Students of the original teachings of Theosophy invariably encounter at times the saying or the concept that “There is no God apart from man” or that “There is no God outside of man.”
Generally, we might simply take this to mean “There is no separation whatsoever between the Divine and man, hence there is no such thing as God or the Absolute existing separately from us, and therefore we are That.”
“Man” in this context includes woman of course and is not used in a gender-specific manner.
That is of course true but in the Esoteric Philosophy presented by H. P. Blavatsky and her direct Teachers – the Mahatmas of the Trans-Himalayan Brotherhood or Trans-Himalayan Esoteric School, Gautama Buddha’s own Esoteric School – the expression has an even deeper and more radical meaning.
For them, the expression “There is no God apart from man” primarily means not “God and man are not separated from one another” but rather “God does not exist apart from within man; God cannot be found apart from within man; God cannot be connected with apart from within man.” There is literally no God apart from, or outside of, man.
The Trans-Himalayan Brotherhood, being Esoteric Buddhists, do not accept that the term “God” can justifiably or reasonably be applied to the the Absolute, i.e. the One Ultimate Reality, even if It be spoken of as the Absolute or the Infinite or even as “Deity.” Hence the “God” word is typically avoided for the Causeless Cause, although there are exceptions to this in the original Theosophical literature, including in a number of places in HPB’s writings. Absolute Abstract Space and Absolute Abstract Motion are frequently the type of preferred synonym that is used instead.
The following collection of excerpts may help to shed some further light on this teaching and more besides. By far the longest quote, and which explains the basis for the above position, is from “The Mahatma Letters.” We may attempt to briefly summarise the essence of that basis:
Finite, human mind has two aspects: (1) voluntary and conscious (connected with the cerebrum of the brain), (2) involuntary and unconscious, i.e. mechanical (connected with the cerebellum of the brain). Although it may be inferentially hypothesised – on the basis of “as above, so below” – that the infinite, universal mind (which the Trans-Himalayan Adepts prefer to call “the infinite FORCE”) also possesses these two distinct attributes, neither the Adepts nor the very highest Dhyan Chohans (celestial beings or cosmic gods), including the Lord Buddha, have ever been able to find any evidence of its “cerebrum,” i.e. its voluntary, conscious nature, character, or aspect, but only its involuntary, unconscious, mechanical power. They see and know this to be a universal, perpetual, ceaseless MOTION which goes on incessantly, always exactly the same, both during the life of the Universe and during the vast periods when there is no Universe, no manifestation. Beyond or higher than that, there is nothing. That Motion is absolute, infinite, eternal, and self-existent.
Clearly, if the highest “Existence” – or “Be-ness” as HPB often calls it – that there is, is an involuntary, unconscious (in the sense of not self-conscious, due to transcending all dualities and not being any type of individual, relational entity), automatically (rather than volitionally) acting, incessant, universal, abstract MOTION – it would seem quite inappropriate and misleading to apply the term “God” to it, even though it be the Supreme.
The preceding relates to the Absolute or Absoluteness. But H. P. Blavatsky does occasionally apply the term “God” to the Logos, which is the Word or Verbum, the active self-expression in universal or cosmic manifestation of the Wisdom, Intelligence, Power, Love, and Energy, etc. which otherwise would be lying latent in the homogeneous Ocean of Absoluteness.
“It was god, the Logos (the synthesis of the Host) who thus presiding over the genii, became the first shepherd and leader of men. . . . The Secret Doctrine explains and expounds that which Plato says, for it teaches that those “inventors” were gods and demi-gods (Devas and Rishis) who had become — some deliberately, some forced to by Karma — incarnated in man.” (“The Secret Doctrine” Vol. 2, p. 373)
“. . . the LOGOS (or God) is the aggregate of that once divine Host accused of having fallen . . .” (“The Secret Doctrine” Vol. 2, p. 515)
But as those two quotes indicate, and as many more such excerpts emphasise within our article titled The Logos, The Logoi, and The Seven Highest Beings, the Logos is nothing other than the collectivity or aggregate or synthesis of BEINGS. Specifically, of the seven highest Beings, plus all those who belong to and are derived from the essence of one or another of those Seven – just as we all are. In that article it was said: “We are sometimes prone to imagining or thinking that such terms as “Universal Mind,” “Cosmic Mind,” or “Universal Intelligence,” etc. mean some sort of purely abstract, disembodied hub or vortex of impersonal “thought-energy.” But HPB makes clear over and over again that the Universal or Cosmic Mind – Mahat, to use one of her preferred Hindu synonyms for it, or the Third Logos – does not have any existence or manifestation except as the entire collectivity of “High Planetary Spirits (Dhyan Chohans)” who exist in “seven chief groups” known as the Seven Rays (not to be confused with the Leadbeater–Besant–Bailey definitions, explanations, and names and details for the Seven Rays). “The Logos” means a whole host of Beings and Entities.“
The word “man” or “men” is used not only for we human beings but also for the Dhyan Chohans or Angelic beings. Both they and we comprise the Logos in all its magnificent vastitude, grandeur, and complexity. In “The Secret Doctrine” and elsewhere, the Dhyanis or celestial beings or Cosmic Gods are repeatedly called “the celestial men” and “the divine men.” Our own inner, immortal, spiritual being – our Soul or Monad-Ego – is in fact one of these fiery Dhyanis, though most of us know it not.
