Adyar Pamphlets

Comments on the Idyll of the White Lotus

No. 8

Comments on the Idyll of the White Lotus

by T. Subba Rao
Published in 1911 Theosophical Publishin !ouse" Adyar" Chennai #$adras% India The Theosophist &ffice" Adyar" $adras. India The interestin story published under the title 'The Idyll of the White Lotus 'has already attracted considerable attention. It is instructi(e in more )ays than one. It truly depicts the * yptian faith and the * yptian priesthood")hen their reli ion had already be un to lose its purity and de enerate into a system of Tantric )orship contaminated and defiled by blac+ ma ic" unscrupulously used for selfish and immoral purposes. It is probably also a true story. ,ensa is represented to be the last reat hierophant of * ypt. -ust as a tree lea(es its seed to de(elop into a similar tree" e(en if it should perish completely" so does e(ery reat reli ion seem to lea(e its life and ener y in one or more reat adepts destined to preser(e its )isdom and re(i(e its ro)th at some future time )hen the cycle of e(olution tends in the course of its re(olution" to brin about the desire result. The rand old reli ion of .hem is destined to reappear on this planet in a hi her and nobler form )hen the appointed time arri(es" and there is nothin unreasonable in the supposition that the ,ensa of our story is probably no) a (ery hi h adept" )ho is )aitin to carry out the commands of the Lady of the White Lotus. Apart from these speculations" ho)e(er" the story in /uestion has a (ery noble lesson to teach. In its alle orical aspect it describes the trials and the difficulties of a neophyte. It is not easy" ho)e(er" for the ordinary reader to remo(e the (eil of alle ory and clearly understand its teachin s. It is to help such readers that I proceed to i(e the follo)in e0planation of the characters that appear in the story in /uestion and the e(ents therein related. 112 Sensa, the hero of the story" is intended to represent the human soul. It is the .utashtha Chaitanyam" or the erm of Pra3na" in )hich the indi(iduality of the human bein is preser(ed. It corresponds )ith the hi her and permanent element in the fifth principle of man. It is the e o or the self of embodied e0istence. 142 Seboua, the ardener" is intuition. 'They cannot ma+e a phantom of me'" declares ,eboua5 and in sayin so this unsophisticated but honest rustic truly re(eals his o)n mystery. 162 Agdmahd, Kamen-Baka and the nine other hi h priests of the temple" )ho are the de(oted ser(ants of the dar+ oddess )hom they )orship" represent respecti(ely the follo)in entities7 112 Kama..........................8esire 142 Krodha.......................An er 162 Lobha.........................Cupidity 192 Moha..........................I norance 1:2 Mada..........................Arro ance 1;2 Matsarya...................-ealousy 1<" 8" 9" 1= and 112........The fi(e senses and their pleasures 192 The female characters that fi ure in the story are the follo)in 7 112 The dar+ and mysterious oddess )orshipped by the priests5 142 The youn irl )ho played )ith ,ensa5 162 The ro)n up irl met by him in the City5 192 The Lady of the White Lotus. It must be noticed here that the 4nd and the 6rd are identical. ,pea+in of the fair )oman of the City" )hom he met apparently for the first time",ensa says" that as he a>ed into her tender eyes" it seemed to him that he +ne) her )ell and that her charms )ere familiar to him. It is clear from this statement that Pa e 1

Adyar Pamphlets

Comments on the Idyll of the White Lotus

irl )ho ran about the temple )ith him.

