Thou hast? . . .
Thou mayest enter.
Yet, ere thou settest foot
upon the dreary Path
of sorrow, 'tis well
thou should'st first learn
the pitfalls on thy way.
Armed with the key
of Charity, of love
and tender mercy,
thou art secure
before the gate of Dana,
the gate that standeth at
the entrance of the Path.
Behold, O happy Pilgrim!
The portal that faceth thee
is high and wide,
seems easy of access.
The road
that leads there through
is straight and smooth
and green.
'Tis like a sunny glade
in the dark forest depths,
a spot on earth mirrored
from Amitabha's paradise.
There, nightingales
of hope and birds
of radiant plumage sing
perched in green bowers,
chanting success
to fearless Pilgrims.
They sing of
Bodhisattvas' virtues five,
the fivefold source
of Bodhi power,
and of the seven steps
in Knowledge. Pass on!
For thou hast brought
the key; thou art secure.
And to the second gate
the way is verdant too.
But it is steep and
winds up hill; yea,
to its rocky top.
Grey mists
will over-hang its
rough and stony height,
and all be dark beyond.
As on he goes,
the song of hope
soundeth more feeble
in the pilgrim's heart.
The thrill of doubt
is now upon him;
his step less steady grows.
Beware of this,
O candidate!
Beware of fear
that spreadeth, like
the black and soundless
wings of midnight bat,
between the moonlight
of thy Soul
and thy great goal
that loometh in
the distance far away.
Fear, O disciple,
kills the will
and stays all action.
If lacking in
the Shila virtue –
the pilgrim trips,
and Karmic pebbles
bruise his feet
along the rocky path.
Be of sure foot,
O candidate.
In Kshanti's (patience)
essence bathe thy Soul;
for now thou dost approach
the portal of that name,
the gate of fortitude
and patience.
Close not thine eyes,
nor lose thy sight of Dorje
(an instrument
that is a symbol of power
of evil influences);
Mara's arrows
ever smite the man who
has not reached Viraga
(feeling of
absolute indifference to
the objective universe, to pleasure and to pain.) Beware of trembling.
'Neath the breath of fear
the key of Kshanti rusty
grows: the rusty key
refuseth to unlock.
The more thou dost advance,
the more thy feet pitfalls
will meet.
The path that leadeth on,
is lighted by one fire –
the light of daring,
burning in the heart.
The more one dares,
the more he shall obtain.
The more he fears,
the more
that light shall pale –
and that alone can guide.
For as the lingering
sunbeam, that on the top
of some tall mountain
shines, is followed by
black night
when out it fades,
so is heart-light.
When out it goes,
a dark and threatening
shade will fall from
thine own heart
upon the path,
and root thy feet
in terror to the spot.
Beware, disciple,
of that lethal shade.
No light
that shines from Spirit
can dispel the darkness
of the nether Soul,
unless all selfish thought
has fled therefrom,
and that the pilgrim saith:
"I have renounced
this passing frame;
I have destroyed the cause:
the shadows cast can,
as effects, no longer be."
For now the last great fight,
the final war
between the Higher
and the Lower Self,
hath taken place.
Behold, the very battlefield
is now engulfed
in the great war,
and is no more.
But once
that thou hast passed
the gate of Kshanti,
step the third is taken.
Thy body is thy slave.
Now,
for the fourth prepare,
the Portal of temptations
which do ensnare
the inner man.
Ere thou canst
near that goal,
before thine hand
is lifted to upraise
the fourth gate's latch,
thou must have mustered
all the mental changes
in thy Self
and slain the army
of the thought sensations
that, subtle and insidious,
creep unasked within
the Soul's bright shrine.
If thou would'st not
be slain by them,
then must thou harmless
make thy own creations,
the children of thy thoughts,
unseen, impalpable, that
swarm round humankind,
the progeny and heirs to man
and his terrestrial spoils.
Thou hast to study
the voidness
of the seeming full,
the fullness
of the seeming void.
O fearless Aspirant,
look deep within the well
of thine own heart,
and answer.
Knowest thou of Self
the powers,
O thou perceiver
of external shadows?
If thou dost not –
then art thou lost.
For, on Path fourth,
the lightest breeze
of passion or desire
will stir the steady light
upon the pure white walls
of Soul.
The smallest wave
of longing or regret
for Maya's gifts illusive,
along Antaskarana –
the path that lies between
thy Spirit and thy self,
the highway of sensations,
the rude arousers
of Ahankara
(the “I-am-ness”) –
a thought as fleeting
as the lightning flash
will make thee
thy three prizes forfeit –
the prizes thou hast won.
