Cardiff Theosophical Society in Wales
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The Friendly Philosopher by Robert Crosbie
The Friendly Philosopher
By
Robert Crosbie
(1849—1919)
Letters and Talks on Theosophy and the Theosophical Life
The
Secret Doctrine by H P Blavatsky
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CONTENTS
TO
ALL OPENED MINDED THEOSOPHISTS
THE
UNITED LODGE OF THEOSOPHISTS
DECLARATION
PREFACE
THE
SPIRIT IN THE BODY
TALKS
ON THE ETERNAL VERITIES
Renunciation of Action The Recognition of Law The Occult Side of
Nature
True Clairvoyance Our God and Other Gods The Language of the Soul
Culture
of Concentration The Kingly MysteryThe Power of
Suggestion
The
Law of Correspondences The Foundation of Religion Theosophy in Daily
Life
Man, Visible and Invisible The Origin of
Evil The Storehouse of Thought
The
Creative Will What Reincarnates? Instinct and Intuition True Morality Real
Memory
New Year’s Resolutions Three Kinds of
Faith The Cause of Sorrow
Sleep
and Dreams Occult Knowledge What
Survives after Death?
A
League of Humanity Mental Healing and
Hypnosis Can the Dead Communicate?
“A man is said to be confirmed
in
spiritual knowledge when he forsaketh every desire which entereth into his
heart,
and of himself is happy and content in the Self through the Self. His
mind
is undisturbed in adversity; he is happy and contented in prosperity, and
he
is a stranger to anxiety, fear, and anger. Such a man is called a Muni. When
in
every condition he receives each event, whether favorable or unfavorable,
with
an equal mind which neither likes nor dislikes, his wisdom is established,
and,
having met good or evil, neither rejoiceth at the one nor is cast down by
the
other.”
PREFACE
ROBERT
CROSBIE left no name to conjure with before the
populace, but he lived a
life
that all might emulate. He was one of the unknown soldiers in the army of
those
who live to benefit mankind, who strive for the redemption of every
creature
from the bonds of conditioned existence.
There
are biographies and autobiographies without number, of men and women whose
lives
were spent in the pitiless glare of publicity, whether for their own or
their
party’s sake, or for the good of humanity—more often a mixture of all
three.
Rare indeed is there to be found, in history or in tradition, similar
record
of those whose works were done and whose lives were lived without thought
of
self. Every hall of learning overflows with all manner of detail concerning
the
world’s great men—rulers, statesmen, re formers, poets, priests,
politicians,
soldiers of fortune good or evil. But who knows aught of the
personal
life of Lao-tse, Buddha, Jesus, Pythagoras, Plato, or any of the great
of
Soul? If this be true of all the great Captains in the Army of the Voice, how
slight
the human trophies erected to commemorate the battles and the victories
of
the common soldier in the ranks? Yet without these soldiers, the greatest
Captain
would have spent his life in vain: a general in the field is no army.
This
book, then, is no biography or autobiography written and uttered for the
greater
glory of a mortal man, but rather is an introduction to the only life
worth
living, whether reflected in the small or in the great—the life of the
Soul.
Its speech is in the language of the Soul; its utterance is that of the
Doctrine
of the Heart; its purpose is the furtherance of that Cause in which was
hid
the mortal existence of Robert Crosbie no less than the earthly careers of
those
great Captains whom he revered and under whom he served: H. P. Blavatsky
and
Wm. Q. Judge.
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v
“That
power which the Disciple shall covet is that which shall make him appear
as
nothing in the eyes of men.” This was the power which Robert Crosbie gained,
this
the power that enabled him to keep in touch with the great Teachers after
They
had cast off the mortal coil; that guided his steps in following the Path
They
showed, the MASTERS who are behind; that sustained him during the long
years
when all that could be done was “to work, watch—and wait,” until the
propitious
hour should come when, under Karma, recruits might be gathered from
among
the generation following the great
Teachers.
The
world is at the bottom of a cycle, and evidently in a transition state. The
old
Order changeth and a new one is about to begin—nay, has already begun. The
era
of disenchantment is running its course; the materials for rebuilding, a
foundation
on which to rebuild the structure of a better and more enduring
civilization—both
these are being sought by many minds in many lands. More and
more
such minds must be influenced by the great ideas and ideals of Theosophy as
it
was originally recorded. More and more of such minds must be drawn into the
active
area of the pure theosophical life.
During
the fifteen years since the death of Robert Crosbie, the life lived, the
example
set, the truths voiced by him have become the increasing inspiration of
thousands
who never knew him personally. The simple mind, the hungry heart, will
find
in this volume a Presence speaking to them in tones they will recognize,
for
it is in accord with their own aspirations; speaking to them in words they
will
understand, for it is the language of their own experience. It is the voice
of
a soldier fresh from the field of battle addressing those who would enlist in
MASTERS’
cause—the service of mankind, Universal Brotherhood without distinction
of
race, creed, caste, color or condition.
The
words used are common terms; the ideas conveyed are those of the Eternal
Verities.
There is here no display of learning, but light from the lamp of
knowledge
illumines every statement made. There is here no intrusion of the
personal,
but the all-inclu-
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vi
sive
radiance of one who loved his fellow men: the Spirit in the Body, the
friendly
philosopher who speaks from Living the Life, those Homely Hints which
turn
the reader’s meditation inward as well as outward, to the Eternal Verities,
so
that the will of the indwelling Divine Ego may be done now on earth, as it
was
In the Beginning.
Robert
Crosbie’s life was an embodiment of the gospel of Hope and Responsibility
which
is Theosophy, the Wisdom-Religion of all time. In this book are some of
the
seeds he sowed. May they find fertile soil in which to germinate and grow
ever
more abundantly.
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vii
“For
Spirit, when invested with matter or prakriti, experienceth the qualities
which
proceed from prakriti; its connection with these qualities is the cause of
its
rebirth in good and evil wombs. The Spirit in the body is called Maheswara,
the
Great Lord, the spectator, the admonisher, the sustainer, the enjoyer and
also
the Paramatma, the highest soul.”
—Bhagavad-Gita,
Chapter XIII.
“The
senses, moving toward their appropriate objects, are producers of heat and
cold,
pleasure and pain, which come and go and are brief and change able; these
do
thou endure, 0 son of Bharata! For the wise man, whom these disturb not and
to
whom pain and pleasure are the same, is fitted for immortality. There is no
existence
for that which does not exist, nor is there any non-existence for what
exists.
By those who see the truth and look into the principles of things, the
ultimate
characteristic of these both is seen.”
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The following preliminary memorandum was drawn up by Robert Crosbie
anticipatory
to the formation of The United Lodge of Theosophists.” It was sent
to
many individual theosophists on
TO
ALL OPEN-MINDED THEOSOPHISTS
When
the Messengers departed from this scene, all that was left here was the
Message
(exoteric and esoteric), and its students of more or less proficiency in
the
assimilation of that Message.
With
the altruistic example of the Messengers and the inspiration of the
Message,
the Theosophical Society should have been able to stand alone and
united.
Unfortunately,
history tells another story; disintegration began at once, and
still
goes on, and a grand opportunity to impress the world with the spirit and
life
of the Message has been lost, through neglect of the essentials and pursuit
of
non-essentials.
The
First Object—the most important of all—the others being subsidiary—has been
lost
sight of in its direct bearing upon all the changes and differences that
have
occurred. “To form a nucleus of Universal Brotherhood without any
distinctions
what ever” was, and is, the key to the situation. Let me quote a
few
sentences from H. P. B.’s last message to the American Theosophists in
April,
1891:
“The
critical nature of the stage on which we have entered is as well known to
the
forces that fight against us, as to those that fight on our side. No
opportunity
will be lost of sowing dissension, of taking advantage of mistaken
and
false moves, of instilling doubt, of augmenting difficulties, of breathing
suspicions,
so that by any and every means the unity of the Society may be
broken
and the ranks of our Fellows thinned and thrown into disarray. Never has
it
been more necessary for the members of the T. S. to lay to heart the old
parable
of the bundle of
-------
sticks
than it is at the present time; divided, they will inevitably be broken,
one
by one; united, there is no force on earth able to destroy our Brotherhood.
After all, every wish and thought I can
utter are summed up in this one
sentence,
the never- dormant wish of my heart:
"BE
THEOSOPHISTS, WORK FOR THEOSOPHY.”
These
‘were prophetic words—but the warning was not taken.
It
now remains for those who are able to take the words that express the
never-dormant
wish of her heart as the key-note of the present and future: “Be
Theosophists,
work for Theosophy,” and get together on that kind of a basis; for
these
are the essentials.
The
unassailable basis for union among Theosophists, wherever and however
situated,
is SIMILARITY OF AIM, PURPOSE, AND TEACHING. The acceptance of this
principle
by all Theosophists would at once remove all barriers. A beginning
must
be made by those whose minds have become plastic by the buffetings of
experience.
An agreement between such is necessary; an assembling together in
this
spirit.
To
give this spirit expression requires a declaration, and a name by which those
making
the declaration may be known. To call it The Theosophical Society would
be
to take the name now in use by at least two opposing organizations. To even
call
it a Society has the color of an “organization”—one of many, and would act
as
a barrier. The phrase used by one of the Messengers is significant, and
avoids
all conflict with organizations, being capable of including all without
detriment
to any. That phrase is:
THE
UNITED LODGE OF THEOSOPHISTS.
Members
of any organization or unattached, old and new students, could belong to
it
without disturbing their affiliations, for the sole condition necessary would
be
the acceptance of the principle of similarity of aim, purpose, and teaching.
The
binding spiritual force of this principle of brotherhood needs no such
adventitious
aids as Constitution or By-Laws—-or Officers to ad minister them.
With
it as basis for union, no possible cause for
-------
differences
could arise; no room is found here for leader or authority, for
dogma
or superstition, and yet—as there are stores of knowledge left for all—the
right
spirit must bring forth from “Those who never fail” all necessary
assistance.
The door seems open for those who would, but cannot see a way. Any
considerable
number, living, thinking, acting, upon this basis, must form a
spiritual
focus, from which all things are possible.
Local
Lodges could be formed using the name and promulgating the basis of union,
recognizing
Theosophists as such, regardless of organization; open meetings;
public
work, keeping Theosophy and Brotherhood prominent; intercommunication
between
Lodges, free and frequent; comparing methods of work of local Lodges;
mutual
assistance; furtherance of the Great Movement in all directions possible;
the
motto: “Be Theosophists; work for Theosophy.”
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THE
WAY TO UNITE IS TO UNITE—NOTHING PREVENTS IF THAT IS THE DESIRE.
The following explanatory statement
drawn up by Robert Crosbie for the
information
of all theosophists, was made public concurrently with the
foundation
of The United Lodge of Theosophists” and the adoption of its
DECLARATION
by himself and the seven original Associates, on
The
United Lodge of Theosophists is an integral part of the Theosophical
Movement
begun in
Theosophists
irrespective of organization, who are bound together by the tie of
common
aim, purpose and teaching, in the cause of Theosophy.
Theosophy,
being the origin, basis and genius of every Theosophical
organization,
forms in itself a common ground of interest and effort, above and
beyond
all differences of opinion as to persons or methods; and being the
philosophy
of Unity, it calls for the essential union of those who profess and
promulgate
it.