No. 8

his lady is no other than the youn

Pra+rti" say the !indu philosophers"has three /ualities" ,att(a" ?a3as and Tamas. The last of these /ualities is connected )ith the rosser pleasures and passions e0perienced in ,thulasarira. ?a3a una is the cause of the restless acti(ity of the mind" )hile ,att(a una is intimately associated )ith the spiritual intelli ence of man" and )ith his hi her and nobler aspirations. $aya" then" ma+es its appearance in this story in three distinct forms. It is @idya" a spiritual intelli ence" )hich is represented by the Lady of the White Lotus. It is the .)anAyin and the Pra3na of the Buddhist )riters. ,he represents the li ht or the aura of the Lo os")hich is )isdom" and she is the source of the current of conscious life or Chaitanyam. The youn irl 1mind of man2 abo(e referred to is the $ind of man" and its is by her that ,ensa is led radually into the presence of the dar+ oddess" set up in the !oly of the holies for adoration by the priesthood )hom )e ha(e abo(e described. The dar+ oddess herself is A(idya. It is the dar+ side of human Nature. It deri(es its life and ener y from the passions and desires of the human soul. The ray of life and )isdom" )hich ori inally emanated from the Lo os and )hich has ac/uired a distinct indi(iduality of its o)n )hen the process of differentiation has set in" is capable of bein transformed more or less entirely into this (eritable .ali" if the li ht of the Lo os is alto ether e0cluded by the bad .arma of the human bein " if the (oice of intuition is unheard and unnoticed" and if the man li(es simply for the purpose of ratifyin his o)n passions and desires. If these remar+s are +ept in mind" the meanin of the story )ill become clear. It is not my ob3ect no) to )rite an e0hausti(e commentary. I shall only notice some of the important incidents and their si nificance. Loo+ upon ,ensa a human bein " )ho" after runnin his course throu h se(eral incarnations" and after ha(in passed throu h a considerable amount of spiritual trainin " is born a ain in this )orld )ith his spiritual po)ers of perception reatly de(eloped" and prepared to become a neophyte at a (ery early sta e in his career. As soon as he enters into the physical body" he is placed under the char e of the fi(e ,enses and the si0 *motions abo(e enumerated" )ho ha(e it as their place of residence. The human soul is first placed under the uidance of his o)n intuition" the simple and honest ardener of the temple" for )hom the !i h Priests seem to ha(e no respect or affection" and" )hen it has not yet lost its ori inal purity" ets a limpse of its spiritual intelli ence" the Lady of the White Lotus. The priests" ho)e(er" are determined that no opportunity should be i(en for the intuition to )or+" and they therefore remo(e the child from its uardianship and introduce him to their o)n dar+ oddess" the oddess of human passions. The (ery si ht of this deity is found repulsi(e to the human soul at first. The proposed transfer of human consciousness and human attachment from the spiritual plane to the physical plane is too abrupt and premature to succeed. The priests failed in their first attempt and be an to de(ise their plans for a second effort in the same direction. Before proceedin further I must dra) the readerCs attention the real meanin of the Lotus tan+ in the arden. ,ahasrara Cha+ram in the brain is often spo+en of as a Lotus Tan+ in the !indu mystical boo+s The ',)eet soundin )ater' of this tan+ is described as amrtam or nectar. ,ee pa e 699 of the second (olume of Isis Unveiled for further hints as re ards the meanin of this ma ic )ater. Padma" the White Lotus" is said to ha(e a thousand petals" as has the mysterious ,ahasraram of the Do is. It is an unopened bud in the ordinary mortal" and 3ust as a lotus opens its petals" and e0pands in all its bloom and beauty )hen the sun rises abo(e the hori>on and sheds his rays on the flo)er" so does the ,ahasraram of the neophyte open and e0pand )hen the Lo os be ins to pour its li ht into its centre. When fully e0panded it becomes the lorious seat of the Lady of the Lotus" the ;th principle of man5 and sittin on this flo)er the reat oddess pours out the )aters of life and race for the ratification and the re eneration of the human soul. !atha Do is say that the human soul in Samadhi ascends to this thousandApetalled flo)er throu h Pa e 2

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Comments on the Idyll of the White Lotus

