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'''The "Elixir of Life"''' is an article written by [[Godolphin Mitford]] and originally published in two installments in [[The Theosophist (periodical)|''The Theosophist'']] on March and April 1882.
'''The "Elixir of Life"''' is an article written by [[Godolphin Mitford]] and originally published in two installments in [[The Theosophist (periodical)|''The Theosophist'']] on March and April 1882.


== Publication history ==
== Writing ==
* [[The Theosophist (periodical)|''The Theosophist'']] on March 1882, Part 1, pp. 140-142.
 
* [[The Theosophist (periodical)|''The Theosophist'']] on April 1882, Part 2, 168-171.  
On [[January 20]], 1881, Mr. Godolphin Mitford (a.k.a. Mirza Moorad Ali Beg) went to the international Headquarters of the Theosophical Society, then located at Bombay, and stayed with [[the Founders]] for a few weeks. It was during this visit that he wrote "The Elixir of Life," apparently helped in some occult way by [[H. P. Blavatsky]]. Based on his diary, [[H. S. Olcott|Col. Olcott]] related this as follows:
* "Five Years of Theosophy" (1885 edition) pp 1-32.
 
<blockquote>While with us he wrote some articles which were printed in [[The Theosophist (periodical)|the Theosophist]], and one evening after a talk with us, sat himself down to write on the power of the will to affect longevity. H. P. B. and I remained in the room, and when he began his writing she went and stood behind him, just as she had in New York when [[Monsieur Harrisse|Harrisse]] was making his [[Portraits of the Masters#By Monsieur Harrisse|sketch of one of the Masters]], under her thought-transference. The article of Mirza Saheb attracted deserved attention on its appearance, and has ever since ranked as one of the most suggestive and valuable pamphlets in our Theosophical literature.​<ref>Henry Steel Olcott, ''Old Diary Leaves'' Second Series (Adyar, Madras: The Theosophical Publishing House, 1974), 291.</ref></blockquote>
 
However, Blavatsky's recollection was different, since she wrote:


== Online publication ==
<blockquote>"The Elixir of Life" was written by its author under direct dictation, or ''inspection'', in his own house, in a far away country, in which I had never been till two years later.​<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VII (Wheaton, IL: Theosophical Publishing House, 1987), 350.</ref></blockquote>
* The "Elixir of Life" in HTML format at [https://universaltheosophy.com/articles/the-elixir-of-life/#sdendnote2sym# Universal Theosophy] and [http://www.katinkahesselink.net/elixir.htm# Katinka Hesselink.Net]
* The "Elixir of Life" - From a Chela's Diary in PDF format at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/ElixirOfLife%2CThe_GM.pdf#the Canadian Theosophical Association website.]


== Repercussions ==
== Repercussions ==
Some readers took exception of a number of remarks published in this article. This lead to the publication of the article [http://www.katinkahesselink.net/blavatsky/articles/v6/y1884_039.htm# Is The Desire To Live Selfish?] by H. P. Blavatsky
Some readers took exception of a number of remarks published in this article, which indicated that those undertaking the process described had to give up all involvement with the world, including participation in philanthropic causes. This led to the publication of the article [http://www.katinkahesselink.net/blavatsky/articles/v6/y1884_039.htm# Is The Desire To Live Selfish?] by H. P. Blavatsky, which she concludes stating:
 
<blockquote>Adepts work harmoniously. Since unity is the fundamental law of their being, they have, as it were, made a division of labour, according to which each works on the plane at the time allotted to him, for the spiritual elevation of us all—and the process of longevity mentioned in “The Elixir of Life” is only the means to the end which, far from being selfish, is the most unselfish purpose for which a human being can labour.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 247-248.</ref></blockquote>


== References in ''The Mahatma Letters'' ==
== References in ''The Mahatma Letters'' ==
Line 26: Line 29:
The fragment referred to by the Master is the following:  
The fragment referred to by the Master is the following:  


<blockquote>Next comes meat-eating, and for the very same reason, in a minor degree. It increases the rapidity of life, the energy of action, the violence of passions. It may be good for a hero who has to fight and die, but not for a would-be sage, who has to exist and . . . .
<blockquote>And it may be mentioned that all sense of restraint—even if self-imposed—is useless. Not only is all "goodness" that results from the compulsion of physical force, threats, or bribes (whether of a physical or so-called "spiritual" nature) absolutely useless to the person who exhibits it, its hypocrisy tending to poison the moral atmosphere of the world, but the desire to be “good” or “pure,” to be efficacious must be spontaneous. It must be a self-impulse from within, a real preference for something higher, not an abstention from vice because of fear of the law: not a chastity enforced by the dread of Public Opinion; not a benevolence exercised through love of praise or dread of consequences in a hypothetical Future Life.<br>
<br>
. . .<br>
Next in order come the sexual desires; for these, in addition to the great diversion of energy (vital force) into other channels, in many different ways, beyond the primary one (as, for instance, the waste of energy in expectation, jealousy, &c.) are direct attractions to a certain gross quality of the original matter of the Universe, simply because the most pleasurable physical sensations are only possible at that stage of density. Alongside with and extending beyond all these and other gratifications of the senses (which include not only those things usually known as "vicious," but all those which, though ordinarily regarded as "innocent," have yet the disqualification of ministering to the pleasures of the body - the most harmless to others and the least "gross" being the criterion for those to be last abandoned in each case) - must be carried on the moral purification.
Nor is it of any use for this particular purpose of longevity to abstain from immorality so long as you are craving for it in your heart; and so on with all other unsatisfied inward cravings. To get rid of the inward desire is the essential thing, and to mimic the real thing without it is barefaced hypocrisy and useless slavery.</blockquote>
<br>
 