This
recognition,
mutual assistance and encouragement among all engaged in the
furtherance
of Theosophy.
The
Teacher, H. P. Blavatsky, declared that “Want of Union is the first
condition
of failure,” and in her last message to the American Convention in
1891,
said: “Never has it been more necessary for the members of the
Theosophical
Society to lay to heart the parable of the bundle of sticks, than
it
is at the present time; divided, they will inevitably be broken, one by one;
united,
there is no force on earth able to destroy our Brotherhood. . . . I have
marked
with pain . . . a tendency among you to allow your very devotion to the
cause
of Theosophy to lead you into disunion. . . . No opportunity will be lost
of
sowing dissension, of taking advantage of mistaken and false moves, of
instilling
doubt, of augmenting difficulties, of breathing suspicions, so that
by
any and every means the unity of the Society may be broken and the ranks of
our
Fellows thinned and thrown into disarray.”
There
are a number of Theosophical organizations in existence today, all of them
drawing
their inspiration from Theosophy,
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existing
only because of Theosophy, yet remaining disunited. The nature of each
organization
is such, that unity cannot be had on the basis of any one of them;
hence
a common basis should be taken if the success originally purposed is to be
attained.
The
need of such a basis with a broader view of the Movement, is the cause for
the
present Association—the United Lodge of Theosophists—composed of
Theosophists
of different organizations, as well as those belonging to none.
This
Lodge, having no constitution, by-laws, officers or leader, affords in its
Declaration
a common basis of Unity for all who see the great need of it, and
seeks
their co-operation.
Holding
to its motto: ‘There is no Religion higher than Truth,” it seeks for the
truth
in all things, and beginning with the history of the Theosophical
Movement,
sets forth herein some facts with their inevitable deductions, for
general
information and consideration.
There
is no question anywhere as to who brought the message of Theosophy to the
Western
World, nor is there any reason to believe that the Messenger, H. P.
Blavatsky,
failed to deliver all that was to be given out until the year x time
stated
by her for the advent of the next Messenger.
‘While
she lived there was one Society. After her departure, dissensions arose,
resulting
in several separate organizations. The basic cause of these divisions
is
to be found in differences of opinion as to “successorship,” even where other
causes
were in evidence. No such question should ever have arisen, for it is
abundantly
clear that H. P. Blavatsky could no more pass on to another her
knowledge
and attainments, than could Shakespeare, Milton or Beethoven pass on
theirs.
Those
who were attracted by the philosophy she presented, or who were taught by
her,
were followers or students, of more or less proficiency in the
understanding
and assimilation of Theosophy.
Once
the idea of “successorship” is removed from consideration, a better
perspective
is obtainable of the Movement, the
-------
philosophy,
and the principal persons—past and present—engaged in its
promulgation.
‘We
have the declarations of her Masters that she was the sole instrument
possible
for the work to be done, that They sent her to do it, and that They
approved
in general all that she did. That work not only includes the philosophy
she
gave, but her work with the relation to others in the Movement; and where a
relation
is particularly defined—as in the case of William Q. Judge—wisdom
dictates
that full consideration be given to what she says.
H.
P. Blavatsky and William Q. Judge were co-Founders of the Theosophical
Society
in 1875 They were colleagues from the first and ever remained such. When
H.
P. Blavatsky left
Judge
to establish and carry on the work of the Theosophical Movement in
H.
P. Blavatsky departed from the body in 1891; William Q. Judge some five years
later.
He never claimed to be her successor; on the contrary, when asked the
question,
he said: She is sui generis—she can have no successor;” the fact being
that
both he and she were contemporaneous in the work, he retaining his body for
some
five years longer in order to complete the work he had to do.
The
work of these two cannot be separated if the Movement is to be understood.
The
evidence of the greatness and fitness of William Q. Judge, as a Teacher, is
to
be found in his writings—a large and valuable part of which has become
obscured
through the organizational dissensions before spoken of. These writings
should
be sought for, and studied, in connection with those of H. P. Blavatsky.
That
study will lead to the conviction that both were great Teachers—each with a
particular
mission—that each was sui generis, that their work was complementary,
and
that neither of them had, nor could have, any successor.
CONTENTS
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THE
UNITED LODGE OF THEOSOPHISTS
DECLARATION:
The
policy of this Lodge is independent devotion to the cause of Theosophy,
without
professing attachment to any Theosophical organization. It is loyal to
the
great Founders of the Theosophical Movement, but does not concern itself
with
dissensions or differences of individual opinion.
The
work it has on hand and the end it keeps in view are too absorbing and too
lofty
to leave it the time or inclination to take part in side issues. That work
and
that end is the dissemination of the Fundamental Principles of the
philosophy
of Theosophy, and the exemplification in practice of those
principles,
through a truer realization of the SELF; a profounder conviction of
Universal
Brotherhood.
It
holds that the unassailable basis for union among Theosophists, wherever and
however
situated, is similarity of aim, purpose and teaching,” and therefore has
neither
Constitution, By-Laws nor Officers, the sole bond between its Associates
being
that basis. And it aims to disseminate this idea among Theosophists in the
furtherance
of Unity.
It
regards as Theosophists all who are engaged in the true service of Humanity,
without
distinction of race, creed, sex, condition or organization, and;
It
welcomes to its association all those who are in accord with its declared
purposes
and who desire to fit themselves, by study and otherwise, to be the
better
able to help and teach others.
The true Theosophist
belongs to no cult or sect, yet
belongs
to each and all.”
Being
in sympathy with the Purposes of this Lodge, as set forth in its
Declaration,”
I hereby record my desire to be enrolled as an Associate; it being
understood
that such association calls for no obligation on my part, other than
that
which I, myself, determine.
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CONTENTS
THE
SPIRIT IN THE BODY
letters
Letter
One
YOU,
yourself, have taken a step by your own internal determination to know the
truth
for the sake of the truth. Your real self is by your trend of thought
finding
a channel for expression, and this will grow. Right thought must precede
right
speech and right action, as you know. This has been stated in many ways,
the
most familiar of which is, perhaps, “Seek ye first the kingdom of heaven
(which
is within you) and all other things will be added unto you.”
Do
not let conditions which surround you, contrasted with what you can see,
weigh
upon you. Of course you know that whatever conditions exist were produced
by
you—so far as they affect you—and whatever conditions are to be will be in
accordance
with your own determination. All that is necessary is for each one to
do
his duty by every duty. None is small or unimportant.
You
know, of course, that attachment to things or results comes by thinking
about
them. You can have no attachment for a thing you do not think about;
neither
can you have any dislike for a thing you do not think about. While doing
the
best you know in every act and present duty, do not attach yourself to any
particular
form of result. Leave results to the law—they will surely come in
accordance
with it. Having done your duty as you see it, resign all personal
interest
in the results. Whatever the results, take them as that which your true
self
really desired.
Surely,
for the individual, it is the motive alone that marks the line between
black
and white. But what is needed in the world is knowledge Good motive may
save
the moral character, but it does not ensure those thoughts and deeds which
make
for the
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highest
good of humanity. Good motive without knowledge makes sorry work
sometimes.
All down the ages there is a record of good motive, but power and
zeal
misused, for want of knowledge. Theosophy is the path of knowledge. It was
given
out in order, among other things, that good motive and wisdom might go
hand
in hand.
If
it is remembered that the purpose of life is to learn and that it is all made
up
of learning, the ordinary duties of everyday existence are seen to be the
means
by which we learn many things. “Do thy duty by every duty leaving results
to
the law.” Theosophy was once happily stated to be “sanctified common-sense,”
and
I am glad that you perceive it.
The
Theosophical Movement is greater than any society or organization. The
latter
are but temporal, changing with the nature and understanding of those who
constitute
them and influence their policies and ideals; they correspond to our
physical
bodies, whereas the Movement corresponds to the Soul. There are many
kinds
of bodies, and work has to be done in each, in accordance with the
possibilities
afforded by its nature. Those who pin their faith to any body are
choosing
a transitory guide, a frail support; most of them are looking for
“authority.”
The human weakness that makes priestly domination possible leads to
spiritual
darkness in course of time.
The
Theosophical Society was founded by Masters as an organization for the
promulgation
of the Wisdom Religion. That organization has split into fragments.
Of
course, in all the Theosophical societies the message brought by H. P. B. to
the
Western world is the basis of their existence. The average person makes much
of
organization, form, method, authority—what not, and crystallization of idea
defeats
understanding. Thus the attacks, splits, controversies and other follies
that
have been perpetrated during the history of the Movement in this
generation.
You must have noticed that all the difficulties that have arisen in
the
T. S. raged around personalities, rather than over doctrinal differences.
This
is significant.
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The
T. S. represents the world. In it, in embryo, are fought the battles of the
world.
Ignorance, superstition, selfishness, ambition—all are there. There are
other
dangers menacing such a body as the T. S. besides the “personal-following”
one.
Sometimes self-appointed conservators of the body arise, with hard and fast
conclusions
as to men, things and methods. These seek to impose their ideas as
the
only true ones—in reality, endeavoring to make a personal following under
the
name of a policy—forgetting that no method is the true method; that the true
method
must be a combination of all methods. All these things are
lessons—initiations
in occultism—if we read them aright. The T. S. presents such
lessons
as can be had nowhere else in the world of men.
Into
each fragment of the original T. S., there have entered many attracted by
the
philosophy. The right or wrong of the splits does not affect them. In each
fragment
there must be those who are good and true disciples of Masters. As far
as
my knowledge goes, I would say that Masters are working in many ways, and
through
many organizations as well as with individuals. There are no barriers to
Their
assistance, except such as personalities impose upon themselves. Their
work
is universal; let our view be as much in that direction as possible. So
shall
we best serve and know.
H.
P. Blavatsky was the Messenger from the Great Lodge to the western world.
William
Q. Judge was a co-founder and co-worker with H. P. B. from the
beginning.
It is well to remember that H. P. B. and W. Q. J. were not accorded
the
positions They held through any authority, but through recognition of Their
knowledge
and power. They were sui generis; all others are but students. Those
who
belittle Judge will be found belittling H. P. B. An ancient saying has it,
“Accursed
by karmic action will find himself he, who spits back in the face of
his
Teacher.” Not an elegant saying, perhaps, to our ideas, but it conveys a
fact
of most grave import in occultism. “By their fruits ye shall know them.”
To
those who know H. P. B. and W. Q. J., attacks are worthy of consideration
from
only one point of view—that they turn the attention of many who would
otherwise
learn the great truths
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of
Man and Nature. Theosophists cannot but take the position expressed in the
words,
“Father, forgive them, for they know not what they do.”
As ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Two
You
were right in saying that our relations are as they are by reason of that
which
has been, undoubtedly, but I would not have you look on me in the light of
a
spiritual Guru. Think of me as kindly as you will, but do not place me on any
pedestal;
let me be a pilot who will be most glad to help with any charts and
guidance.
In reality the Masters are Those to whom we should turn our thoughts
in
meditation. They are the “bridge,” as W. Q. J. says in one of the “Letters.”