For know, that the Eternal
knows no change.
"The eight dire miseries
forsake for evermore.
If not, to wisdom, sure,
thou can'st not come,
nor yet to liberation,"
saith the great Lord,
the Tathagata of perfection, "
he who has followed
in the footsteps
of his predecessors.".
Stern and exacting
is the virtue of Viraga.
If thou its path
would'st master,
thou must keep thy mind
and thy perceptions
far freer than before
from killing action.
Thou hast to saturate
thyself with pure Alaya
(the eight consciousness
or the storehouse
consciousness),
become as one with
Nature's Soul-Thought.
At one with it
thou art invincible;
in separation,
thou becomest
the playground of Samvriti
(one of the two truths
which demonstrates
the illusive character or
emptiness of all things),
origin of
all the world's delusions.
All is impermanent in man
except the pure bright
essence of Alaya.
Man is its crystal ray;
a beam of
light immaculate within,
a form of clay material
upon the lower surface.
That beam is thy life-guide
and thy true Self,
the Watcher
and the silent Thinker,
the victim of thy lower Self.
Thy Soul cannot be hurt
but through thy erring body;
control and master both,
and thou art safe when
crossing to the nearing
"Gate of Balance."
Be of good cheer,
O daring pilgrim
"to the other shore."
Heed not the whisperings
of Mara's hosts;
wave off the tempters,
those ill-natured Sprites,
the jealous Lhamayin
(elementals and evil spirits)
in endless space.
Hold firm!
Thou nearest now
the middle portal,
the gate of Woe, with
its ten thousand snares.
Have mastery
o'er thy thoughts,
O striver for perfection,
if thou would'st
cross its threshold.
Have mastery
o'er thy Soul, O seeker
after truths undying,
if thou would'st
reach the goal.
Thy Soul-gaze centre
on the One Pure Light,
the Light that is
free from affection,
and use thy golden Key. . .
The dreary task is done,
thy labour well-nigh o'er.
The wide abyss that
gaped to swallow thee
is almost spanned. . .
Thou hast now crossed
the moat that
circles round the gate
of human passions.
Thou hast now conquered
Mara and his furious host.
Thou hast removed
pollution from thine heart
and bled it
from impure desire.
But, O thou
glorious combatant,
thy task is not yet done.
Build high, Lanoo,
the wall that shall hedge
in the Holy Isle
(The Higher Ego),
the dam that will protect
thy mind from pride and
satisfaction at thoughts
of the great feat achieved.
A sense of pride
would mar the work.
Aye, build it strong,
lest the fierce rush
of battling waves, that
mount and beat its shore
from out the great
World Maya's Ocean,
swallow up the pilgrim
and the isle –
yea, even when
the victory's achieved.
Thine "Isle" is the deer,
thy thoughts the hounds
that weary and pursue
his progress
to the stream of Life.
Woe to the deer
that is o'ertaken
by the barking fiends
before he reach
the Vale of Refuge –
Dnyan Marga, "path of
pure knowledge" named.
Ere thou canst settle
in Dnyan Marga
(Path of pure knowledge)
and call it thine,
thy Soul has to become
as the ripe mango fruit:
as soft and sweet
as its bright golden pulp
for others' woes,
as hard as that fruit's stone
for thine own throes
and sorrows,
O Conqueror
of Weal and Woe.
Make hard thy Soul
against the snares of Self;
deserve for it the name
of "Diamond-Soul."
For, as the diamond
buried deep within the
throbbing heart of earth
can never mirror back
the earthly lights;
so are thy mind and Soul;
plunged in Dnyan Marga,
these must mirror nought
of Maya's realm illusive.
When thou hast reached
that state, the Portals
that thou hast to
conquer on the Path
fling open wide their gates
to let thee pass, and
Nature's strongest mights
possess no power
to stay thy course.
Thou wilt be master
of the sevenfold Path: but
not till then, O candidate
for trials passing speech.
Till then, a task far harder
still awaits thee:
thou hast to feel thyself
All-Thought,
and yet exile all thoughts
from out thy Soul.
Thou hast to reach
that fixity of mind
in which no breeze,
however strong, can waft
an earthly thought within.
Thus purified, the shrine
must of all action, sound,
or earthly light be void;
e'en as the butterfly,
o'ertaken by the frost,
falls lifeless
at the threshold – so
must all earthly thoughts
fall dead before the fane.
