Preface

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CHARLES WILLIAM WASON
COLLECTION
CHINA AND THE CHINESE
THE GIFT OF
CHARLES WILLIAM WASON
CLASS OF 1676
1918
ESOTERIC BUDDHISM
BALLANTYNE, HANSON AND C6., EDINEUROV CHANDOS STREET, LOXIX)N
ESOTERIC BUDDHISM
, , ,, . ^ ia

'^^/A
A. P. SINNETT
PRESIDENT OF THE SIMLA ECLECTIC THEOSOPHIC**. SOCIETY AUTHOR OF "the OCCULT WORLD"
LONDON
TRiJBNER & CO., LUDGATE HILL
1883
\jAll rights reserved.']
PREFACE.
Thb teacliings embodied in the present volume let in a flood of light on questions connected with Buddhist doctrine which have deeply perplexed pre- vious writers on that religion, and ofler the world for the first time a practical clue to the meaning of almost all ancient religious symbolism. More than this, the Esoteric Doctrine, when properly understood, will be found to advance an over- powering claim on the attention of earnest thinkers. Its tenets are not presented to us as the invention of any founder or prophet. Its testimony is based on no written scriptures. Its views of Nature have been evolved by the researches of an immense succession of investigators, qualified for their task by the possession of spiritual faculties and perceptions of a higher order than those be- longing to ordinary humanity. In the course of ages the block of knowledge thus accumulated, concerning the origin of the world and of man and
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the ultimate destinies of our race — concerning also the nature of other worlds and states of existence differing from those of our present life — checked and examined at every point, verified in all directions, and constantly under examination throughout, has come to be looked on by its custodians as constituting the absolute truth concerning spiritual things, the actual state of the facts regarding vast regions of vital activity lying beyond this earthly existence.
European philosophy, whether concerned with religion or pure metaphysics, has so long been used to a sense of insecurity in speculations outrunning the limits of physical experiment, that absolute truth about spiritual things is hardly recognized any longer by prudent thinkers as a reasonable object of pursuit; but different habits of thought have been acquired in Asia. The secret doctrine which, to a considerable extent, I am now enabled to expound, is regarded not only by all its adherents but by vast numbers who have never expected to know more of it than that such a doctrine exists, as a mine of entirely trustworthy knowledge from which all religions and philosophies have derived whatever they possess of truth, and with which every religion must coincide if it claims to be a mode of expression for truth.
PREFACE. Tii
This is a bold claim indeed, but I venture to an- nounce the following exposition as one of imrmense importance to the world, because I believe that claim can be substantiated.
I do not say that within the compass of this volume the authenticity of the esoteric doctrine can be proved. Such proof cannot be given by any process of argument ; only through the develop- ment in each inquirer for himself of the faculties required for the direct observation of Nature along the lines indicated. But his primd facie con- clusion may be determined by the extent to which the views of Nature about to be unfolded may recommend themselves to his mind, and by the reasons which exist for trusting the powers of ob- servation of those by whom they are communicated.
"Will it be supposed that the very magnitude of the claim now made on behalf of the esoteric doctrine, lifts the present statement out of the region of inquiry to which its title refers — inquiry as to the real inner meaning of the definite and specific re- ligion called Bu'ddhism. The fact is, however, that esoteric Buddhism, though by no means divorced from the associations of exoteric Buddhism, must not be conceived to constitute a mere imperium in imperio—a. central school of culture in the vortex
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of the BuddMst world. In proportion as Buddhism retreats into the inner penetralia of its faith^ these are found to merge into the inner penetralia of other faiths. The cosmic conceptions, and the knowledge of Nature on which Buddhism not merely rests, but which constitute esoteric Bud- dhism, equally constitute esoteric Brahminism. And the esoteric doctrine is thus regarded by those of all creeds who are "enlightened'' (in the Buddhist sense) as the absolute truth concerning Nature, Man, the origin of the Universe, and the destinies toward which its inhabitants are tendings At the same time, exoteric Buddhism has remained in closer union with the esoteric doctrine than any other popular religion. An exposition of the inner knowledge, addressed to English readers in the present day, will thus associate itself irresistibly with familiar outlines of Buddhist teaching. It will certainly impart to these a living meaning they generally seem to be without, but all the more on this account may the esoteric doctrine be most, conveniently studied in its Buddhist aspect; one,, moreover, which has been so strongly impressed upon it since the time of Gautama Buddha that though the essence of the doctrine dates back to. a far more remote antiquity, the Buddhist colour-
PREFACE. ix
ing has now permeated its whole substance. That which I am about to put before the reader is esoteric Buddhism, and for European students ap- proaching it for the first time, any other designation would be a misnomer.