I
do not mean by all this that I think you were placing me in a position where
none
but the blessed Masters should be placed, but I am saying these things so
that
you may see that it is not the best thing to rely upon any living person, I
mean
to the extent of idealizing him; for if such an one should be swept into
seeming
darkness for a time, its effect would not be good and might dishearten.
I
am glad to know that you are so full of the idea of work for humanity; those
who
are really “touched” by the inner fire are usually so, and it is a good
sign.
The desire to be and to do comes out strongly and clears the way for the
true
and permanent growth with its expansion and retardation—which means growth
and
solidification—necessary processes as we see two kinds of trees, one of
which
denudes itself entirely and remains expressionless for a large part of its
cycle,
and another which slowly and continually renews itself in every part,
never
ceasing to give expression, and often holding in evidence the old leaf,
the
new leaf, the blossom and the fruit. Both of these are nature’s processes.
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Speaking
of those who have fallen by the wayside, it is quite true that “the
greater
the height the greater the effort to preserve equilibrium”; but this
applies
particularly when the height is an intellectual rather than a spiritual
one,
and where the motive is tinged with a desire for self-advancement
regardless
of the paramount duty to selves. Very often the ostensible motive is
not
the real one, and in this we frequently deceive ourselves. Ambition also
comes
in; the desire for the approbation of our fellows may cloud our vision in
our
effort to maintain it. There are many temptations, some of which may come
disguised
as angels of light. Our best safe-guard is an unselfish desire to
benefit
others, with no anxiety about our own progress, while striving all the
time
to make ourselves the better able to help and teach others.
There
are two doctrines spoken of in the Wisdom Religion, viz., the doctrine of
the
Eye (or Head) and the doctrine of the Heart; the doctrine of the Eye is the
intellectual
one, the doctrine of the Heart is spiritual, where knowledge
springs
up spontaneously within. It is this latter which you crave, and which I
can
assure you Theosophy will lead you to. There is no need to grope, nor
stagger,
nor stray, for the chart that has led many to the goal is in your hands
in
the philosophy of Theosophy. And let me say here to you: do not be too
anxious;
abide the time when your own inner demands shall open the doors, for
those
Great Ones who I know exist see every pure-hearted earnest disciple, and
are
ready to give a turn to the key of knowledge when the time in the disciple’s
progress
is ripe.
No
one who strives to tread the path is left unhelped; the Great Ones see his
“light,”
and he is given what is needed for his better development. That light
is
not mere poetical imagery, but is actual, and its character denotes one’s
spiritual
condition; there are no veils on that plane of seeing. The help must
be
of that nature which leaves perfect freedom of thought and action; otherwise,
the
lessons would not be learned. Mistakes will occur, perhaps many of them,
but,
as is said, “twenty failures are not irremediable if followed by as many
undaunted
struggles up-
-------
ward.”
The help will come for the most part in ordinary ways and from one or
another
of the companions with whom you were possibly connected in other lives,
and
whom your soul will recognize.
The
Great White Lodge exists for the service of humanity; They need and welcome
workers
in the world. Is it strange, then, that the light of souls attracted
toward
the path of unselfishness should receive Their cognition, and when
deserved—when
needed such succor as Karma permits? They, Themselves, have
written,
“Ingratitude is not one of our vices”; and while we may not claim
gratitude
from Them, yet we may be sure that compassion absolute is there, and
with
it the understanding of the nature and needs of each aspirant. There may,
and
there often does come a time when one feels, as you say, like “standing on
nothing,
in nothing and about to topple over.” The center of consciousness has
been
changed; old landmarks are slipping away, and sometimes black doubt ensues.
Doubt
and fear belong only to the— personal consciousness; the real Perceiver,
the
Higher Ego has neither. The Gita says, “cast aside all doubt and fight on.”
You
may remember what Judge says in one of the “Letters,” likening such
condition
to the case of one on a strange path and suddenly surrounded by a fog;
the
way is obscured, danger may lie in any direction; the thing to do is to
stand
still and wait, for it is only a fog—and fogs always lift. And never for
one
moment think that you are not going on with your “journey.” It is well for
us
if we can always have deep down in our heart of hearts the consciousness of
the
nearness of Masters; by Their very nature They must be near to every true
aspirant.
May
I add one word to you, as a friend and brother: make clean and clear, first,
the
mental conceptions and perceptions; the rest will follow naturally; there
will
be no destruction—the Undesirable will die a natural death.
“Grow
as the flowers grow,” from within outwards.
As
ever, R. C.
-------
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Three
There
is plenty of material, as well as help, in the devotional books to the
realization
of the heart doctrine, for they are designed to awaken the Buddhic
faculty—that
of Intuition, the only means by which light can come to you or
anyone.
Printed words and the information that they indicate, are only “ladders”
by
which the learner can climb to Wisdom. Each one has to make his own
connection
with higher planes and Those who live in higher realms. It has often
been
said that “when the materials are ready, the Architect will appear.” So our
work
must be to get the material ready, and that means we have to get rid of the
purely
personal bias by making Theosophy a living power in our lives. So long as
we
are working for some reward, are inclined to be despondent or impatient, we
shall
be placing obstacles in our own way.
Read
The Voice of the Silence and see the keys of the different “portals.” Dana,
the
key of Charity; consideration for others, no matter what their state. Shila,
the
key of harmony in word and act; that means among other things, sincerity—not
to
let acts belie one’s words, or words, one’s acts. Kshanti, patience sweet
that
naught can ruffle. These three, if practised, will create a fairer and
clearer
atmosphere. Shila counterbalances the cause and the effect and leaves no
further
room for karmic action. The same idea is set forth in the Gita where it
says
that “Freedom comes from a renunciation of self-interest in the results of
our
actions.”
The
question always is, “How shall we stand the pressure?” Patience and
fortitude
are necessary under every condition. The ripening of one’s Karma
presents
the opportunity to gain these qualities, and it is well that we should
learn
the lesson. The principal effect of Karma is mental and psychical. Family
Karma
is not our own, and will come about sooner or later. The same with
-------
difficult
financial conditions, or any other hard circumstances: they will come
to
all. So we should strive for calmness, patience, and fortitude, and also have
full
confidence that the tide is bound to turn, even at the fifty-ninth minute
of
the eleventh hour. “If the candidate has faith, patience and confidence,
verily
he will not have to wait too long.” There is one thing that should be
remembered
in the midst of all difficulties; it is this— the lesson is learned
the
necessity ceases.”
We
should know that Karma does not castigate; it simply affords the opportunity
for
adjustment. No one can precipitate our Karma upon us, nor would anyone wish
to
do so; so, what ever happens, it is well to remember that it was caused by
ourselves,
precipitated by ourselves, can be met by ourselves. We must, then,
assure
ourselves that nothing can possibly overwhelm us. It is better to assume
a
cheerful attitude to cultivate in one’s self a feeling of confidence, and
endeavor
to impart it to our nearest. Our anxiety and inner fears, as well as
our
outward expression of them, may go a great way in depressing those who love
us
and whom we love.
We
all get in that temporary state of loneliness, but it should be a matter of
encouragement
to us that we are not alone in reality, for we have company,
although
we may not be aware of it in our momentary sense of personal isolation.
There
is a point in our progress which involves the passing from one state of
thought
and action into another, and knowing this, we should not be dismayed nor
disturbed
by anything that may come to pass. It may seem to you that you are now
useless,
and your future circumstances dark and foreboding. These are only
shadows
of the past cast on the screen of the present; like shadows they will
pass,
if you but recognize them for what they are.
Are
you thinking too much of yourself, your present conditions and your
prospects?
This is not a firm reliance on the Law of your own being which brings
to
you the very opportunities that your soul progress needs. What if the future
presents
no clear view; what if your desires are not fulfilled; what if your
progress
is not at all apparent—why worry about it? You
-------
cannot
change it. All you can do is the best you can under existing
circumstances,
and that is the very thing you should do, dismissing from your
mind
all thought of those things which are not as you would have them.
Your
studies and your efforts are futile if you are disturbed inwardly. The
first
thing then is to get calmness, and that can be reached by taking the firm
position
that nothing can really injure you, and that you are brave enough and
strong
enough to endure anything; also that all is a necessary part of your
training.
Mr. Judge once said, “It may be a child’s school, but it takes a man
to
go through it.” Then why not make up your mind to go through it, no matter
what
the circumstance or condition? Others have; you can. Are you of weaker
caliber
than they?
The
whole position of the sincere student is summed up in the words: “Hold on
grimly;
have confidence and faith; for faith in the Master will surely bring
victory.”
We must “have patience, as one who doth forevermore endure”—and forget
ourselves
in working for others.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Four
The
coming together of the few will bring on a closer tie and bring out a
stronger
devotion. No doubt there will be some reactions, but even so, they will
pass,
and all be bettered if all hold firm. Changes will go on. Do not be
surprised
if the soul gets into a place or condition where it appears to be
motionless—inert;
it will get used to the new conditions and go on from there.
Let
our motto be: we are going on with the work.
And
look out for criticisms and suspicions of one another; there will be ample
occasion
for their exercise, or seem to be. Then we have to recognize that each
sincere
student is trying, and that each has his own way by which he comes. Our
way
is essentially our way, and his is his, and equally right and important. We
need
only Loyalty—loyalty to the work, loyalty to our con-
-------
victions,
loyalty to each other in full faith and confidence that each is a part
of
the other and of all. So shall we be united in one thought, one will, one
feeling.
This
does not mean indiscriminate acceptance of everything and everyone. The
attitude
of “namby-pambyism” is but a pseudo-tolerance. Carried to its
legitimate
conclusion, this false idea of brotherhood” would signify that sin,
sorrow,
suffering, error, all religions and all philosophies are all right; that
every
body is doing the best he can, and the best he knows how to do, and cannot
do
any different, and that all are steps of learning.
Humanity
sins, sorrows, suffers and dies a thousand deaths; because of what?
Just
IGNORANCE. Theosophy is TRUTH and as such can have no alliance with any
form
of error and remain Truth. If partial philosophies could save the world
there
would be no need for the sacrifices of the Masters.
For
those who never knew Theosophy, or whose minds are so crooked in action that
they
cannot receive it, there should be pity and compassion. But pity and
consideration
for their false positions cannot call for a surrender of our
discrimination—for
a surrender of what we know, and of what it is our purpose to
live
and to know.
I
am no believer in diluted Theosophy. The Masters did not dilute it. We either
carry
on Their work or we do not; there is no need for hypocrisy nor
self-deception.
Others in the world, not able to perceive the Oneness of
Theosophy,
nor its bearing at the present time, may and do use portions of
it—some
of them, it is to be feared, to their own condemnation and the further
bewilderment
of mankind. Are they right, or to be praised or “tolerated”? Is it
not
the bounden duty of those who know, to hold aloft the White Standard of
Truth?
It must be so, else how could an enquiring one perceive it? Theosophy has
to
be held aloft in such a way as to confront errors of every kind, with their
handmaidens
of cant and hypocrisy.
As
ever, R. C.
-------
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Five
Of
the path of true Occultism it is said, “ The first step is sacrifice.” This
means
sacrifice from the worldly point of view— the point from which we start.
That
we cheerfully unburden ourselves of undesirable things shows the workings
of
the true self. Have no fear of the
often
think of the passage, “All things work together for good for him who loves
the
Lord.” You will have a larger appreciation of this saying than is common.