Although the One Infinite Divine Life pervades and is present at the core of all things, animate and inanimate, we say “There is no God apart from man” or “There is no God outside of man” simply because there is no self-conscious, intelligent, divine being or individuality anywhere in the Universe other than embodied within a human or human-like form or vehicle. And we also maintain this idea because it stands to reason that if there is Divinity within us, we are not going to find our God somewhere else, and nor do we have any need to, for what is man but “an animal plus a living god within his physical shell?” (“The Secret Doctrine” Vol. 2, p. 81) That living God within you is what links you to the totality of GOD or DEITY and you cannot reach the latter except through the former.
Since all this might well be new to many readers, we wish to point out that it is neither a purely “Eastern” teaching, nor, as some might imagine, a Blavatskian innovation. For example, we find the 17th century French Christian mystic Jeanne Guyon, better known simply as Madame Guyon (who H. P. Blavatsky held in high regard, and who spent seven years imprisoned by the Inquisition as a “dangerous heretic” at the behest of the Roman Catholic Church to which she belonged), repeatedly making statements such as these, in her best known book “A Short and Easy Method of Prayer,” published in 1685:
“. . . bringing us close to our God, who is only to be found in our inner selves, which is the holy of holies where God dwells.”
“They should first of all learn this fundamental principle that ‘the kingdom of God is within you‘ (Luke 17:21), and that this is the only place where it must be looked for.”
“The soul certainly enjoys transcendent blessings and feels that ‘it is no longer she that lives, but Christ who lives in her’ (see Gal. 2:20), and that the only way to find him is through finding him within.”
“Heaven [when mentioned in the language of the New Testament, such as “Our Father who art in Heaven” at the start of the Lord’s Prayer] represents the centre of the soul.”
“Draw me to you, O my Divine centre, by the secret springs of my existence, and all my powers and senses shall follow the potent magnetism!”
In her Commentary on St. Luke’s Gospel, Guyon states: “The Divinity of Jesus Christ is imprinted within all human beings.”
We also find the 13th century Persian Sufi Master Jalaluddin Rumi saying in one of his best loved mystical poems: “I gazed into my own heart; There I saw Him; He was nowhere else.”
Let’s now see what the Esoteric Doctrine has to say to us, before we discuss how to move this beyond mere metaphysical theory into a direct, mystical, experiential, daily practice which can become the vital cornerstone of our whole life. To not do that, and to keep all this merely as information and detail stored in the brain, would be a great tragedy and the missing of a tremendous, transformative opportunity.
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“. . . did you ever suspect that Universal, like finite, human mind might have two attributes, or a dual power – one the voluntary and conscious, and the other the involuntary and unconscious or the mechanical power. . . . The possibility of the first or the voluntary and conscious attribute in reference to the infinite mind . . . will remain for ever a mere hypothesis, whereas in the finite mind it is a scientific and demonstrated fact. The highest Planetary Spirit [i.e. used here in the sense of a Dhyan Chohan, a celestial being or cosmic god] is as ignorant of the first as we [i.e. the Mahatmas, Masters of the Wisdom] are, and the hypothesis will remain one even in Nirvana, as it is a mere inferential possibility, whether there or here.