No. 8

,usumna 1the dath of the .abbalists2 and obtains a limpse of the splendour of the spiritual sun. In this part of ,ensaCs life an e(ent is related )hich deser(es attention. An elemental appearin in the uise of a neophyte of the temple tries to ta+e him out from his physical body. This is a dan er to )hich a man is liable before he ac/uires sufficient proficiency as an adept to uard himself a ainst all such dan ers" especially )hen his internal perception is de(eloped to a certain e0tent. ,ensaCs uardian an el protects him form the dan er o)in to his innocence and purity. When the mental acti(ity of the child commences and absorbs its attention"it recedes farther and farther from the Li ht of the Lo os. Its intuition )ill not be in a position to )or+ unshac+led. Its su estions come to it mi0ed up )ith other states of consciousness )hich are the result of sensation and intellection. Enable to see ,ensa and spea+ to him personally" ,eboua sends him his belo(ed lotus flo)er surreptitiously throu h one of the neophytes of the temple. $ental acti(ity commences first by )ay of sensation. *motions ma+e their appearance subse/uently. The openin mind of the child is aptly compared to a little irl playin )ith ,ensa. When once the mind be ins to e0ercise its functions the pleasures of sensation soon pa(e the )ay for the stron and fierce emotions of the human soul. ,ensa has descended one step from the spiritual plane )hen he loses si ht of the sublime lotus flo)er and its lorious oddess and be ins to be amused by the frolicsome little irl.'Dou are to li(e amon *arthAfed flo)ers'" says this little irl to him" disclosin the chan e that has already ta+en place" At first it is the simple beauty of nature that en rosses the attention of ,ensa. But his mind soon leads him to the dar+ oddess of the shrine. A(idya has its real seat in mind" and it is impossible to resist its influence so lon as the mind of man is not restrained in its action. When once the soul ets under the influence of this dar+ oddess" the hi h priests of the temple be in to utili>e its po)ers for their o)n benefit and ratification. The oddess re/uires t)el(e priests in all" includin ,ensa"to help her cause. Enless the si0 emotions and the fi(e sensations abo(e enumerated are banded to ether she cannot e0ercise her s)ay completely. They support and stren then each other as e(erymanCs e0perience clearly demonstrates. Isolated" they are )ea+ and can easily be subdued" but )hen associated to ether their combined po)er is stron enou h to +eep the soul under control. The fall of ,ensa no) becomes complete" but not before he recei(es a )ell merited rebu+e from the ardener" and a )ord of )arnin from the Lady of the Lotus. Addressin ,ensa" ,eboua is made to utter the follo)in )ords7 'Dou came first to )or+5 you )ere to be the drud e for me5 no) all is chan ed Dou are to play" not )or+" and I am to treat you li+e a little prince. Well F !a(e they spoiled thee yet" I )onder" childG' These )ords are si nificant5 and their meanin )ill become plain by the li ht of the fore oin remar+s. It must be noted that the last time he )ent into the Harden" ,ensa )as ta+en" not to the Lotus Tan+" but to another tan+ recei(in its )aters from the former. &)in to the chan e that has come o(er him" ,ensa is unable to see the Li ht of the Lo os by direct perception" but is under the necessity of reco ni>in the same by the operation of his fifth principle. It is in the astral fluid that he floats and not in the ma ic )ater of the Lotus Tan+. !e sees" ne(ertheless" the Lady of the Lotus )ho pathetically says" ',oon thou )ilt lea(e me5 and ho) can I aid thee if thou for ettest me utterlyG' After this occurrence ,ensa becomes completely a man of the )orld" li(in for the pleasures of the physical life. !is de(eloped mind becomes his companion and the priests of the temple profit by the chan e. Before proceedin further I must dra) the readerCs attention to the possibility of elicitin from a child any desired information by in(o+in certain elementals and other po)ers" by means of ma ic rites and ceremonies. After the soul ets completely under the influence of A(idya" it may either succumb alto ether to the said influence" and et absorbed" as it )ere" in the Tamo una of Pra+rti " or dispel its o)n i norance by the li ht of spiritual )isdom and sha+e off this baneful influence A critical moment arri(es in the history of ,ensa )hen his (ery e0istence is mer ed up for the time bein )ith the dar+ Pa e 3

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Comments on the Idyll of the White Lotus

