[In this section we seek to answer frequently asked questions, at U.L.T. meetings or during private conversations and discussions with people who seek the answers in the light of Theosophy. Answers given in this section are by no means final. Only a line of thought is being offered by applying general principles of Theosophy.]

Question: We observe that "ignorance is bliss," so that a layman who is ignorant of the karmic and moral laws is seen to live a comparatively easier and more comfortable life. But those who have entered the spiritual path have to face several obstacles and find themselves in a whirlpool of problems. Why?

Answer: The law of Karma works for both the ignorant and the wise. However, it takes into account the motive, the degree of development, the inner state of the person, etc., while meting out justice. The law of Karma also takes into account the person's state of knowledge or ignorance. The karmic responsibility is in proportion to his knowledge. The more the knowledge—of right and wrong—the less will be the "mercy" of the law. For instance, the severity of the karmic backlash in case of a Bhikkhu stealing bread when hungry, would be more than in the case of an ordinary person—because a Bhikkhu has taken up the discipline to control his lower appetites. This might be the principle behind the stories about a great karmic backlash for a trifling sin. For instance, Bhishma's having to lie on the bed of arrows after the Mahabharata war, is said to be the consequence of his killing a chameleon just for sport as a young boy.

A person entering the spiritual path, in all earnestness, silently affirms the desire to become spiritually wise and wishes to get rid of all that may obstruct the path of self-realization. It is as if that person has asked his divine nature to throw light into the dark corners of his being and to bring to the surface all that is undesirable in his nature. The difficulties and problems are in direct proportion to one's sincerity and earnestness. Unlike the layman, for the one desiring to live the higher life, Karma begins to operate in a definite and marked manner. This is the occult law. Mr. Judge writes:

If you are striving for light and Initiation, remember this, that your cares will increase, your trials thicken, your family make new demands upon you. He who can understand and pass through these patiently, wisely, placidly—may hope. (U.L.T. Pamphlet No. 36, p. 6)

Further progress depends upon one's attitude towards the problems of life. "Accept the woes of birth," says The Voice of the Silence. It has many implications. First, it means "accepting," i.e., being able to say that it is "my" problem and it is up to me to solve it. Many times we find ourselves putting the blame on others—parents, society or the circumstances of life. Nothing happens by chance, but all is the result of our past Karma. There is also the belief that having made all efforts to get out of adversity, we must resign. One of the duties of a Theosophist is "to drink without a murmur to the last drop, whatever contents the cup of life may have in store" for him.

Patient acceptance of what is due to us makes us take a step further in our development. It is opportunity at two levels: (1) On the lower level, it is an opportunity to pay off the Karmic debt. (2) On the higher level, it is an opportunity for the Ego to learn to deal with such a situation. When we complain instead of accepting, we do not exhaust Karma but sow seeds for further unpleasant Karma. There must be such firm faith in the working of the law of Karma that one will not resort to ceremonies to deviate the law from its course.

Mr. Crosbie writes: "The purpose of life is to learn and it is all made up of learning" (The Friendly Philosopher, p. 40). Once we have learnt to deal with a difficulty, the next time we encounter it, it ceases to be a difficulty. When the lesson is learnt the necessity ceases. The force of the situation weakens. But, more often than not, the cause of the problems is internal, i.e., within us, and often, it calls for a change. Often the difficulty is solved when we are willing to change—our way of thinking, our feelings, our likes and dislikes—and ready to adapt or adjust ourselves to a problematic situation or a person in our life.

We must realize that change is inevitable, and always be mentally prepared for it. We cling on to people, things, places, and we are stuck—not being able to move on in life. In fact, as we proceed in living the spiritual life we are required to give up or change a lot of undesirable things in our nature. Change involves destruction and regeneration. "Stagnation and death is the future of all that vegetates without a change. And how can there be any change for the better without proportionate suffering during the preceding stage?" (S.D., II, 475). There is that in us which drives us to achieve whatever we are bent on achieving. If we are trying to conquer anger or greed or attachment, this inner taskmaster places us again and again in such situations till we have mastered these completely. As a person advances on the spiritual path, h encounters more and more complex and trying life situations. Karma precipitates not as pebbles, but as boulders, and in that the help comes from within. H.P.B. writes: "No man or woman knows his or her moral strength until it is tried."