“Take the human mind in connexion with the body. Man has two distinct physical brains; the cerebrum with its two hemispheres at the frontal part of the head – the source of the voluntary nerves; and the cerebellum, situated at the back portion of the skull – the fountain of the involuntary nerves which are the agents of the unconscious or mechanical powers of the mind to act through. And weak and uncertain as may be the control of man over his involuntary, such as the blood circulation, the throbbings of the heart and respiration, especially during sleep – yet how far more powerful, how much more potential appears man as master and ruler over the blind molecular motion – the laws which govern his body (a proof of this being afforded by the phenomenal powers of the Adept and even the common Yogi) than that which you will call God, shows over the immutable laws of Nature.
“Contrary in that to the finite, the “infinite mind,” which we name so but for argument’s sake, for we call it the infinite FORCE – exhibits but the functions of its cerebellum, the existence of its supposed cerebrum being admitted as above stated, but on the inferential hypothesis deduced from the Kabalistic theory (correct in every other relation) of the Macrocosm being the prototype of the Microcosm. So far as we know the corroboration of it by modern science receiving but little consideration – so far as the highest Planetary Spirits have ascertained (who remember well have the same relations with the trans-cosmical world, penetrating behind the primitive veil of cosmic matter as we have to go behind the veil of this, our gross physical world -) the infinite mind displays to them as to us no more than the regular unconscious throbbings of the eternal and universal pulse of Nature, throughout the myriads of worlds within as without the primitive veil of our solar system.
“So far – WE KNOW. Within and to the utmost limit, to the very edge of the cosmic veil we know the fact to be correct – owing to personal experience; for the information gathered as to what takes place beyond – we are indebted to the Planetary Spirits, to our blessed Lord Buddha. This of course may be regarded as second-hand information. There are those who rather than to yield to the evidence of fact will prefer regarding even the planetary gods as “erring” disembodied philosophers if not actually liars. Be it so. Everyone is master of his own wisdom – says a Tibetan proverb and he is at liberty either to honour or degrade his slave -. However I will go on for the benefit of those who may yet seize my explanation of the problem and understand the nature of the solution.
“It is the peculiar faculty of the involuntary power of the infinite mind – which no one could ever think of calling God, – to be eternally evolving subjective matter into objective atoms (you will please remember that these two adjectives are used but in a relative sense) or cosmic matter to be later on developed into form. And it is likewise that same involuntary mechanical power that we see so intensely active in all the fixed laws of nature – which governs and controls what is called the Universe or the Cosmos. . . . We say and affirm that that motion – the universal perpetual motion which never ceases never slackens nor increases its speed not even during the interludes between the pralayas, or “nights of Brahma” but goes on like a mill set in motion, whether it has anything to grind or not (for the pralaya means the temporary loss of every form, but by no means the destruction of cosmic matter which is eternal) – we say this perpetual motion is the only eternal and uncreated Deity we are able to recognise. . . .
“If you ask me “Whence then the immutable laws? – laws cannot make themselves” – then in my turn I will ask you – and whence their supposed Creator? – a creator cannot create or make himself. . . . But do you think that you are right when saying that “the laws arise.” Immutable laws cannot arise, since they are eternal and uncreated, propelled in the Eternity and that God himself if such a thing existed, could never have the power of stopping them. . . . The difficulty of explaining the fact that “unintelligent Forces can give rise to highly intelligent beings like ourselves,” is covered by the eternal progression of cycles, and the process of evolution ever perfecting its work as it goes along.”
– Master K.H., “The Mahatma Letters” p. 137-138, 139, 141
“If we hold so strongly to esoteric Buddhism and Adwaitism [i.e. the esoteric side of the Advaita Vedanta non-dualistic philosophy of Hinduism], it is exactly because no religion can stand, save on the foundation of philosophy and science. No religion can prove by practical, scientific demonstration that there is such a thing as one personal God; while the esoteric philosophy, or rather theosophy of Gautama Buddha and Sankaracharya prove and give means to every man to ascertain the undeniable presence of a living God in man himself – whether one believes in or calls his divine indweller Avalokiteswara, Buddha, Brahma, Krishna, Jehovah, Bhagwan, Ahura-mazda, Christ, or by whatever name – there is no such God outside of himself. The former – the one ideal outsider [i.e. something or someone which can properly be referred to and thought of as “God” outside of the human being] – can never be demonstrated –the latter [i.e. the presence of a living God within every human being], under whatever appellation, may always be found present if a man does not extinguish within himself the capacity to perceive this Divine presence, and hear the “voice” of that only manifested deity, the murmurings of the Eternal Vach, called by the Northern and Chinese Buddhist Avalokiteswara and Kwan-Shai-yin, and by the Christians – Logos.”