No. 8

oddess of human passion on the day of the boat festi(al. ,uch an absorption" ho)e(er short" is the first step to)ards final e0tinction. !e must either be sa(ed at this critical 3uncture or perish. The Lady of the White Lotus" his uardian an el" ma+es a final attempt to sa(e him" and succeeds. In the (ery !oly of the holies" she un(eils the dar+ oddess5 and ,ensa" percei(in his folly prays for deli(erance from the accursed yo+e of the hated priesthood. !is prayer is ranted" and relyin upon the support of the bri ht oddess" he re(olts a ainst the authority of the priests" and directs the attention of the people to the ini/uities of the temple authorities. It is necessary to say a fe) )ords in this connection as re ards the real nature of soulAdeath and the ultimate fate of a blac+ ma ician" to impress the teachin s of this boo+ on the mind of the reader. The soul" as )e ha(e abo(e e0plained" is an isolated drop in the ocean of cosmic life. This current of cosmic life is but the li ht and the aura of the Lo os. Besides the Lo os" there are innumerable other e0istences" both spiritual and astral" parta+in of this life and li(in in it. These bein s ha(e special affinities )ith particular emotions of the human soul and particular characteristics of the human mind. They ha(e of course a definite indi(idual e0istence of their o)n )hich lasts up to the end of the $an(antara. There are three )ays in )hich a soul may cease to retain its special indi(iduality. ,eparated from its Lo os" )hich is" as it )ere" its source" it may not ac/uire a stron and abidin indi(iduality of its o)n" and may in course of time be reabsorbed into the current of Eni(ersal Life. This is real soulAdeath. It may also place itself en ra ort )ith a spiritual or elemental e0istence by e(o+in it" and concentratin its attention and re ard on it for purposes of blac+ ma ic and Tantric )orship. In such a case it transfers its indi(iduality to such e0istence and is suc+ed up into it" as it )ere. In such a case the blac+ ma ician li(es in such a bein " and as such a bein he continues Ctil the end of the $an(antara. The fate of Banasena illustrates the point. After his death he is said to li(e as $aha+ala" one of the most po)erful spirits of Pramada ana. In some respects this amounts to ac/uirin immortality in e(il. But unli+e the immortality of the Lo os it does not o beyond $an(antaric limits. ?ead the 8th chapter of the Bhagavad-!ita in this connection " and my meanin )ill become clear by the li ht of .rishnaCs teachin . The occurrence in the boat of Isis" depicted in the boo+ under consideration" i(es some idea of the nature of this absorption and the subse/uent preser(ation of the ma icianCs indi(iduality. When the centre of absorption is the Lo os and not any other po)er or elemental" the man ac/uires $u+ti or Nir(ana and becomes one )ith the eternal Lo os )ithout any necessity of rebirth. The last part of the boo+ describes the final stru ultimate deli(erance from the tyranny of Pra+rti. le of the soul )ith its in(eterate foes" its initiation and

The assurance and the ad(ice i(en by the Lady of the White Lotus to ,ensa in the !oly of holies mar+s the reat turnin point in the history of his career. !e has percei(ed the li ht of the 8i(ine Wisdom and has brou ht himself )ithin the pale of its influence. This li ht of the Lo os" )hich is represented in the story as the fair oddess of the sacred flo)er of * ypt" is the bond of union and brotherhood )hich maintains the chain of spiritual intercourse and sympathy runnin throu h the lon succession of the reat hierophants of * ypt" and e0tendin to all the reat adepts of this )orld )ho deri(e their influ0 of spiritual life from the same source. It is the !oly Hhost that +eeps up the apostolic succession or Huruparampara as the !indus call it. It is this spiritual li ht )hich is transmitted from Huru to disciple )hen the time of real initiation comes. The soAcalled 'Transfer of Life' is no other than the transmission of this li ht. And further" the !oly Hhost )hich is" as it )ere" the (eil or the body of the Lo os and hence its flesh and blood" is the basis of the holy communion. *(ery fraternity of adepts has this bond of union5 and time and space cannot tear it asunder. *(en )hen there is an apparent brea+ in the succession on the physical plane" a neophyte follo)in the sacred la) and aspirin to)ards a hi her life" )ill not be in )ant of uidance and ad(ice )hen the proper time arri(es" thou h the last Huru may ha(e died se(eral thousands of years before he )as born. *(ery Buddha meets at his last initiation all the reat adepts )ho reached Buddhaship durin the precedin a es7 and similarly e(ery class of adepts has its o)n bond of Pa e 4