The statement I have to make must be con- sidered in its entirety before the reader will be able to comprehend why initiates in the esoteric doctrine regard the concession involved in the present dis- closure of the general outlines of this doctrine as one of startling magnitude. One explanation of this feeling, however, may be readily seen to spring from the extreme sacredness that has always been attached by their ancient guardians to the inner vital truths of Nature. Hitherto this sacredness has always prescribed their absolute concealment from the pro- fane herd. And so far as that policy of concealment, — the tradition of countless ages, — is now being given up, the new departure which the appearance of this volume signalizes will be contemplated with surprise and regret by a great many initiated disciples. The surrender to criticism which may sometimes perhaps be clumsy and irreverent, of doctrines which have hitherto been regarded by such persons as too majestic in their import to be talked of at all except under circumstances of
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befitting solemnity^ will seem to them a terrible profanation of the great mysteries. From the Euro- pean point of view it would be unreasonable to expect that such a book as this can be exempt from the usual rough-and-tumble treatment of new ideas. And special convictions or common-place bigotry may sometimes render such treatment in the present case peculiarly inimical. But all that, though a matter of course to European exponents of the doc- trine like myself, will seem very grievous and disgust- ing to its earlier and more regular representatives. They will appeal sadly to the msdom of the time- honoured rule which, iu the old symbolical way, for- bade the initiates from casting pearls before swine.
Happily, as I think, the rule has not been allowed to operate any longer to the prejudice of those who, while still far from being initiated, in the occult sense of the term, will probably have become, by sheer force of modern culture, qualified to appreciate the concession.
Part of the information contained in the following pages has been thrown out in a fragmentary form during the last eighteen months in the Theosophist, a monthly magazine, published hitherto at Bombay, but now at Madras, by the leaders of the Theo- sophical Society. As almost all the articles re-
PREFACE. xi
ferred to have been my own writing, I have not hesitated to weld parts of them, when this course has been convenient, into the present volume. A certain advantage is gained by thus showing how the separate pieces of the mosaic as first presented to public notice, drop naturally into their places in the (comparatively) finished pavement.
The doctrine or system now disclosed in its broad outlines has been so jealously guarded hitherto, that no mere literary researches, though they might have curry-combed all India^ could have brought to light any morsel of the information thus revealed. It is given out to the world at last by the free grace of those in whose keeping it has hitherto lain. Nothing could ever have extorted from them its very first letter. It is only after a perusal of the present explanations that their position generally, as regards their present disclosures or their pre- vious reticence can be criticised or even compre- hended. The views of Nature now put forward are altogether unfamiliar to European thinkers ; the policy of the graduates in esoteric knowledge, which has grown out of their long intimacy with these views must be considered iu connection with the peculiar bearings of the Doctrine itself.
As for the circumstances under which these re-
xii PREFACE.
velations were first foreshadowed in the Theosophist, and are now rounded off and expanded as my readers will perceive^ it is enough for the moment to say, that the Theosophical Society, through my connexion with which the materials dealt with in this volume have come into my hands, owes its establishment to certain persons who are among the custodians of esoteric science. The information poured out at last for the benefit of all who are ripe to receive it, has been destined for communication to the world through the Theo- sophical Society since the foundation of that body, and later circumstances only have indicated myself as the agent through whom the communication could be conveniently made.