– H. P. Blavatsky, “Theosophical Articles and Notes” p. 88
“The high Initiates and Adepts . . . believe in “gods” and know no “God,” but one Universal unrelated and unconditioned Deity.”
– H. P. Blavatsky, “The Secret Doctrine” Vol. 1, p. 295
“He knows that there is no God apart from himself, no creator as no being.”
– Master K.H., “The Mahatma Letters” p. 54
“. . . we have no God? [That] is right . . . we . . . find – each man his God – within himself in his own personal, and at the same time, – impersonal Avalokiteswara.”
– Master K.H., “The Mahatma Letters” p. 393
“Avalokiteswara (Sk.). “The on-looking Lord.” In the exoteric interpretation, he is Padmapâni (the lotus bearer and the lotus-born) in Tibet, the first divine ancestor of the Tibetans, the complete incarnation or Avatar of Avalokiteswara; but in esoteric philosophy Avaloki, the “on-looker”, is the Higher Self [i.e. Atman], while Padmapâni is the Higher Ego or [Higher] Manas. The mystic formula “Om mani padme hum” is specially used to invoke their joint help. While popular fancy claims for Avalokiteswara many incarnations on earth, and sees in him, not very wrongly, the spiritual guide of every believer, the esoteric interpretation sees in him the LOGOS, both celestial and human [i.e. macrocosmic and microcosmic, “as above, so below.”].”
– H. P. Blavatsky, “The Theosophical Glossary” p. 44
Note: The Hindu term “Ishwara” tends to be used more frequently in Theosophy than the Buddhist “Avalokiteshwara” but they are esoterically synonymous, “Avalokiteshwara” being simply “Avalokit-Ishwara,” “The Lord who sees” or “The Lord who is the Witness,” whereas “Ishwara” as a word just means “Lord.”
“. . . the Brahmanical belief in a God, whether personal or impersonal . . . the Buddhist Arhats, rejecting this idea entirely, recognise no deity apart from man.”
– H. P. Blavatsky, “Editorial Appendix”
“Remember that every man has a god within, a direct ray from the Absolute, the celestial ray from the One; that he has his “god” within, not outside, of himself.”
– H. P. Blavatsky, “Transactions of The Blavatsky Lodge” p. 53
“Remember that the only God man comes in contact with is his own God, called Spirit [i.e. Atman], Soul [i.e. Buddhi] and Mind, or Consciousness [i.e. Manas], and these three are one [i.e. the triune unity at the highermost, innermost core of our being; the immortal trinity, higher triad, or spiritual triad, of Atma-Buddhi-Manas].”
– H. P. Blavatsky, “Transactions of The Blavatsky Lodge” p. 69
“An Occultist or a Theosophist addresses his prayer to his Father which is in secret (read, and try to understand, ch. vi. v. 6, Matthew), . . . and that “Father” is in man himself. . . . In our sense, the inner man is the only God we can have cognizance of. And how can this be otherwise? Grant us our postulate that God is a universally diffused, infinite principle, and how can man alone escape from being soaked through by, and in, the Deity? We call our “Father in heaven” that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy.”
– H. P. Blavatsky, “The Key to Theosophy” p. 67
“”When thou prayest, thou shalt not be as the hypocrites are . . . but enter into thine inner chamber and having shut thy door, pray to thy Father which is in secret.” (Matt. vi.). Our Father is within us “in Secret,” our 7th principle, in the “inner chamber” of our Soul perception. “The Kingdom of Heaven” and of God “is within us” says Jesus, not outside.”
– H. P. Blavatsky, “The Secret Doctrine” Vol. 1, p. 280
“Whether we study the Three Fundamentals of The Secret Doctrine in a universal or an individual sense, as seemingly separate entities in manifestation or in their static condition of perfect equilibrium in pralaya, it is necessary for us to decipher the three factors involved therein.
“The first Fundamental deals with the Principle which is the One Life undivided and indivisible. The second treats of Its manifestation – the appearance and disappearance of the reflection which It casts and which we call the universe in cosmology and man in anthropology. The third asserts the identity of nature between the One Life and the Universe – Man, between the rays and the Luminary and, in doing so, logically takes notice of the reflections cast on the waters of space by the innumerable beams which emanate from the Universal Man – Maha-Purusha or Narayana, the Container of all men, Naras. In other words: Each human being is an incarnation or manifestation of Deity. It is said – so many men on earth, so many gods in heaven; and yet these gods are in reality One; like the rays of the moon, they are withdrawn [i.e. at the end of the great universal life cycle] into the parent luminary [i.e. the Logos], which in its turn is merged in the One Absolute.”