Adyar Pamphlets

Comments on the Idyll of the White Lotus

No. 8

spiritual communion )hich +nits them to ether into a properly or anised fraternity. The only possible and effectual )ay of enterin into any such brotherhood"or parta+in of the holy communion" is by brin in oneself )ithin the influence of the spiritual li ht )hich radiates form oneCs o)n Lo os. I may further point out here" )ithout (enturin to enter into details" that such communion is only possible bet)een persons )hose souls deri(e their life and sustenance from the same di(ine ray" and that" as se(en distinct rays radiate from the 'Central ,piritual ,un' all adepts and 8hyan Chohans are di(isible into se(en classes" each of )hich is uided" controlled and o(ershado)ed by one of se(en forms or manifestations of the di(ine )isdom. In this connection it is necessary to dra) the readerCs attention to another eneral la) )hich re ulates the circulation of spiritual life and ener y throu h the se(eral adepts )ho belon to the same Iraternity. *ach adept may be concei(ed as a centre )herein this spiritual force is enerated and stored up" and throu h )hich it is utili>ed and distributed. This mysterious ener y is a +ind of spiritual electrical force " and its transmission from one centre to another presents some of the phenomena noticed in connection )ith electrical induction. Conse/uently there is a tendency to)ards the e/uali>ation of the amounts of ener y stored up in the (arious centres. The /uantity of the neutral fluid e0istin in any particular centre depends upon the manCs .arma and the holiness and purity of his life. When e(o+ed into acti(ity by bein brou ht into communication )ith his Huru or Initiator it becomes dynamic" and has a tendency to transfer itself to )ea+er centres. It is sometimes stated that" at the time of the final initiation" either the hierophant or the 'ne)ly born'" the "orthier of the t)o must die 1see pa e 68" #heoso hist, No(ember" 18842. Whate(er may be the real nature of this mysterious death" it is due to the operation of this la). It )ill be further seen that a ne) Initiate" if he is )ea+ in spiritual ener y" is stren thened by parta+in of the holy communion5 and for obtainin this ad(anta e he has to remain on earth and utilise his po)er for the ood of man+ind until the time of final liberation arri(es. This is an arran ement )hich harmonises )ith the La) of .arma. The neophyteCs ori inal )ea+ness is due to his .armic defects. These defects necessitate a lon er period of physical e0istence. And this period he )ill ha(e to spend in the cause of human pro ress in return for the benefit abo(e indicated. And" moreo(er" the accumulated ood .arma of the period has the effect of stren thenin his soul" and )hen he finally ta+es his place in the ,acred Brotherhood" he brin s as much spiritual capital )ith him as any of the others for carryin on the )or+ of the said fraternity. If these fe) remar+s are born in mind" the incidents related in the last fi(e chapters )ill soon disclose their real si nificance. When ,ensa ains his po)er of spiritual perception throu h the race of his uardian an el" and be ins to e0ercise it +no)in ly and (oluntarily" he has no occasion to rely on the flic+erin li ht of intuition. 'Dou must no) stand alone'" says the ardener" and places him in possession of his belo(ed flo)er " the full meanin of )hich ,ensa be ins to understand. !a(in thus ained the seat of spiritual clair(oyance. ,ensa percei(es the hierophants )ho preceded him and into )hose Iraternity he has entered. The Huru is al)ays ready )hen the disciple is ready. The initiation precedin the final stru le for liberty from the bonda e of matter is pretty plainly described. The hi hest Chohan re(eals to him the secrets of occult science"and another adept of the Brotherhood points out to him the basis and nature of his o)n personality. !is immediate predecessor then comes to his assistance and re(eals to him the mystery of his o)n Lo os. 'The (eil of Isis' is remo(ed" behind )hich the White Lotus" his real ,a(iour" lay concealed. The Li ht of the Lo os enters his soul and he is made to pass throu h the 'baptism by 8i(ine Iire'. !e hears the final directions i(en by his Jueen and reco nises the duty cast upon his shoulders. !is predecessor" )hose soul is so ')hite and spotless'" is commanded to i(e him a portion of his spiritual stren th and ener y. The three reat truths )hich underlie e(ery reli ion "ho)e(er" disfi ured and distorted" throu h i norance "superstition and pre3udice" are then tau ht to him for the purpose of bein proclaimed to the )orld at lar e. It is needless for me to e0plain these truths her as their Pa e 5