You
speak of a surer sense of truth than any manner of reasoning. This: is the
action
of Buddhi—direct cognition—the goal to which all right philosophy and
life
leads. In our sincere efforts we at times may have flashes from that seat
of
consciousness. The great result would be to have the continuous co-operation
of
Manas and Buddhi—higher mind and spiritual knowledge; to work as the god-man,
perfect
in all his parts, instead of the present sectional operation which
obtains.
You
may remember that in The Voice of the Silence there are two doctrines
mentioned.
The Doctrine of the Eye is that of the brain consciousness, composed
largely
of external impressions. The Doctrine of the Heart is of the spiritual
consciousness
of the Ego— not perceived by the brain consciousness until right
thought,
and right action which sooner or later follows it, attune certain
centers
in the brain in accord with the spiritual vibration. It might be well to
read
The Voice over and meditate on its sayings. You have had much of the
intellectual
side; there should be as much of the devotional; for what is
desirable
is the awakening of the spiritual consciousness, the
intuition—Buddhi—and
this cannot be done unless the thoughts are turned that way
with
power and purpose. You may, if you will, set apart a certain half-hour,
just
before retiring and after arising—as soon as possible after—and before
eating.
Concentrate the mind upon the Masters as ideals and
-------
facts—living,
active, beneficent Beings working in and on the plane of causes.
Meditate
upon this exclusively, and try to reach up to Them in thought. If you
find
the mind has strayed, bring it back again to the subject of meditation. The
mind
will stray more or less, at first, and perhaps for a long time to come, but
do
not be discouraged at the apparent results if unsatisfactory to your mind.
The
real results may not at once be apparent, but the work is not lost, even
though
not seen. It is more than likely that the work in this direction will be
perceived
by others rather than yourselves. Never mind the past, for you are at
the
entrance of a new world to you as persons. You have set your feet on the
path
that leads to real knowledge.
Do
not try to open up conscious communication with beings on other planes. It is
not
the time and danger lies that way, because of the power of creating one’s
own
images, and because of the power and disposition of the dark forces to
simulate
beings of Light, and render futile your efforts to reach the goal. When
the
materials are ready the Architect will appear, but seek him not; seek only
to
be ready. Do the best you can from day to day, fearing nothing, doubting
nothing,
putting your whole trust in the Great Law, and all will be well. With
the
right attitude knowledge will come.
I
am sorry that so much disagreeableness assails at the beginning. I can very
well
understand it all: heat, dust, grind, in contrast with what you have left.
It
requires courage and endurance, and these are desirable qualities, just such
as
a Kshatriya should have, which, however, does not lessen the sense of
distinction—
not all at once. But as we all desire such a fight as will best
prepare
us, we can afford to smile inwardly while we contemplate the efforts of
nature
to subdue our resolves. We all have our battles, and if we are in the
army,
we may be sure the Self supplies just such trials as the peculiar nature
needs.
I think that things will look somewhat better after a while—they always
do.
It is the personality that does not like discomfort, and the same chap gets
used
to things after a while. So whatever may be the outcome in the future, it
is
wise to fight it out on the same lines
-------
as
if you had made it your life work. The battle won, the necessity will cease,
because
from the Self no Waste of effort can be. It is easy to advise and more
difficult
to perform, but performance is what is called for. All these things
must
necessarily be tests, training—at least, I think that such is the way to
look
at it.
The
analogy of the Secret Doctrine shows that every change is preceded by a
rapid
rehearsal of previous processes in evolution It seems to me that we might
use
this in our own mental processes and possibly might be able to figure out
our
position in the cycle. We might be able to let the mind only sweep over the
preliminaries,
and step in when the proper point is reached, using the upward
rush
as motive power. We should be rushing upward from new levels all the time.
“Is
it not so that mountains are climbed?” Once in a while we catch glimpses of
the
place we started from, as we are going up elevations; though descending
again,
the average rise is apparent. So, expecting these things, we take
advantage
of every opportunity to increase the ascent and avoid precipices—for
it
is said that mountainous regions abound in such things.
Also
remember that there are many unexpended remnants of past Karma—“mental
deposits,”
Patanjali calls them—that you have called for, in order to balance up
your
account. They have come and will come. Be careful not to incur new
indebtedness,
and thus delay the final settlement. You know the difficulties and
should
fortify yourself to pass over them. No one can do this for you, as you
well
know.
It
is well to feel, also, that in your apparent isolation, you are not alone.
This
“feeling” should help you and I think it does. Keep it up.
As
ever, R. C.
-------
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Six
The
spirit shown in your letters makes me glad for all of us. Well, you have
made
a beginning, and in the right way, as it appears to me. While your audience
was
small, that part you are not responsible for. Such things are judged by the
effort
made and not by the apparent results; the latter belong to the Law and
will
be felt in time, as surely as effects follow causes. We should remember
that
it is harder to make a beginning in a large city than in a small one; it
takes
harder and longer “shouting” to reach those scattered in a big population,
but
the results should be much greater in time. Also—no matter who come—it is
certain
that each one will talk to others who never come, and will get what ever
impression
is made on the attendant. It is said that each person who hears will
in
time repeat something to one thousand others. This statement may be
arbitrary,
but the number is doubtless large that can be touched in this way;
so,
the radius is not to be reckoned entirely by numbers present, even on this
plane
of action. This by way of encouragement—not that you need it— but that it
is
well to bear in mind the wider range of action of all such work, and that we
are
not alone. An iconoclast of any well-recognized system can obtain crowded
houses;
but a “builder” gets the few—a commentary on the human mind as at
present
constituted. It also reminds me of Mr. Judge’s saying, “Theosophy is for
those
who want it and for none others.”
One
phrase in your pamphlet, “The Search For the Ultimate,” should give a
key-note
and encouragement. I quote from memory: “There are those who may not
have
outwardly renounced, but they have inwardly relinquished, and would gladly
welcome
the time when the non-essentials are swept away that the essentials may
obtain.”
The fact that they have that attitude which would welcome the sweeping
away
of the non-essentials shows the inner relinquishment.
-------
Sometimes
it happens that a student passes through a “portal” without knowing
that
he is doing so, or has done so, until he finds himself “on the other side.”
He
knows then that other and greater portals await him, and he passes them in
like
manner, growing—growing—growing—with no thought of anything but service to
the
best and highest he knows.
I
am glad the “bad week” has gone into the limbo of such things, for it makes
another
opening, and a rising cycle is a good time to make further effort. Such
experiences
come to all “humans”; they also go, as we know, and in this we are
more
fortunate than the world at large. It is the knowledge of the transitory
nature
of all experiences, while experiencing, that enables us to remain
separate
from them. “I establish this whole universe with a single portion of
myself
and remain separate.” The macrocosmic truth must also be the true
position
to be attained by the microcosm in his realm of creation.
Sometimes,
as you say, one gets into the way of doing things perfunctorily; this
has
been found to result from the mind being on other things—things other than
the
work in hand. The remedy, of course, lies in the re-directing of the mind
and
concentrating on that which is done. Our daily lives give us the best
opportunities
for the practice of concentration, and for increase of knowledge
by
making Theosophy a living power in our lives.
You
speak of control. Control is the power of direction, and when exercised in
one
way, leads to its exercise in other ways until it covers the whole field of
operation.
A way to control speech is to think of the probable effect of what
one
is about to say. This insures deliberation, and the speech carries with it
the
force of the intention. The deliberation takes no appreciable time in
practice—a
thought towards it, a glance at effects; it is really an attitude of
purposive
speech wherein all the processes are practically simultaneous. If in
any
one thing control is difficult, begin with the purpose of control in mind,
and
stop at the first indication that control is being lost. Everything should
be
made subservient to the idea of control, if that is the purpose.
-------
“The
great renunciation is made up of little self-denials.” Who, indeed can deny
the
master admission to his house; and who can enter the house of the strong man
and
spoil his goods unless the strong man be first bound hand and foot; and
again,
who can bind him but his lawful vassals who dwell in his house; and who
can
restrain these but the master of the house?
To
be master, we must have control, in all things pertaining to our kingdom or
house;
if we are swayed by impatience, by irritation at the words and acts of
others,
by impulse, habit of mind or body, “we” are not in control. We
frequently
are thus swayed, while knowing better, which indicates that we have
not
gone to work in earnest to obtain control, or perhaps in the wrong way.
Applying
analogy, it would seem that the latter consists in the modern method of
proceeding
from particulars to universals, and that the process should be
reversed.
We would then begin with the idea, attitude, and purpose of control in
all
things that concern the vassals of our house. The advance would then be all
along
the line, and the habit of control established, the balance preserved. It
sums
itself up in my mind as the establishment of control itself, irrespective
of
the things controlled. The “attack in detail” is the other way, but seems to
me
to have the disadvantage of being open to disturbance from the rest of the
“details”
while assaulting any one point. General Control might lose his title,
and
even his name in the mêlée. Each “warrior,” however, having in view the
forces
and disposition of the enemy, must make his own fight in the way that
seems
to him best.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Seven
We
have to stand all tests alike—praise as well as blame. Oft-times praise is
the
hardest to stand, because it is so easily applied to the “personal idea,”
while
blame is easier cast aside. And the difficulty is not abated by the fact
that
what is said is true, in case of praise. should not be elated by praise or
success,
nor cast down by blame or failure, because either of these is an
-------
application
of the “personal idea”—an identification of oneself with the event.
Success
in doing thus is not to be had at once; it comes, first, by recognition
of
the right attitude, and then by repeated applications of the “right attitude”
towards
every event. As your letter shows that you know the attitude and that
you
make the applications, the rest must be simply a matter of time, and no
cause
for anything but “going on.”
You
say things are not done with “supreme faith.” Perhaps not; yet “faith” is
there
and ever tends “supreme-wards.” Our ideal is always higher than our
attainment;
otherwise, there would be no progress. To have attained one’s ideal
is
to have ceased progress, however high that ideal may be. This must be true
for
all beings in a universe of infinite possibilities. It is an expansion of
the
ideal all the time. Your own ideal has changed, although you may not have
perceived
it. Being in the same direction, the change is not noticed. Relying on
the
Supreme no effort is wasted, because all “creative thought” is in the right
direction.
One does not desire to preserve the “undesirable,” but the
“desirable.”
The maintenance of the desirable thought, and the cessation of the
undesirable
are to be aimed at.
Then
again, it is well to remember that our rea1 is registered in the “inner
man”;
that every effort to subordinate the lower to the higher, is, to that
extent,
an endeavor “to live the life,” thus creating and fastening the “silver
strings”
that take the place of the “catgut.”
All
this is going on. Why? Because of out attainments, our goodness, our
impeccability?
Surely not. It must be “the Service of Man” with all that the
term
implies in Theosophy. In this age especially, it spells sacrifice from the
first
step, which is, as H. P. B. has said, the best means to lead our neighbor
on
the right path, and cause as many of our fellows as we possibly can to
benefit
by it. This constitutes the true Theosophist. “The first test of true
apprenticeship
is devotion to the interests of another.” Theosophy was given for
“the
healing of nations” and must be put out in such form as to make it of
practical
use in daily life.