Nor must it be imagined that "austerities" as commonly understood can, in the majority of cases, avail much to hasten the "etherealizing" process. That is the rock on which many of the Eastern esoteric sects have foundered, and the reason why they have degenerated into degrading superstitions. The Western monks and the Eastern Yogees, who think they will reach the apex of powers by concentrating their thought on their navel, or by standing on one leg, are practicing exercises which serve no other purpose than to strengthen the will-power, which is sometimes applied to the basest purposes. These are examples of this one-sided and dwarf development. It is no use to fast as long as you require food. The ceasing of desire fro food without impairment of health is the sign which indicates that it should be taken in lesser and ever decreasing quantities until the extreme limit compatible with life is reached. A stage will be finally attained where only water will be required.
== Publication history ==
<br>
* [[The Theosophist (periodical)|''The Theosophist'']] on March 1882, Part 1, pp. 140-142.
Nor is it of any use for this particular purpose of longevity to abstain from immorality so long as you are craving for it in your heart; and so on with all other unsatisfied inward cravings. To get rid of the inward desire is the essential thing, and to mimic the real thing without it is barefaced hypocrisy and useless slavery.
* [[The Theosophist (periodical)|''The Theosophist'']] on April 1882, Part 2, 168-171.  
<br>
* "Five Years of Theosophy" (1885 edition) pp 1-32.
So it must be with the moral purification of the heart. The "basest" inclinations must go first - then the others. First avarice, then fear, then envy, worldly pride, uncharitableness, hatred; last of all ambition and curiosity must be abandoned successively. The strengthening of the more ethereal and so-called "spiritual" parts of man must go on at the same time. Reasoning from the known to the unknown, meditation must be practiced and encouraged. Meditation is the inexpressible yearning of the inner Man to "go out towards the infinite," which in the olden time was the real meaning of adoration, but which has now no synonym in the European languages, because the thing no longer exists in the West, and its name has been vulgarized to the make-believe shams known as prayer, glorification, and repentance. Through all stages of training the equilibrium of the consciousness - the assurance that all must be right in the Kosmos, and therefore with you a portion of it - must be retained. The process of life must not be hurried but retarded, if possible; to do otherwise may do good to others - perhaps even to yourself in other spheres, but it will hasten your dissolution in this.
 
<br>
== Online publication ==
Nor must the externals be neglected in this first stage. Remember that an adept, though "existing" so as to convey to ordinary minds the idea of his being immortal, is not also invulnerable to agencies from without. The training to prolong life does not, in itself, secure one from accidents. As far as any physical preparation goes, the sword may still cut, the disease enter, the poison disarrange. This case is very clearly and beautifully put in "Zanoni," and it is correctly put and must be so, unless all "adeptism" is a baseless lie. The adept may be more secure from ordinary dangers than the common mortal, but he is so by virtue of the superior knowledge, calmness, coolness and penetration which his lengthened existence and its necessary concomitants have enabled him to acquire; not by virtue of any preservative power in the process itself. He is secure as a man armed with a rifle is more secure than a naked baboon; not secure in the sense in which the deva (god) was supposed to be securer than a man.</blockquote>
* The "Elixir of Life" in HTML format at [https://universaltheosophy.com/articles/the-elixir-of-life# Universal Theosophy] and [http://www.katinkahesselink.net/elixir.htm# Katinka Hesselink.Net]
* The "Elixir of Life" - From a Chela's Diary in PDF format at [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/ElixirOfLife%2CThe_GM.pdf#the Canadian Theosophical Association website.]
 
==Online resources==
===Articles===
*[https://universaltheosophy.com/articles/hpb/is-the-desire-to-live-selfish/# Is the Desire to “Live” Selfish?] H. P. Blavatsky
*[https://universaltheosophy.com/articles/damodar/contemplation/ Contemplation] by Damodar Mavalankar


== Notes ==
== Notes ==

Latest revision as of 21:56, 20 July 2021

The "Elixir of Life" is an article written by Godolphin Mitford and originally published in two installments in The Theosophist on March and April 1882.