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Comments on the Idyll of the White Lotus

No. 8

enunciation in the boo+ is sufficiently plain. Thus fortified and instructed ,ensa prepares for the final stru le. 8urin these preparatory sta es the passions of the physical man are" as it )ere" dormant" and ,ensa is left alone for the time bein . But they are not entirely subdued. The decisi(e battle is yet to be fou ht and )on. ,ensa bein s to enter on the hi her spiritual life as a preacher and spiritual uide of men" directed by the li ht of )isdom )hich has entered his soul. But he cannot pursue this course for any len th of time before he has con/uered his foes. The moment for the final stru le of the last initiation soon arri(es. The nature of this Intiation is (ery little understood. It is sometimes represented in (a ue terms as a terrible ordeal throu h )hich an Initiate has to pass before he becomes a real Adept. It is further characteri>ed as 'the baptism by blood'. These eneral statements do not in the least indicate the precise nature of the result to be achie(ed by the neophyte or the difficulties he has to encounter It is necessary to en/uire into the nature of the psychic chan e or transformation )hich is intended to be effected by this Initiation before its mystery is understood. Accordin to the ordinary @edantic classification there are four states of conscious e0istence" namely @ish)a"Tai3asa" Pra3na" and Turiya. In modern lan ua e these may be described as the ob3ecti(e"the clair(oyant" the ecstatic" and the ultraA ecstatic states of consciousness. The seats or u adhis related to these conditions are the physical body" the astral body" the .arana ,arira or the $onad and the Lo os. The soul is the $onad. It is" as it )ere" the neutral point of consciousness. It is the erm of ra$na. When completely isolated no consciousness is e0perienced by it. Its psychic condition is hence compared by !indu )riters to ,ushupti A a condition of dreamless sleep But it is under the influence of the physical body and the astral body on the one side" and the ;th and <th principles on the other. When the attraction of the former pre(ails" the -i(a becomes Buddha and is sub3ect to all the passions of embodied e0istence. The po)er of these passions ro)s )ea+er and )ea+er as the neutral point )e ha(e indicated is approached. But as lon as the neutral barrier is not crossed their attraction is felt. But )hen once this is effected" the soul is" as it )ere" placed under the control and attraction of the other pole A the Lo os5 and the man becomes liberated from the bonda e of matter. In short he comes an Adept. The stru le for supremacy bet)een these t)o forces of attraction ta+es place on this neutral barrier. But durin the stru le the person in )hose interest the battle is fou ht is in a /uiescent" unconscious condition"almost helpless to assist his friends or stri+e hard at his enemies" thou h the result of the fi ht is a matter of life and death to him. This is the condition in )hich ,ensa finds himself in passin throu h the last ordeal" and the description of the said condition in the boo+ under e0amination becomes clear by the li ht of the fore oin e0planations. It can be easily seen that the result of the fi ht )ill mainly depend upon the latent ener y of the soul" its pre(ious trainin and its past .arma. But our hero passes successfully throu h the ordeal5 his enemies are completely o(erthro)n. But Sensa dies in the stru le. ,tran ely enou h )hen the enemy is defeated" the ersonality of ,ensa is destroyed on the field of battle. This is the final sacrifice )hich he ma+es" and his mother Pra+rti A the mother of his personality A laments his loss" but re3oices at the prospect of the resurrection of this soul. The resurrection soon ta+es place5 his soul rises from the ra(e as it )ere" under the (i(ifyin influence of his spiritual intelli ence" to shed its blessin s on man+ind and )or+ for the spiritual de(elopment of his fello) bein s. !ere ends the soAcalled tra edy of the soul. What follo)s is merely intended to brin the story in its /uasiAhistorical aspect to a proper conclusion. This document is included also in '*soteric Writin s' by T.,ubba ?o) A

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