-------
"About
W. Q. J.": William Q. Judge, as you know, was a great being; but many,
while
they admired him as a man, never had his greatness revealed to them. The
few
who had this good fortune have many times felt like Arjuna in the eleventh
chapter
of The Bhagavad-Gita—the writer among them—who, while he tries to
express
him, never forgets that he is but a pupil of a beloved, revered and
great
Teacher. Following in his steps as best he can, he endeavors to lead
others
along the path he knows, that they in turn may realize and profit by the
inestimable
privilege, and become teachers in their turn to others, all links in
the
great chain of “saviours of men.” So, the “oneness” exists as far as it may
be
expressed, all along the line, each for all, and all for
each—non-separateness.
W.
Q. J. knew the path that all would have to tread, and balm, advice, warning
and
encouragement will be found in his writings at every turn and for every
circumstance
of life. The closer one gets into the current that flows from
Him—”the
greatest of the exiles”—the more readily will those things which harass
and
distress fall away and become as nothing. That you have done so—that is, got
into
the current—is the best Karma for you. The work has been for you your “rod
and
staff,” and a blessing to many who would never otherwise have had that help.
The
more of that and similar work for others unknown who are waiting for it, the
less
room there will be for thought or feeling of any thing that does not aid
that
work in some way. This is a desirable form of “one-pointedness.”
We
consider the writings of W. Q. J. to be particularly designed for the needs
of
the Western people. We know their value. We also know that neither the world
in
general nor theosophists in general, are aware of their existence, and it is
our
desire and purpose that they shall know, as far as our power and opportunity
permit.
So, we just stick to our purpose, not because it is ours, but because to
us
it is the highest good and the very best thing we can do. They also may come
to
see what we see.
As
ever, R. C.
-------Cardiff Theosophical Society in Wales-------
206 Newport Road, Cardiff, Wales, UK. CF24-1DL
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Eight
I
am sure that much that you will meet at will be in the nature of jolts. That
is
why you went there, in reality. These things are not “happenstances”; they
are
real steps by which the necessary trials may come, and “you, yourself
desired
it.” There is joy in that thought, because whatever you do now is part
of
your schooling, and the knowledge of that as a vital necessity and as
desired,
keeps the real man serene under it all; he is happy because things are
now
moving—there’s something doing, as the phrase goes; so if you watch
carefully,
you will note the insidious manner in which the personality is led to
this,
that and the other lunch-counter.”
Get
the point of view of the One who is doing the leading and hold to it. You
will
remember a phrase of the Lord’s prayer—truly an occult one—“Lead us not
into
temptation, but deliver us from evil, for Thine is the power and the
glory”;
only read it, “permit us not to fall, in temptation.” Even Jesus Christ
was
tempted, and he fell not, through the power of the “Father” within. This is
the
real “try-out,” and if in being tried, you can pass on a word in season, it
is
better for those who listen and better for you; only, do not cast your pearls
before
those who having ears to hear, neither hear nor understand. Let your
words
and acts bespeak the power and knowledge that is really yours. Then will
you
be a radiating center of light, unconsciously doing good wherever you go and
whatever
you do.
In
the way of meditation, DON’T GET PASSIVE; danger lies that way. Be active in
all
things. The giddiness will pass away in time; the change with all its
disturbances,
mental, and other wise, has doubtless acted upon the
nerve-currents
and circulatory system. The way to overcome disturbance, of
course,
is by mental and physical calmness; this should be maintained. Medical
assistance
should be used for the body at times, because the"men-
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tal
attitude” brings about changes in the body—for the most part gradually—but
which
sometimes needs material aid in be coming co-ordinated; so do not despise
medical
aid should any need arise. Mr. Judge sought such aid when necessary,
leaving
to the physician the care of maladjustment.
What
you say about cycles is all right, I think. Reincarnation is most certainly
one
of the workings of cyclic law, and beings are in opposition or in
conjunction
as the cycle determines tendency, or rather, fosters and permits
relations
of one or another kind.
Cycles
govern all the time and everywhere. Hence the Theosophical Movement of
this
time and those things which follow it; the coming in touch of this, that,
or
the other individuals— singly or in pairs—with it. Some hear and pass on;
some
remain. There is always freedom of choice, the choice in such case being
not
merely one determination, but made up of many moments of choice in past
lives—a
conjunction which some are wise enough to perceive and, forsaking all
others,
“cleave unto,” while swinging around the cycle of existences. Yet even
this
wisdom was acquired—comes from experience; there should be confidence in us
in
view of that fact.
We
have chosen before, but did not “cleave”; yet the Great Law brings back again
to
us that which we once have chosen. That Great Law is the law of cycles, the
process
of karmic action.
“We
meet our karma in our daily duties,” is a good saying to bear in mind, and
in
the performance of those duties come our tests. We should therefore do what
we
have to do, simply as duties, regardless of whether that performance brings
us
praise or blame. All the energy would, then, be expended in the performance
of
duties, and there would be nothing left for the personal idea to subsist
upon.
I
fully appreciate your generous and good-intentioned purpose, which is to make
one
who has learned something better able to help and teach others; and if among
others
you are in-
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cluded,
that is your karma, as it is also my good karma to receive help at your
hands.
Well,
here is good luck to you in your try for “business.” Do not distrust
yourself;
have confidence in the powers which you embody; seek only to do your
duty;
holding to that end, all necessary power will be available.
Be
steadfast, calm and fearless, as becomes one who doth forevermore endure.
As
ever, R. C.
CONTENTS
THE SPIRIT IN THE BODY
Letter
Nine
It
is a matter of much gladness that the “bottle imp” of things has been
discovered
in your mind, or rather, mental machinery. I know how it sticks and
hides
and continually throws up clouds of material ideas blinding the one sight.
No
one can clear an other’s sight. Words, oceans of them, in themselves
containing
the right ideas will not convey these ideas without a gradual leading
on
and a determined effort to comprehend. On the one hand, it is so simple that
it
is passed over in favor of a difficulty; on the other, our mode of thinking
is
based on separateness. The very power of the cultivated intellect, by its
ability
to discriminate between the shades of differences, is led into a maze of
diversity,
forgetting that “The One sees All”; that the explanation of
innumerable
effects is not the Cause itself, which both produces, sees and
reproduces.
“Oh, where is the sea, the fishes cried, as they swam the brimming
tide.”
We
try to free ourselves from something. Is not this the attitude of
separateness?
W. Q. J. speaks of “The great illusion produced by nature in
causing
‘us’ to see objects as different from Spirit.” And in the Gita—”As a
single
sun illuminateth the whole world, even so doth the one Spirit illumine
every
body.” If this means anything, it means that in everybody there is the
One.
Spirit, the Perceiver, the Knower, the Experiencer; it spells unity
throughout.
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Nor
is it easy to get a true conception, because we are eternally using terms of
separateness
and resting in such conceptions as arise from them; yet, these are
steps
by means of which we rise to greater heights of perception. “Realization
comes
from dwelling upon the thing to be realized.” Degrees of realization are
degrees
of attainment; are we not then slowly but surely getting out of the fogs
into
the clear air?
“Abandoning
Hope” reads to me the same as ceasing to look for results for self
and
“shunning pain not yet come.” If we could just take conditions as they come
and
make the best other “bests” would follow, and all worry, fear, doubt and
anxiety
would depart. The Law works just and true. “What has been, is and shall
be.”
We have power over nothing but the is”.
It is by working with present
conditions
that the nature of the future is changed, and in no other way. This
is
reliance upon the Law and a working under it. The various conditions that
confront
us are opportunities and means afforded us to increase our
discrimination,
strength and knowledge. Having created these conditions, and
seeing
what is undesirable in them, we go to work to change our direction of
creative
thought and our relation to the undesirable. The old adage, “Necessity
is
the mother of invention,” points to the process of growth; we do not “invent”
until
we see the necessity. In the great economy of Law and Nature, each being
just
exactly where he needs to be to eradicate defects; all necessary conditions
are
present for his growth. The only question lies with him: will he take them
as
“pain” or as opportunities? If the latter, all is well; he is bound to
conquer
whether the way be long or short The purpose of life is to learn, and it
is
all made up of learning.” Even those who repeat errors life after life are in
process
of learning, for evolution makes for righteousness, being an unfoldment
from
within.
It
is “we” ourselves who are creating the phantasmagoria before our eyes and
struggling
over the solution of its disturbing effects, instead of creating for
ourselves
a world of effects more in keeping with our real nature—a world in
which
we can live,
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undisturbed
by the effects that disturb others, except as we are solicitous for
their
welfare.
“We”
are the Self. But, as we stand ordinarily in physical consciousness, “we”
are
converted more or less into physical consciousness; in other words, “we” are
what
we think or perceive, continually identifying ourselves with perceptions
and
sense. “Sense” is always nothing else than a channel for desire to flow
through
to torment ourselves and others. “There is nothing but the Self.”
As
every law is spiritual, so all forms and things, forces, and aspects must
also
be spiritual. All error springs from an effort to turn to small purposes
the
diversified streams of spiritual force. If as individuals we could take the
position
of Kamaduk, the cow of plenty, and with universal beneficence use our
powers
without thought of self, life would be another story.
“To
establish a new religion,” says the enclosed clipping. Humanity has always
done
that with the clear light of Truth. Always have they created idols and
bowed
down and worshipped them. What kind of verity is that which substitutes
one
kind of idol for another? Theosophy is not a religion, and no religion what
ever
can be Theosophy, although all forms of religion exist because of Theosophy
and
contain expressions of it.
It
is only too true that “religionists of one sort easily become religionists of
another
sort.” The fact shows that Americans do not think; they just
“cerebrate.”
All this was portrayed again and again by W. Q. J. as the result of
the
advent of the Swamis and others to this country—and warned against. Yet we
have
self-elected teachers saying that Christianity is Theosophy, and Buddhism
is
Theosophy, in a sort of namby-pamby catholicism. They are to blame for much
of
the confusion. If so-called Theosophists
remained true to the Message and
the
lines laid down and followed by Them, there would not have been room for two
opinions
in the matter.
We
base our devotion and our efforts upon the nature of Those who gave the
Message,
and accept as safe, good, true and what is necessary, the lines that
are
to be found laid down in
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their
writings. Those who think that way, will work that way. There is a solid
basis
for united effort in this position; any other position can but lead to
differences,
to assumptions, to authorities. It is
Unity that the Movement
needs,
among all who are attracted by the Message; that which will best bring it
about
is the true way, no matter what anyone says. Neither Jesus nor H. P. B.
lived
and died that a book or books should be swallowed wholesale, nor even that
men
should become disciples but that all men should become brothers. We have to
hold
to that which eliminates Differences, not pander to any form of religion
near
or far.
H.
P. B. once used this phrase, as I recall it, “ a Theosophist who understands
Theosophy
in his own bigoted sectarian way.” I was wondering if our
organizational
friends might not call us that kind, in view of the fact that we
question
their methods and practice? We do not question any methods whatever
used
for the promulgation of Theosophy, but only those that tend to obscure it.
We
also point out the untheosophical nature of exclusive claims for persons or
organizations.
This charge will doubtless be made sometime against us by
someone.