Writing

On January 20, 1881, Mr. Godolphin Mitford (a.k.a. Mirza Moorad Ali Beg) went to the international Headquarters of the Theosophical Society, then located at Bombay, and stayed with the Founders for a few weeks. It was during this visit that he wrote "The Elixir of Life," apparently helped in some occult way by H. P. Blavatsky. Based on his diary, Col. Olcott related this as follows:

While with us he wrote some articles which were printed in the Theosophist, and one evening after a talk with us, sat himself down to write on the power of the will to affect longevity. H. P. B. and I remained in the room, and when he began his writing she went and stood behind him, just as she had in New York when Harrisse was making his sketch of one of the Masters, under her thought-transference. The article of Mirza Saheb attracted deserved attention on its appearance, and has ever since ranked as one of the most suggestive and valuable pamphlets in our Theosophical literature.​[1]

However, Blavatsky's recollection was different, since she wrote:

"The Elixir of Life" was written by its author under direct dictation, or inspection, in his own house, in a far away country, in which I had never been till two years later.​[2]

Repercussions

Some readers took exception of a number of remarks published in this article, which indicated that those undertaking the process described had to give up all involvement with the world, including participation in philanthropic causes. This led to the publication of the article Is The Desire To Live Selfish? by H. P. Blavatsky, which she concludes stating:

Adepts work harmoniously. Since unity is the fundamental law of their being, they have, as it were, made a division of labour, according to which each works on the plane at the time allotted to him, for the spiritual elevation of us all—and the process of longevity mentioned in “The Elixir of Life” is only the means to the end which, far from being selfish, is the most unselfish purpose for which a human being can labour.[3]

References in The Mahatma Letters

In The Mahatma Letters to A. P. Sinnett we find some references to this article.

In Letter No. 49 the Mahatma K.H. tells Mr. Sinnett:

You will find in the forth-coming number, two articles which you must read, I need not tell you why, as I leave it with your intuitions. As usual, it is an indiscretion, which however, I have allowed to remain as there are few, if any, who will understand the hint contained — but you. There are more than one such hint though; hence your attention is asked to the “Elixir of Life” and W. Oxley’s “Philosophy of Spirit.” The former contains references and explanations, the haziness of which may remind you of a man who stealthily approaching one gives him a hit upon his back, and then runs away; as they most undeniably belong to the genus of those “Fortunes” that come to one like the thief by night and during one’s sleep, and go back, finding no one to respond to the offer — of which you complain in your letter to Brother. This time, you are warned, good friend, so complain no more.[4]

In Letter No. 74 Master K.H. refers to the article in answer to Mr. Hume, who had been complaining about Master M.'s "anger":

Would you think more of him, were he to conceal his anger; to lie to himself and the outsiders, and so permit them to credit him with a virtue he has not? If it is a meritorious act to extirpate with the roots all feelings of anger, so as to never feel the slightest paroxysm of a passion we all consider sinful, it is a still greater sin with us to pretend that it is so extirpated. Please read over the "Elixir of Life" No. 2 (April, p. 169 col. 1, paras. 2, 3, 4, 5, and 6). And yet in the ideas of the West, everything is brought down to appearances even in religion.[5]

The fragment referred to by the Master is the following:

And it may be mentioned that all sense of restraint—even if self-imposed—is useless. Not only is all "goodness" that results from the compulsion of physical force, threats, or bribes (whether of a physical or so-called "spiritual" nature) absolutely useless to the person who exhibits it, its hypocrisy tending to poison the moral atmosphere of the world, but the desire to be “good” or “pure,” to be efficacious must be spontaneous. It must be a self-impulse from within, a real preference for something higher, not an abstention from vice because of fear of the law: not a chastity enforced by the dread of Public Opinion; not a benevolence exercised through love of praise or dread of consequences in a hypothetical Future Life.

. . .

Nor is it of any use for this particular purpose of longevity to abstain from immorality so long as you are craving for it in your heart; and so on with all other unsatisfied inward cravings. To get rid of the inward desire is the essential thing, and to mimic the real thing without it is barefaced hypocrisy and useless slavery.

Publication history

Online publication

Online resources

Articles

Notes

  1. Henry Steel Olcott, Old Diary Leaves Second Series (Adyar, Madras: The Theosophical Publishing House, 1974), 291.
  2. Helena Petrovna Blavatsky, Collected Writings vol. VII (Wheaton, IL: Theosophical Publishing House, 1987), 350.
  3. Helena Petrovna Blavatsky, Collected Writings vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 247-248.
  4. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 49 (Quezon City: Theosophical Publishing House, 1993), 137.
  5. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 74 (Quezon City: Theosophical Publishing House, 1993), 224.