Each one of us must begin this process of self-purification, undaunted by the difficulties and the pain it may entail. A Master of Wisdom observes that the later a man begins the living of the higher life, the greater is the struggle, as "he has to undo the effects of a long number of years spent in objects diametrically opposed to the real goal."

Question: The Voice of the Silence says: "The selfish devotee lives to no purpose. The man who does not go through his appointed work in life—has lived in vain. Follow the wheel of life; follow the wheel of duty to race and kin, to friend and foe, and close thy mind to pleasures as to pain. Exhaust the law of Karmic retribution. Gain Siddhis for thy future birth." Theosophy cautions us against going after the attainment of Siddhis as there is a danger of being led away from the spiritual path, and also of becoming selfish and proud, which is undesirable. How then are we to understand the injunction, "Gain Siddhis for thy future birth?"

Answer: There are two kinds of Siddhis [powers]: the lower psychic and the higher spiritual. It is comparatively easy to acquire the lower Siddhis, such as casting spells, clairvoyance, mind-reading and so on. It involves using subtler but still material forces of physical nature. "The powers of the animal soul in man are soon awakened; the forces which his love, his hate, his passion, can call into operation, are readily developed. But this is Black Magic—Sorcery." (Raja-Yoga or Occultism)

The Voice of the Silence sounds warnings against acquiring the lower Siddhis. The very opening verse begins with the warning: "These Instructions are for those ignorant of the dangers of the lower IDDHI." "Iddhi" is the Pali equivalent of the Sanskrit Siddhi. Hence, "Gain Siddhis for thy future birth," refers to the higher Siddhis—of the spiritual kind. It does not mean acquiring powers for personal use. In a sense, acquiring Siddhis may be taken to refer to getting back the "Deva-sight" and "Deva-knowledge" that we possessed in former births, i.e., getting back the spiritual powers and knowledge that we formerly possessed. When a human being identifies himself with the Sovereign Lord, he can have powers over all forces of nature. Though a selfish person can acquire the lower Siddhis, pure motive and absolute moral purity are sine qua non conditions for acquiring spiritual powers. H.P.B. cautions:

It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator. For, unless the intention is entirely unalloyed, the spiritual will transform itself into the psychic, act on the astral plane, and dire results may be produced by it. The powers and forces of animal nature can equally be used by the selfish and the revengeful, as by the unselfish and all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart—and this is DIVINE MAGIC. (Raja-Yoga or Occultism)

In a sense, the emphasis in the statement, "Gain Siddhis for thy future birth," is not on gaining powers, but on acquiring meritorious future birth, by exhausting the karmic liabilities. For then, under Karma, the soul-powers awaken naturally and are not forced. In this age of ambition and "cutting edge" competition, it is easy to fall into the enchanting circle of psychic craze and wonder-seeking.

On the other hand the advice is: "Lead the life necessary for the acquisition of such knowledge and powers, and Wisdom will come to you naturally" (S.D., I, 167). Also, what about our motive? The first step in true Magic is devotion to the interests of others. In the absence of such pure motive, the Siddhis may only hinder one's spiritual progress.

The verse referred to underscores the process of self-purification. It advocates diligent discharge of one's duties and obligations to one's neighbour, one's kith and kin, and even to one's "enemy"—for enemy is an inseparable part of Self, and our great teacher in the school of life—in fact, to the whole of mankind and to all the kingdoms of nature. With heart joined to renunciation of self, with mind "closed to pleasure as to pain," and heart, mind and soul entirely devoted to the highest good of humanity, we are called upon to cultivate "universal love." H.P.B. observes:

Even the love for wife and family—the purest as the most unselfish of human affections—is a barrier to real occultism....For, while the heart is full of thoughts for a little group of selves, near and dear to us, how shall the rest of mankind fare in our souls?...And how shall the "still small voice" make itself heard in a soul entirely occupied with its own privileged tenants? (Raja-Yoga or Occultism)

This is performance of Yoga in the truest sense. Persistent performance of Yoga will burn away all the dross of lower nature, in the fire of Jnana—spiritual discrimination—that will, in time, spring up spontaneously in the disciple's heart, and illuminate his mind. Of this Yoga says Sri Krishna in Shrimad Bhagavat:

He who is engaged in the performance of Yoga, who has subdued his senses and who has concentrated his mind in me (Krishna) such Yogis all the Siddhis stand ready to serve. (The Voice of the Silence, p. 1 fn.)