Behold it written:
"Ere the gold flame can
burn with steady light,
the lamp must stand well
guarded in a spot
free from all wind."
Exposed to shifting breeze,
the jet will flicker and
the quivering flame cast
shades deceptive, dark
and ever-changing,
on the Soul's white shrine.
And then, O thou pursuer
of the truth, thy Mind-Soul
will become
as a mad elephant,
that rages in the jungle.
Mistaking forest trees
for living foes, he perishes
in his attempts to kill
the ever-shifting shadows
dancing on the wall
of sunlit rocks.
Beware,
lest in the care of Self
thy Soul should
lose her foothold on the
soil of Deva-knowledge.
Beware,
lest in forgetting Self,
thy Soul lose o'er its
trembling mind control,
and forfeit thus the due
fruition of its conquests.
Beware of change!
For change is thy great foe.
This change
will fight thee off,
and throw thee back,
out of the Path
thou treadest, deep into
viscous swamps of doubt.
Prepare, and
be forewarned in time.
If thou hast tried and failed,
O dauntless fighter,
yet lose not courage:
fight on and to the charge
return again, and yet again.
Act then, all ye who fail
and suffer, act like him;
and from the stronghold
of your Soul, chase
all your foes away –
ambition, anger, hatred,
e'en to the shadow
of desire – when even
you have failed. . .
Remember,
thou that fightest
for man's liberation,
each failure is success,
and each sincere attempt
wins its reward in time.
The holy germs that
sprout and grow unseen
in the disciple's soul,
their stalks wax strong
at each new trial,
they bend like reeds
but never break,
nor can they e'er be lost.
But
when the hour has struck
they blossom forth.
But if thou cam'st prepare,
then have no fear.
Henceforth thy way
is clear right through
the Virya gate,
the fifth one
of the Seven Portals.
Thou art now
on the way that leadeth to
the Dhyana haven,
the sixth, the Bodhi Portal.
The Dhyana gate
is like an alabaster vase,
white and transparent;
within there burns
a steady golden fire,
the flame of Prajna
that radiates
from Atman (soul).
Thou art that vase.
Thou hast estranged
thyself from objects
of the senses, travelled
on the "Path of seeing,"
on the "Path of hearing,"
and standest in the light
of Knowledge.
Thou hast now reached
Titiksha state (a state
of supreme indifference).
O Narjol thou art safe.
Know, Conqueror of Sins,
once that a Sowanee
("he who has entered
the stream") hath
cross'd the seventh Path,
all Nature thrills
with joyous awe
and feels subdued.
The silver star now
twinkles out the news
to the night-blossoms,
the streamlet to the pebbles
ripples out the tale;
dark ocean-waves
will roar it
to the rocks surf-bound,
scent-laden breezes
sing it to the vales,
and stately pines
mysteriously whisper:
"A Master has arisen,
a Master Of The Day".
He standeth now like
a white pillar to the west,
upon whose face
the rising Sun of thought
eternal poureth forth its
first most glorious waves.
His mind, like a becalmed
and boundless ocean,
spreadeth out
in shoreless space.
He holdeth life and death
in his strong hand.
Yea, He is mighty.
The living power made
free in him, that power
which is Himself,
can raise the tabernacle
of illusion
high above the gods,
above great Brahm
(Creator of
the Indian Pantheon)
and Indra (king of devas).
Now he shall surely
reach his great reward!
Shall he not use the gifts
which it confers for
his own rest and bliss,
his well-earn'd weal and
glory – he, the subduer
of the great Delusion?
Nay, O thou candidate
for Nature's hidden lore!
If one would follow
in the steps
of holy Tathagata,
those gifts and powers
are not for Self.
Would'st thou thus dam
the waters born on
Sumeru (Mount Meru,
the sacred mountain
of the Gods)?
Shalt thou divert the stream
for thine own sake,
or send it back
to its prime source along
the crests of cycles?
If thou would'st have
that stream of
hard-earn'd knowledge,
of Wisdom heaven-born,
remain sweet
running waters,
thou should'st not leave it
to become a stagnant pond.
Know, if of Amitabha,
the "Boundless Age,"
thou would'st become
co-worker, then must thou
shed the light acquired,
like to the Bodhisattvas
twain, upon the span
of all three worlds.
Know that the stream of
superhuman knowledge
and the Deva-Wisdom
thou hast won, must,
from thyself,
the channel of Alaya,
be poured forth
into another bed.
Know, O Narjol,
thou of the Secret Path,
its pure fresh waters
must be used to sweeter
make the Ocean's
bitter waves –
that mighty sea of sorrow
formed of the tears of men.