Let me add, that I do not regard myself as the sole exponent for the outer world, at this crisis, of esoteric truth. These teachings are the final outcome, as regards philosophical knowledge, of the relations with the outer world which have been established by the custodians of esoteric truth, through me. And it is only regarding the acts and intentions of those esoteric teachers who have chosen to work through me, that I can have any certain knowledge. But, in difierent ways, some other writers are engaged in expounding for the
PREFACE. xiii
benefit of the world — and, as I believe, in accor- dance with a great plan, of which this volume is a part — the same truths, in different aspects, that I am commissioned to unfold. A remarkable book published within the last year or two, " The Perfect Way," may be specially mentioned, as showing how more roads than one may lead to a mountain top. The inner inspirations of "The Perfect Way" appear to me identical with the philosophy that I have learned. The symbols in which those inspira- tions are clothed, in my opinion, I am bound to add, are liable to mislead the student ; but this is a natural consequence of the circumstances under which the inner inspiration has been received. Far more important and interesting to me than the discrepancies between the teachings of " The Per- fect Way" and my own, are the identities that may be traced between the clear scientific explanations now conveyed to me on the plane of the physical intellect, and the ideas which manifestly underlie those communicated on an altogether different system to the authors of the book I mention. These identities are a great deal too close to be the result either of coincidence or parallel speculation. Probably the great activity at present of mere ordinary literary speculation on problems lying
xiv PREFACE.
beyond the range of physical knowledge, may also , be in some way provoked by that policy, on the part of the great custodians of esoteric truth, of which my own book is certainly one manifestation, and the volume I have just mentioned, probably another. I find, for example, in M. Adolphe d.'Assier's recently published " Essai sur rHumanite Posthume,^' some conjectures respecting the destina- tion of the higher human principles after death, ■which are infused with quite a startling flavour of true occult knowledge. Again, the ardour now shown in " Psychical Research,'' by the very distin- guished, highly gifted, and cultivated men, who lead the society in London devoted to that object, is, to my inner convictions — knowing as I do some- thing of the way the spiritual aspirations of the world are silently influenced by those vrhose work lies in that department of Nature — the obvious fruit of efibrtSj parallel to those with which I am more immediately concerned.
It only remains for me to disclaim, on behalf of the treatise which ensues, any pretension to high finish as regards the language in which it is cast. Longer familiarity 'with the vast and complicated scheme of cosmogony disclosed, will no doubt sug- gest improvements in the phraseology employed
PREFACE. XV
to expound it. Two years ago, neither I, nor any other European living, knew the alphabet of the science here for the first time put into a scientific shape — or subject at all events to an attempt in that direction — the science of Spiritual Causes and their Efi'ects, of Super-physical Consciousness, of Cosmical Evolution. Though, as I have explained above, ideas had begun to offer themselves to the world in more or less embarrassing disguise of mystic symbology, no attempt had ever been made by any esoteric teacher, two years back, to put the doctrine forward in its plain abstract purity. As my own instruction progressed on those lines, 1 have had to coin phrases and suggest English words as equivalents for tbe ideas which were presented to my mind. I am by no means convinced that in all cases I have coined the best possible phrases and hit on the most neatly expressive words. Eor example, at the threshold of the subject we come upon the" necessity of giving some name to the various elements or attributes of which the complete human creature is made up. " Element " would be an im- possible word to use, on account of the confusion that would arise from its use in other significations; and the least objectionable on the whole seemed to me "principle'^ though to an ear trained in the
xvi PREFACE.
niceties of metaphysical expression this word will have a very unsatisfactory sound in some of its present applications. Quite possibly, therefore, in progress of time the Western nomenclature of the esoteric doctrine may be greatly developed in advance of that I have provisionally constructed. The Oriental nomenclature is far more elaborate, but metaphysical Sanscrit seems to be painfully embarrassing to a translator — the fault my Indian friends assure me, not of Sanscrit, but of the language in which they are now required to express the Sanscrit idea. Eventually we may find that, with the help of a little borrowing from familiar Greek quarries, English may prove more receptive of the new doctrine — or rather, of the primeval doctrine as newly disclosed — than has yet been supposed possible in the East.
CONTENTS.