We have a sound and effective reply. We are in sympathy with every
movement
made to promulgate the message of Theosophy, as such, and with every
endeavor
to apply that philosophy. While it is true that the principles of
Theosophy
are just as good and effective under any other name, yet the name is
an
indication of the source and true embodiment of those principles, and cannot
be
obscured or changed without some person or system of thought in the way of
the
seeker after truth. What can be the motives for this? Many, perhaps. Usually
some
person desires to be the exponent par excellence, knowing well that he will
find
those who will accede to his claims.
Some
organizations claim to be the spiritual organ of Theosophy. These embody
separateness,
cannot make for unity, and are foreign to the spirit and genius of
Theosophy.
Theosophy is a Message, which should be made accessible to all
without
intermediaries or would-be interpreters; which should be presented as
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delivered,
and its existence as an all-inclusive philosophy continually he1d
forth.
Societies which do not do this should assume a name which would be
indicative
of their particular effort, in the interest of justice to Theosophy
and
to those who seek to know it. What do we object to? Titles which present
interpretations
as the Thing itself, and which by the fact are misleading. No
one
objects to the use of Theosophical principles as admixtures in any system of
thought
whatever; it will not hurt them; it may break them; but such use, while
it
might be courtesy to call it Theosophical, is not teaching what Theosophy is.
Evidently,
“The world is not ready for Theosophy, per se”; at least, one would
judge
so from what is being done, since those who claim to be its exponents are
offering
something else suited to the “trade.” But do these exponents give the
world
a chance? They are hiding the light under a bushel; they are giving stone
for
bread; and the blind world does not know the difference. We do, however, and
will
keep the link unbroken.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Ten
The
coming together of Theosophists of differing degrees and qualities—yes, of
training—is
bound to stir up latent personalities, preconceptions and
prejudices.
The mental and psychic atmosphere engendered by their co-operation
must
work inwards as well as outwards, and still further must arouse evil
forces,
for it is a known occult law that every advance made along the path that
leads
to selflessness arouses the forces that are opposed to that consummation,
and
this is true individually and collectively. In this immense work which we
have
undertaken, trials of various kinds have to be encountered, and the ones by
whom
we are tried are those of our own household. There are lessons in every
event,
even the smallest. We have to do the best we can and leave the results to
the
Great Law.
About
the meetings: your idea in regard to them is all right. Go right ahead in
whatever
way seems to afford the best oppor-
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tunity;
use your best judgment and do not be disappointed at anything in the way
of
results that may turn up; just keep on looking for ways and means. Act as
seems
best under any circumstances that may arise. Something will come of it. If
that
something” is different from what you would have liked or ,planned for,
never
mind keep on going. Better make no plan other than to get to work along
the
line of least resistance. One step will bring another
"C'est le premier pas qui coute.”
As
to Mrs. Besant’s opinion of Leadbeater: It is of value only to those who see
value
in it, and in any event it is only an opinion. It has been said that he
who
speaks of seeing and meeting the Master thereby loses touch. My judgment
would
be that if, as is said, Leadbeater had stood face to face with the Great
Initiator,’”
it would never have been spoken of by him, and no other would know
the
fact. Leadbeater sought to be recognized as a great teacher and in order to
break
into other realms of nature used most abhorrent means—black magic, in
fact.
One may be sure that anyone claiming Adeptship is not an Adept, and this
in
the very nature of things. Apply this to Leadbeater and Mrs. Besant, who are
continually
making public claims in this direction. The question arises: how
much
is real, how much for effect, how much self-delusion? The imagination is
the
image- making power and may create a glorified image of oneself. I am sorry
it
all occurred, for in the public mind Theosophy is connected with it, and many
strange
things are assumed to be Theosophy.
Perhaps
I should submit to you my opinion that in the interests of those who are
new
to the subject of Theosophy, and because of the general tendency to follow
personalities
(particularly living ones), it is not wise to put such in mental
touch
with writers, who, however good any particular writing of theirs may be,
have
failed to show a true appreciation of Theosophic principles. I say this at
the
risk of being misunderstood; it is for you to accept or reject my opinion,
as
it meets your viewpoint.
The
most painful experiences I have had in my Theosophical life have been the
witnessing
of the negation of Theosophic prin-
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ciples
by those professing them and were it not my duty to put you in possession
of
the facts as I know them—facts representing dangers which lie about us in our
quest—I
would not have spoken. You asked for the facts; I have to give them as I
know
them. It should be said that while we condemn the act, we never condemn the
actor.
The Theosophist must recognize that failures are not irremediable if
followed
by undaunted struggles upwards, and for professing Theosophists, who to
our
eyes appear to have strayed from the Path, we know that the time will come
when
the failure will be recognized, and the struggle back will be hard. Such
must
necessarily have our pity and sympathy, if we are true to the spirit of the
Teachings.
Here
and there failures; will be noted, but there is much to encourage. There is
a
distinct change for the better in public sentiment; religions, sciences and
governments
are changing little by little. The Great Ones do not repine; neither
do
they cease working. Let us follow Their example. You may remember that K. H.
wrote,
“He who does all he knows and the best he can does enough for us”; and
again,
“Ingratitude is; not one of our vices.”
Now
possibly it may be seen what our Lodge stands for: the three objects as laid
down
by H. P. B. and Masters, and along the lines laid down by Them; no
dogmatism,
no personal followings, no “spiritual authority.” Thus each may
follow
his line of development with such assistance as may be afforded by those
who
have traveled further on the Path than himself, when such help is requested.
In
this way, true discrimination is gained and the bane of all spiritual
movements,
authority, dogmatism, and their corollary—personal
followings—avoided.
Perhaps
you may have seen how solicitous I have been to get you started
right—free
from mental encumbrances, using your judgment always to check your
intuitions,
until in the course of time you come to a direct perception of
truth;
and why I am so fearful of any abridgment of individual judgment, or
cessation
of effort to develop individual intuition. I see that you can
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be
of much help, and to fit you for that, as far as my assistance may avail,
will
be my duty and pleasure. But always remember that behind the immediate
helper,
there is the Great Lodge whose aid is given to all who serve—serve Them.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Eleven
You
have asked me for comment on the questions sent in by our English brother;
particularly,
as to “Karma being as merciless as the Bible-God.” But does he
consider
that Mercy is not opposed to Justice, and that the fullest justice is
the
same as the fullest mercy? Some take the meaning of Mercy to be a permitted
escape
from the results of wrong-doing; but this would not be Justice, nor would
it
be merciful to those injured by the wrong-doing. He should remember the
definition
of Karma: an undeviating and unerring tendency in the Universe to
restore
equilibrium, which operates incessantly. Karma is inherent law and its
operation
must therefore be impersonal. Some might take this to be “merciless,”
but
that would only be because they desire escape from consequences that are
unpleasant.
There
are just two ways of looking at the question: either the Universe is
governed
by Law and under Law, or all is Chaos. Our experience in every
department
of Nature points to the fact that Law reigns everywhere; nothing is
done
of any kind or anywhere, except under Law. Our control of the elements, our
use
of the materials in Nature is possible only because the same thing can
always
be done when the same conditions are present. Having discovered some of
the
laws of electricity, for instance, we may direct that fluid or force, and
use
it for many different purposes.
Now
as Law reigns in the material world, it can be seen to rule in the mental
and
moral world as well. Karma simply means “action” and its consequent
“re-action.”
There is no Karma unless there is a being to make it or feel its
effects;
unpleasant effects predicate causes that send forth unpleasantness in
the
world,
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affecting
others, and finding the restoration of equilibrium at the point of
disturbance.
There can be, then, but one consideration, and that is, Justice.
Why
should we desire anything but Justice to be done?
The
Bible says, “Whatsoever a man sows, that shall he also reap,” and “Resist
not
evil and it will flee from you.” What is “evil” but the reaping of effects
of
wrong done? If we try to avoid the restoration of equilibrium, the evil will
not
flee from us, but come again. But if we accept all as just and right, then
the
“evil” flees. We should apply Karma not merely to what we call good and evil
in
physical life. The earth rolls on in its orbit, carried further and further
by
the Sun in his greater orbit; it grows old through the cycles; it changes its
appearance,
and comes under states of matter undreamed of by us. Such is the
Karma
of the earth. Soon or late, even while revolving in its orbit, our planet
will
slowly move its poles and carry the cold band of ice to where are now
summer
scenes—the Karma of the earth and its inhabitants. How, then, shall Karma
be
restricted in consideration to the details of one life, or judgment passed
upon
it from that basis? I should say that Karma is Mercy itself, for do I not
know
that nothing can prevent me nor any other from obtaining what is his by
law,
exact and unerring?
“It
knows not wrath nor pardon; utter true
Its
measures mete, its faultless balance weighs;
Times
are as naught, tomorrow it will judge,
Or
after many days.
“Such
is the Law that moves to righteousness,
Which
none at last can turn aside or stay;
The
heart of it is Love, the end of it
Is
Peace and Consummation sweet. Obey!”
He
asks if we have changed our “Faith.” Theosophy is not a “Faith,” for “Faiths”
may
be changed; but, being knowledge which each can make his own, there is no
question
of change, or fear, or doubt. We know of all the claims of every
description
that are made by societies and individuals. How is any one to
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determine
as to their respective values—if any? Just this way: if you are asked
to
accept anything on the statement of another and the means are not at the same
time
afforded you to see and know for yourself before acceptation, you will be
safe
to refuse, for you would in that case have surrendered your own judgment
and
taken that of another in blind faith.
Now
the statement made to him by the Rev. S., being outside of all known law,
spiritual,
intellectual, and physical, indicates to me a self-delusion. I would
not
impute to this Reverend any intention to deceive. Nor is he alone in
self-delusion
on the same or similar lines. If he has heard, as I have,
statements
made by different claimants in regard to H. P. B., each one
contradictory
to the other, he would know that self-delusion reigned in some
cases
and deliberate fraud and pretense in others. To say that H. P. B. now
believes
in a personal God, or ever could, is the greatest absurdity that was
ever
uttered: this very statement is the most conclusive proof of delusion. Now,
in
default of direct knowledge, what evidence has any man as to H. P. B.?
Certainly
no more than the evidence contained in her voluminous writings, which
directly
refute such an assumption, and at the same time point out the laws that
govern
life, being, and consciousness on all planes, so that all men may be free
from
the “lo here!” and “lo there!” claims of would-be prophets.
For
any to declare that they have private directions to do as they are doing,
regardless
of what were the lines laid down by the Teachers, would be no better
nor
more elucidating than is the declaration of the Besant people that the Lodge
did
not know enough to foresee, and had changed Its plan and purpose. Both these
declarations
vitiate all that has been said and done, as well as making it
appear
that the Lodge does not work according to Law and Cycles in public
effort.
For interim efforts of Their followers and disciples, all ways are open,
and
in these, conditions must be availed of as they arise; the eternal verities
can
be used in whole or in part according to the minds reached. All this is to
be
expected from the variety of mental conditions in the world;
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yet
this variety is not from strength and understanding, so much as from
weakness
and inability.
Those
who are able to perceive, to understand, and to use what They gave have no
reason
to deviate or dilute anything to suit contemporary forms: or ideas, nor
to
bolster up a decadence that pollutes the mental atmosphere of men. The sooner
Christianity
is discredited as a religion, the better for Universal Brotherhood.