Alas! when once thou hast
become like the fix'd star
in highest Heaven,
that bright celestial orb
must shine from out
the spatial depths for all –
save for itself;
give light to all,
but take from none.
Alas! when once thou
hast become like the pure
snow in mountain vales,
cold and unfeeling
to the touch,
warm and protective
to the seed that sleepeth
deep beneath its bosom –
'tis now that snow
which must receive
the biting frost,
the northern blasts,
thus shielding from
their sharp and cruel tooth
the earth that holds
the promised harvest,
the harvest that
will feed the hungry.
Self-doomed to
live through future Kalpas
(cycles of ages),
unthanked and
unperceived by man;
wedged as a stone with
countless other stones
which form
the "Guardian Wall",
such is thy future
if the seventh gate
thou passest.
Built by the hands
of many Masters
of Compassion,
raised by their tortures,
by their blood cemented,
it shields mankind,
since man is man,
protecting it
from further and far
greater misery and sorrow.
Withal man sees it not,
will not perceive it,
nor will he heed
the word of Wisdom . . .
for he knows it not.
But thou hast heard it,
thou knowest all, O thou
of eager guileless Soul. . . . .
and thou must choose.
Then hearken yet again.
On Sowan's Path,
O Srotapatti,
thou art secure.
Aye, on that Marga (Path),
where nought but darkness
meets the weary pilgrim,
where torn by thorns
the hands drip blood,
the feet are cut by
sharp unyielding flints,
and Mara wields
his strongest arms –
there lies a great reward
immediately beyond.
Calm and unmoved
the Pilgrim glideth up
the stream that to Nirvana
(highest paradise) leads.
He knoweth that the more
his feet will bleed,
the whiter
will himself be washed.
He knoweth well
that after seven short
and fleeting births
Nirvana will be his. . . .
Such is the Dhyana Path,
the haven of the Yogi,
the blessed goal
that Srotapattis crave.
Not so when
he hath crossed and
won the Aryahata Path.
There Klesha
(the love of pleasure
or of worldly enjoyment)
is destroyed forever,
Tanha's the will to live,
that which causes
rebirth roots torn out.
But stay, Disciple . . .
Yet, one word.
Canst thou destroy
divine Compassion?
Compassion is no attribute.
It is the Law of Laws –
eternal Harmony,
Alaya's Self; a shoreless
universal essence, the
light of everlasting Right,
an fitness of all things,
the law of love eternal.
The more thou dost
become at one with it,
thy being melted
in its Being,
the more thy Soul unites
with that which IS,
the more thou wilt become
Compassion Absolute.
Such is the Arya Path,
Path of the Buddhas
of perfection.
Withal, what mean
the sacred scrolls
which make thee say?
"Om! I believe it is
not all the Arhats that
get of the Nirvanic Path
the sweet fruition."
"Om! I believe
that the Nirvana-Dharma
is entered
not by all the Buddhas".
"Yea; on the Arya Path
thou art no more Srotapatti,
thou art a Bodhisattva.
The stream is cross'd.
'Tis true thou hast a right
to Dharmakaya
(a body of the Buddha,
composed of
the Buddha’s teachings)
vesture; but Sambogakaya
(a body of the Buddha,
a body of bliss)
is greater than a Nirvanee,
and greater still
is a Nirmanakaya –
the Buddha of Compassion.
Now bend thy head
and listen well,
O Bodhisattva –
Compassion speaks
and saith:
"Can there be bliss when
all that lives must suffer?
Shalt thou be saved and
hear the whole world cry?"
Now thou hast heard
that which was said.
Thou shalt attain
the seventh step
and cross the gate
of final knowledge
but only to wed woe –
if thou would'st be
Tathagata, follow upon
thy predecessor's steps,
remain unselfish
till the endless end.
Thou art enlightened –
Choose thy way.
Behold, the mellow light
that floods the Eastern sky.
In signs of praise both
Heaven and Earth unite.
And from the four-fold
manifested Powers
a chant of love ariseth,
both from the flaming Fire
and flowing Water, and
from sweet-smelling Earth
and rushing Wind.
Hark! . . . from the deep
unfathomable vortex
of that golden light
in which the Victor bathes,
All Nature's wordless
voice in thousand tones
ariseth to proclaim:
Joy unto ye, O men
of Myalba (Earth).
A pilgrim hath returned back
"from the other shore."
A new Arhan
(Savior of mankind)
is born. . . .
Peace to all beings.