– B. P. Wadia, “The Three Hypostases,” “Studies in The Secret Doctrine” Book I, p. 95
“. . . the 7th Principle: the SPIRIT. The last is what the Christians call Logos, and we — our personal God. We know no other; because the absolute and the One — that is the All — Parabrahm, is an impersonal principle beyond all human speculation.”
– H. P. Blavatsky, “Theosophy and Spiritism”
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A PRACTICAL EXERCISE TO AID INNER COMMUNION
It has to be admitted that despite giving all this and so much more, H. P. Blavatsky provided little in terms of clear details as to practical steps one can take in order to both test such knowledge and turn it into an experiential reality in one’s life. Although she was highly practically advanced herself, her writings provide almost nothing other than metaphysical theory and the promotion of high ethics. Both of these are indispensable, and the ethics are indeed highly practical, but in themselves are neither sufficient nor wholly satisfying for many people. Certainly, no-one ever reached enlightenment or Adeptship merely through ethics. She certainly expected and hoped that people would make her teachings into a practical reality but she seems to have assumed that her readers would either automatically know for themselves exactly how to do that, or should be left to their own intuition to devise a method of practice for themselves. Unfortunately, neither of these scenarios is the case for the majority of Theosophists, hence the reputation of Theosophists as “people who prefer to read, discuss, and study meditation and yoga instead of actually doing it.”
It was in fact primarily the role of her closest colleague William Q. Judge to promote and emphasise the practical application and dimension of the esoteric teachings. Although he did this well – see for example The Raja Yoga of Theosophy, The Theosophical Guide to Meditation, Mental Devotion and Buddhi Yoga, and Helpful Hints for Spiritual Progress – he also did not provide anything along the lines of what follows.
We believe, however, that HPB and WQJ would both approve of such a practice as this. If it appeals to you and strikes a chord within you, please feel free to use it. If it doesn’t, that’s perfectly fine; some other method or approach may work better for you, seeing as not everyone is the same.
1. Sitting calmly and comfortably, alone, free from all distractions and interruptions, close your eyes and slowly, gently, breathe in and out a few times to help calm your body and quieten your mind.
2. Imagine (in whatever way works best for you) that you are withdrawing your senses (of sight, hearing, smell, taste, and touch) inwards, from the circumference to the centre of your being.
3. Stay completely still and motionless throughout this whole practice (apart from breathing normally), not moving at all, no matter how much you may want to move certain parts of the body to begin with. Only move if you are truly in pain or if there is a risk to health if you do not.
4. Imagine (it actually proves to be more than mere imagining) that you are gradually moving your centre of consciousness downwards from the top of the head to the area of your heart. Stop at the heart and “centre yourself” there. The heart is the centre of the spiritual consciousness in man. The Masters of Wisdom tell us that the only manifested God we can encounter – i.e. your own Inner God – is specially connected and associated with your heart.
5. Enter into the presence of the God within you through silently, mentally praying something along the lines of the following, the phrasing of which is drawn largely from Theosophical texts. It may possibly help to read this before you try the practice the first few times, so as not to disturb your inner meditative state by having to open your eyes and read it off a screen or paper. These words are only a provisional guideline and an example. Use them not as a fixed, rigid prayer but as an inspiration to help you naturally develop your own prayerful expressions and thoughts of devotion. They do not have to be as long as the following. They can be longer, shorter; whatever works out best for you. But whatever you pray, do not speak it with your mouth but silently, in your mind. This still entails the clear and definite articulation of each word that you wish to utter, but it is purely on the mental level. There is nothing wrong per se with vocalised prayers of the right kind but they are not as helpful for our present purposes.