As
it is, orthodox Christianity stands in the way, as do all other forms
constructed
around a basis of Truth. It is well enough and all that can be done,
for
the majority of minds, to rebuild and change step by step; there are
thousands
who will work that way to one who will be able to understand what is
needed,
and the very goal toward which all the rest tend; but that one has all
the
more need to keep that goal ever in sight and mind, never allowing any fogs
or
clouds to obscure it. If this is not done, all direction is lost. It has not
been
done by those who should have done it; hence, the very loss of direction
seen
in the world today, and the various cults and systems to which the majority
of
people are attracted. They asked for bread and have been given a stone. Shall
any
true Theosophist deem it his duty, then, to persuade these hungry ones that
there
is valuable nutriment in the stone? Yet, it seems to me, this is just what
such
would-be Theosophical efforts are doing. Our duty is clear. We will “feed
the
hungry” with nourishing food, and in so doing follow Law, precept and
precedent—thus
reverencing our great and illustrious Predecessors and continuing
the
work They so well began and left in our care.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twelve
The
statement made to you by an “Old Theosophist” that “The Theosophical Society
(meaning
Mrs. Besant’s society, in the opinion of this “old Theosophist”) and
Masonry
are the two channels in which the Masters are working in this century—
hence
‘Co-Masonry,’ ” calls for some comments.
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The
natural question is, “Who says so, and why does he say it?” This brings the
one
making the statement, and anyone who may consider it, right back to a
consideration
of what it is upon which he is relying. is there anything in the
records
left by the Messengers of the Masters that would give a clear indication
that
the fact is as stated by “old Theosophist”? If not, then reliance is placed
upon
the say-so of some person—in this case, Mrs. Besant—and is based upon
belief
only, not knowledge, and can only be classed as an opinion. There are
many
opinions and they differ from each other widely. Mrs. Besant’s declarations
of
“knowledge” and opinions are often self-contradictory, as shown by her
published
writings. In any case they either do or do not agree with the
principles
of Theosophy, and the recorded statements of the Messengers. If there
were
no well-defined principles and applications left by the Messengers to guide
those
who would follow the Path They showed, then we are all certainly in the
dark
without a landmark visible, and have to flounder about in the sea of
opinions,
clutching at whatever promises support.
But
if it is true that H. P. B. was the Direct Agent of the Lodge—and this is
explicitly
stated to be the fact by the Master K. H., however Col. Olcott, Mrs.
Besant
or others, may twist and interpret H. P. B. and Her teachings—then we
must
go to the records left by Her and Her Colleague, W. Q. Judge, for direction
in
all matters pertaining to the Theosophical Movement, regardless of the
“opinions”
of “old Theosophist” or any other student. For to do otherwise would
be
equivalent to saying that those Great Beings, the real Founders of the
Movement,
had left no guidance for the generations to come, and that humanity
was
left the prey to any and all claimants that might arise.
But
it is not true that humanity has been left a prey to mistaken or designing
persons;
the records left by the Messengers are a sure, consistent guide, and if
they
are well studied and applied, will show a straight, even and self-evident
Path.
It is lack of study that leaves so many in ignorance, and ready to pursue
every
will—o’-the-wisp they see. You will also find that those who
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rely
upon such statements and opinions are the most dogmatic and certain in
their
assurance. Those who point to facts and records, with basic principles to
rely
on, are not troubled by all these “opinions,” by whomsoever expressed.
There
is another thing that sincere students of H. P. B. have to bear in mind,
even
if they do not speak much about it. It has been stated by both H. P. B. and
W.
Q. J., and also by the Master K. H. in his letters to Mr. Sinnett, that every
effort
by the White Lodge opens a door to the Black Magicians—those whose very
existence
depends upon keeping humanity where it is, in a state of ignorance,
bewilderment,
and running after false gods and those who cry lo here, and lo
there.
In this statement we ought to see why the White Lodge dare not give out
more
than humanity can put to use.
Every
effort has been and is being made by the Dark side to impair and deflect
the
efforts of the White Lodge. And where else can the Dark Forces work so
effectively
as on and through the personal weaknesses of Theosophists,
especially
on all those who become in any way prominent—individuals who in their
turn
affect many. All the many crises in the old Theosophical Society, all the
attacks
on H. P. B. and W. Q. J., showed a virulence that could not have arisen
from
mere personal opinion or interest.
Time
and again have warnings been given, but few have heeded them; or, if heeded
at
all, the facts stated have been used against any opposed, without making sure
that
those who so used them were themselves right.
The
defection of Mrs. Besant from loyalty to the Path shown, and to H. P. B. and
W.
Q. J., was due to such Dark side efforts. In her last message to students, H.
P.
B. said, “Never is the danger greater than when ambition, and a desire to
lead,
dresses itself up in the peacock feathers of altruism.” She knew; and in
that
last Message are many prophecies, some of which have already been
fulfilled.
She said that the Brahmins are the Jesuits of India. Mrs. Besant fell
under
the influence of Brahmins and the Brahmanical lines, and their influence
can
be clearly seen in her evolution and in all the developments in her society.
The
Dark Ones could not
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destroy
or pervert all the efforts of the White Lodge, but they could, did, and
do
minimize and corrupt them. In a consideration of all this may be found the
explanation
of many things that might otherwise be a puzzle. All those who do
not
follow the lines laid down by the Messengers are certain to be misled. Yet
the
way is clear; the pity of it is that otherwise sincere and devoted persons
will
not heed the warnings given; will not study, think, and apply what was
recorded
for them and their guidance.
There
has never been anything said that I know of by either of the two
Messengers
about Co-masonry.
W.
Q. J. is the only one who has spoken specifically in regard to Masonry as “a
great
and important part of the Theosophical Movement.” And the context of his
article,
“The Theosophical Movement,” as well as the circumstances of its
publication,
will give a true idea as to the part Masonry has played in the past
in
the work of the Theosophical Movement.
The
Theosophical Movement includes all efforts that lead to human freedom and
enlightenment.
Masonry has played and is still playing an important part in the
world.
For first, its main idea is the Brotherhood of Man, even though in a
limited
and restricted sense; second, Masonry debars from its lodges all
considerations
of politics or religions, recognizing those to be the greatest
provocatives
of dissensions; third, it is the implacable enemy of religious
intolerance,
and is at the present day engaged in a death struggle with the
Catholic
church of Mexico and South America. It was through Masonry and Masons
that
the United States of America was made possible.
So
Masonry was and is a great and important part of the Theosophical Movement.
Yet
there are more important things than Masonry. If it had been sufficient for
the
needs of humanity, there would have been no need for Theosophy.
But
what has either Masonry or Theosophy to do with “Co” masonry? Each must
answer
that question for himself.
As
ever, R. C.
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CONTENTS
THE
SPIRIT IN THE BODY
Letters
Letter
Thirteen
I
think your idea of making collations from the Teachers’ writings and preparing
for
work later is all right—the proper thing to do. You will find in yourself
the
incentive as to time and place, “having eyes and arms and feet in all
directions.”
An open mind, an eager intellect, without doubt or fear, is the
unveiled
spiritual perception. You did a good work with the pamphlets already
written;
they are in use continually. The idea is to present what is beneficial
for
humanity in the most presentable form—a simple passing on of what was known
before.
I gave S— some of the pamphlets to send to an enquirer for reading and
return.
They should do good. The energy put in that work has already found many
channels
of usefulness of the best kind, and they are good for much more—no
effort
in right direction is lost. Further, it is a labor of love, and the
feeling
with which you endow your work goes with it. Properly performed, the
result
is sure. Your latest, “The Real Significance,” is certainly a “beauty”—W.
Q.
J. would say, “a dandy”—and its manner bears out its title magnificently. It
is
the best yet—so full of the most vital truths—things so easily comprehended
by
the way-farer, and yet so full of the highest wisdom. It does me good.
The
introduction is in keeping with the statement below it. In fact, we may take
as
part of our statement of policy, “The policy of this Lodge is independent
devotion
to the cause of Theosophy, without professing attachment to any
Theosophical
organization; it is loyal to the great Founders of the Theosophical
Movement,
but does not concern itself with dissensions or differences of
individual
opinion. The work it has on hand, and the end it keeps in view, are
too
absorbing and too lofty to leave it the time or inclination to take part in
side
issues.”
This
is where we stand, and where all true Theosophists should also. If our
position
is made clear to Theosophists generally, there
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will
be not a few who will see the righteousness of the position. Much of our
work
in the future will be the presentation of our “platform.” We have perceived
and
given it form; we should let as many as possible know that it exists for
them.
We may have something further to say later on. Good work; keep it up.
Yes,
you, too, must find yourselves. Changed conditions will give occasion.
These
conditions will be bent to the great purpose, “an’ the heart stay
steadfast”—and
this I do not at all doubt. Make your purpose the Great Purpose,
and
desire for personal growth will have little breathing space. Back of it all
is
the Great Lodge, ever watchful, ever working; never doubt that.
Theosophists
often speak of “getting rid of the personality,” and, so far as
observed,
do not appear to have any clear idea of what they mean. Without
personalities,
there would be no field, no evolution. It is not the personality
that
is in the way, but the personal idea in regard to it. This is particularly
fostered
by the present civilization based on Samvritti (relative truth),
“origin
of all the world’s delusions.”
One
of the sentences in the last pamphlet applies directly:
“Instead
of crushing out the animal nature, we must learn to fully understand
the
animal, and subordinate it to the spiritual.” So long as you know the wiles
and
lures of the elementary nature, you are not in danger of fooling yourselves,
however
much you may fall under their momentary sway. They or it, may be likened
to
a steed that is perfectly safe when the reins are well in hand and the seat
firm,
but which is ready to take advantage of any unguarded moment to unhorse
you.
Such an animal you would naturally watch carefully until it became a part
of
yourself. If we could always remember that the body, senses and mind (brain)
are
the steed, and the Self, the rider, the animal would have fewer
opportunities
to get the bit in its teeth. But we are learning to ride, and
success
does not come at once.
From
“The Real Significance”: “You, too, are messengers, so that it is not well
that
you should regard much your own infirmities. Nature and Time regard not
personalities,
but swallow up all alike. Yet do Nature and Time and Destiny
teach
ever the same
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great
lesson, and he who would learn of these, must both forego and forget
personalities,
his own as well as others . . . personalities are but the
fleeting
waves on the river of time caused by the friction of the waves of
fortune;
they are thy weakness and not thy strength. Thy strength is in thy soul
and
thy soul’s strength is in the calm and not in storm revealed.”
To
“forego and forget personalities” means to regard truth, only, by whomsoever
presented.
So it seems wise that we should not think ill of personalities, and
this
includes our own. If they are our weakness, by doing our duty, which is in
our
case the promulgation of truth, pure and undefiled, our weakness will
finally
become our strength. The Masters do not look at our defects, but at our
motives
and efforts.
In
your letter, you have asked my opinion in regard to a specific matter of
action.
On general principles one might answer such a question, but in
particular
cases, where all the elements that enter in can only be considered
fully
by the person involved, that person alone is competent to reply, or
determine.