“AUM! O, my God within me! My Higher Ego, at one with the Higher SELF, beam of immaculate Light, pillar of Light, Being of Light who is the source and life of my being, Life of my life, Soul of my soul, Being of my being, my watcher, my life-guide, my true Self, closer to me than my very breath! It is only because of you that “I” even exist. “I” am no-one, “I” am nothing, but a karmic manifestation, merely the latest in a long line of Your successive incarnations in this world. Forgive me, O Lord, for thinking of “myself” as really being my self, for the only real self I have is you, not me! I know that in truth, I am you, and you are me. I wish only to surrender and open myself up as a vehicle, a humble vessel, to be a fit instrument for you in this world. You are Love, you are Wisdom, O Ishvara, Lord, God, Bhagavan, Christ, Krishna, Buddha Nature, Avalokiteshvara, Kwan Yin, Holy Sophia, Immaculate Virgin, Mother, Father, my Inner Master, my own Inner God, Voice of the Silence, Living Light, Universal Soul, Alaya, Eternal Word, Divine Logos, Guardian Angel, you who possess and yet transcend all these names and more, I concentrate my consciousness solely on you. I turn away from everything else and towards you. I draw close to you, Lord of my life, and I know you will draw close to me, for this has been your greatest wish all along, and in this is my only true peace and greatest joy. I am in you, you are in me. I love you and you love me. Now I inwardly bow before you in loving and reverent silence . . .”
6. The words having been said, become silent and fix your mind intensely on some mental image or representation – somewhat vague though it may initially be – of your Divine Indweller, of your Inner Lord, this immaculate beam or being of Light, ignoring all lesser thoughts and images that may pop up and pass through your mind at this time. Concentrate yourself (not with intellectual reasoning and cogitation but by fixed, still, one-pointed attention and focus) solely on the idea of the presence and reality of the God within you, and your oneness and identity with it (or Him or Her; any pronouns can be used if necessary to aid devotion at the initial stages, provided one remembers the reality is sexless and transcends all such distinctions). Remain in this concentrated meditation for as long as your time allows, or until it naturally subsides and the focus lessens and breaks, as it inevitably will after some time.
Try to do this at least once a day. You will hopefully experience such positive results from it that you will eagerly look forward to the practice and perhaps even do it more frequently. You may notice a growing sense of the divine presence with you, as if “just below the surface,” as you go about your normal daily activities. What each one experiences, and how they experience it, will differ from person to person. We will not provide any common descriptions here, so as to avoid inducing imitations of them through suggestion. But if you experience any negative effects, painful sensations, or unpleasant experiences, this suggests something has gone wrong, in which case you should stop the practice and focus on something much simpler, such as endeavouring to stay concentrated and spiritually focused in all your actions and duties. Anyone doing any meditation practice should ideally also be doing this, for without that cultivation of habitual concentration, any more advanced practice will not bear as much fruit.
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“Let the disciple therefore seek out his own Light, in the inmost depths of his being. For that Light is the Soul, and the Master’s light being also the Soul they are one; and thus, the disciple in finding his own Soul, finds the Master.
“The disciple having accomplished this for himself, alone and unaided, reaches the point where he is privileged to meet the Great Soul, to whose ray his soul belongs. In the body, if the Master be in incarnation, or in such soul-vesture as he may be wearing. For by his unaided efforts, he has earned the right of intellectual assistance and personal contact and has made companionship possible by his power of recognizing the Soul.
“Such intellectual aid and companionship as he may then have, will depend upon the degree to which he has purified his mind and attuned it to the Soul.
“He will find that the Master only strives to make clearer to him his own Light — to cause it to burn more brightly; for Soul is One. And that which belongs to Soul can never be in conflict with individual intuition. This shows that the disciple must learn to discriminate justly between his intellect and his intuition.
“The Path is within, never without. Jesus said, “I am the Way, the Truth, and the Life.” That is the synthesis of chelaship. Christ is the Light of the Soul, and when the disciple finds Christ he finds the Master.” (Cavé, “The Theosophical Forum” March 1899)
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This article may have raised more questions about various things. Please make use of the site search function (the magnifying glass symbol at the top of the page) and visit the Articles page to see the complete list of over 400 articles covering all aspects of Theosophy and the Theosophical Movement.
The main theme of this article is one of the fundamental teachings of the Esoteric Philosophy. Numerous other articles on this site expand, elaborate, and clarify it, such as The Monad and The Ego are an Eternal Triad, The Heart, Sakshi: The Unchanging Inner Witness, Theosophy on Prayer, Dreams and The Dreamer, Guardian Angels in Esoteric Philosophy, Alaya – The Universal Soul, and What is the Voice of the Silence? “H.P.B.” and H. P. Blavatsky also relates closely to the subject, from the perspective of HPB’s own experience.
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