In
considering a question bearing on the ethics of any case, we have first to be
sure
that we have no prejudices or preconceptions that can interfere with
correct
conclusions; in other words, “to be free from hard and fast conclusions
as
to men, things and methods.” If we are thus free, we will not be liable to be
swayed
by the general classifications of good and evil, so common in the world,
and
the great error of the churches. The way is then open for the real point at
issue,
which to me is not what is done, but why was it done—the motive. Now who
can
answer this but the one who acts? If the act appears to him as a duty, and a
proper
one, he alone has paramount power, and there should be none to question a
right
to perform duty as it is seen and understood. It might very well be that
another’s
acts would be improper for us, because of our different attitude; it
might
also be that our acts, seemingly proper to us, would to that other seem
improper.
From these considerations it would seem fair to deduce that the only
correct
sanction, and the one we should seek, would come from within.
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Of
course, different attitudes of mind produce different actions in any given
case.
Those who have knowledge will not act from the same motive as those who
have
less knowledge or none. Those who have no knowledge act under the impulse
of
the common attitude or way of doing things. Those who are wise naturally take
all
possible results into consideration from their wider point of view, before
acting.
With them it is largely a question of duty, unswayed by what the views
of
others may be, except in so far as those views might interfere with larger
duties
and influence at other times. In fact, so many things have to be taken
into
consideration possible to be seen and applied by the person alone who is
involved,
that no direct answer can be given in any particular case. General
principles
may be stated, and each individual left to apply them as he sees fit.
In
no other way can progress be made. We have finally, in any case, to determine
whether
we are swayed by inclination rather than plain duty, in order that we
may
not deceive ourselves. Whatever, then, is decided in all honesty with
ourselves,
is our duty, and no man is our judge.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Fourteen
I
am really sorry that conditions are as you mention. I can sympathize with you
in
this, because I have had similar fortune. But while it has been bad from one
point
of view, it has had advantages which go to the strengthening of character,
and
in it all I find good experience.
When
we come to consider that the purpose of life is to learn and that it is all
made
up of learning, the circumstances by means of which we learn become of
minor
importance. As Mr. Judge once wrote me under similar circumstances: “The
ocean
of life washes to our feet and away again, things that are both hard to
lose
and unpleasant to welcome, yet they all belong to life; all come from the
Great
Self that is never moved. So lean back on the Self—be like the great bed
of
the ocean that is never moved
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though
storms may ruffle its surface.” I know that you understand that attitude.
It
does not mean that we should cease to do the best we can at all times, but we
know
that whatever comes all is well. Everything is taken as merely a lesson
from
which growth and knowledge may be obtained, and while we may appear to
struggle
for many things, our minds may not be set upon the things themselves,
but
upon the performance of our duty as our expanding knowledge gives us
perception.
Thus would we be like the ocean, the surface in action, the greatest
part
of us calm—unmoved.
I
am glad to have your confidence so that you may speak frankly at all times—not
that
any personal knowledge of each others’ past experience is necessary, but
that
you feel that way is what counts. We both know that what a man has been
through,
or has appeared to have been, matters not at all; what does really
matter
is what he is now and what he is trying to do. I think that the attitude
at
all times should be—fear nothing, doubt nothing, regret nothing, but GO ON.
It
seems sometimes a waste of words to be writing these things to you, because I
am
sure you know them. Still, on the other hand, I know that one needs reminding
some
times, when in the swirl of engrossing events. Once when I was talking with
Judge
and showing much concern over a probable action, he said, “You can’t
prevent
people from doing what they can do.” Atruism—something I knew very
well—but
his words at that time have served me many a time since. What he said
came
from “the heart,” as my words and thoughts go to you. Perhaps that will
explain
why you find something other than the words and ideas in what I write.
If
it is true, and I think it is, that everything in Nature is septenate, then
words
and ideas are septenate—but this opens a large subject. I am writing this
in
the office ‘mid noise, confusion and interruption, and just these few words
with
whatever they may carry to you.
There
is a passage which you may have seen in one of the books: “And that power
which
the disciple shall covet, is that which shall make him appear as nothing
in
the eyes of men.” This refers to getting rid of the personal idea, of the
wish
to have one’s attainments noted. The power of the personality is great and
in-
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sidious.
It retains its hold very often when the aspirations and efforts are
noble
in character. It is the most difficult thing to be overcome in our race,
where
the training is all in accentuation of it. Especially is this so when one
is
taking a public leading part. Adulation fosters ambition, if the least
thought
of self remains; the person accepts leadership as something due to him
or
her, and the faults remain even though changed in direction. “Personality” is
the
last foe to be conquered. Do you wonder then that — and — have fallen short,
when
it is evident that they do not even perceive how personal they are? They
have
taken upon them selves (their personal selves) prerogative of spiritual
direction.
A sort of popery is the result—a sense of infallibility, which
doubtless
they would intellectually deny, while giving evidence of its
possession.
Ambition to shine, to be looked up to—that is the curse that
blighted
both. Less prominent members have not been subjected to the same
pressure,
and may have learned from the mistakes of these two. There must be
compensation
for them some where, somehow, as the great wheel of the Law rounds
the
cycles. They are to be pitied for whatever of failure we may be able to
perceive.
We
shall be wise if we do not fall into the same error when Karma tries us. I
think
that the sense of personal supremacy was so strong in both of them that
they
were unable to take advice on that line. Efforts were made to open their
eyes.
A mental bias cannot be changed even by one so wise and powerful as a
Master.
If the one in error cannot see his fault, nothing can be done. Another
life
in a humbler station, the lesson may be learned.
How
can Masters use such vehicles and use Judge? William Q. Judge was of another
class
of being than either of those you mention. He was an adept, using a body
of
the race. The others had merited the opportunity by services in other lives.
The
possibility of failure was there and known, no doubt; so also was the
possibility
of success. No one can predicate the result in such cases. In any
event,
the fact that the opportunity was offered them is evidence that under
Karma
they had the right to try. Neither H. P. B. nor W. Q. J. needed to make
the
effort for themselves. The work to be done is for the race and must be done
by
men and women
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of
the race; there is no other way. So, remembering that — and — are of our
imperfect
race, their lack of success is not to be wondered at, in the
circumstances.
We have the karmic opportunity of profiting by the lesson their
failure
teaches. Perhaps we may take the lesson and be ready to help them, when
we
all re- turn to life again to continue the work begun.
As
I understand it, Masters cannot interfere with Karma. They work at the proper
season,
and with such instruments as are provided by Karma. That better
instruments
were not ready is undoubtedly due to our racial development, the
accentuation
of personality being its predominant note. Just here occurs to my
mind
the shortest verse in the Bible, “Jesus wept,” and its connotation, “How I
would
have gathered ye under my wings, but ye would not.” Human history is full
of
such failures, but through it all there have been those who have attained a
measurable
degree of success, and who are seldom the ones in the public eye.
We
must also remember, all the time, that there are intelligent evil forces at
work
continually to defeat the emancipation of humanity from selfishness—beings,
in
fact, whose very existence depends upon selfish desire and its many ways of
expression.
The plane of existence of these beings is the earth and its psychic
atmosphere.
Our work is to people our current in space with such thoughts as
tend
to dissipate these influences, and to assist right thoughts in others by
awakening
them to the realities which have been placed within reach of our
understanding.
And
behind all are the Masters who have not deserted us and never will, so long
as
there remains a spark of true devotion.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Fifteen
I
was thinking of you and your meeting; hope you had a good and encouraging one.
Are
things going hard with you? If so, it is time to push harder along the way
you
know. That will inevitably destroy all obstacles, and if persisted in during
stress
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generates
and maintains greater powers of resistance. Everybody on the Path goes
through
similar obstacles; by having them and overcoming them, you become
teachers
with knowledge of how to help. If you had no obstacles, you would not
know
how. Thank Karma for “obstacles.”
“Even
this will pass away” is a good motto to keep in mind, when things come up
that
are hard to stand. The “easy” and happy times are the periods of rest; the
“hard”
times are the periods of training—opportunities for gaining strength and
knowledge.
If we can look at both in this light, we shall not be overcome by
either.
Kicking
against the pricks hurts only the one who kicks; more over, the pricks
seem
to enjoy it, for, being kicked, they keep coming back. “Resist not evil and
it
will flee from you” is a true saying; we give the evil thing power by
thinking
about it, a power that it would not otherwise have. in fact, many of
these
things of evil are creations of our own mental state, and have no real
existence;
yet they are even more distracting than realities would be, because
composed
of fear and doubt. The thing to do is to take higher ground, mentally;
read
and think about high themes; regard only the good, the meaning and purpose
of
Life as a whole. If in earnest in this way, the evil is dissipated like the
mists
before the morning sun.
What
is the Dweller? It is the combined evil influence that is the result of the
wicked
thoughts and acts of the age in which anyone may live. & When the student
has
at last gotten hold of a real aspiration . . . and has also aroused the
determination
to do and to be, the whole bent of his nature day and night, is to
reach
out beyond the limitations that have hitherto fettered his soul. No sooner
does
he begin to step a little forward, than he reaches the zone just beyond
mere
bodily and mental sensations. At first the minor dwellers of the threshold
are
aroused, and they in temptation, in doubt and confusion assail him. He only
feels
the effects, for they do not reveal themselves as shapes. But persistence
in
the work takes the inner man further along, and with that progress comes a
realization
to the outer mind of the experi-
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ences
met, until at last he has waked up the whole force of the evil power that
naturally
is arrayed against the good end he has set before him. Then the
Dweller
takes what form it may,” which is specialized for each student by the
tendencies
and natural physical and psychical combinations that belong to his
family
and nation.
“No
earnest one who feels called to work persistently for the good of humanity,
and
not for his own, need fear aught that heaven or hell holds.” The minor
dwellers
have to be met and conquered; as long as we stay on their plane and
daily
with them, they will be with us. We must rise above them in thought and
effort
to our proper plane where they have no power over us. Each student has
his
own particular kind of minor dwellers, and no one kind is any better than
any
other kind; hence we ourselves need to be charitable to the weaknesses of
others.
We do not look upon our own weaknesses in the same light as we regard
those
of others. Compassion understands, and seeking nothing, but desiring to
help—does
so.
The
Voice of the Silence says: “Compassion is no attribute. It is the Law of
LAWS—eternal
Harmony, Alaya’s SELF; a shoreless universal essence, the light of
everlasting
Right, and fitness of all things, the law of Love eternal. The more
thou
dost become at one with it, thy being melted in its BEING, the more thy
Soul
unites with that which Is, the more thou wilt become "COMPASSION
ABSOLUTE.”
“Goodness”
that results from the compulsion of physical force, threats, or
bribes,
physical or “spiritual,” is useless. It must be a self-impulse from
within—a
real preference for something higher—not an abstention because of any
fear
of consequences in this or any future existence. If we have that preference
for
something higher, we must admit that others who are with us on the “path”
have
it also; we can then sympathize with them in their struggles, knowing it is
through
continued struggle that both they and “we” become free. This is the
beginning
of Compassion.
Temptations
of any one kind have a tendency to repeat themselves, and students
find
that what would have at one time
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swept
them away is rendered abortive by apparently irrelevant occurrences; yet,
we
know that such things are the operation of Law which has its basis in Unity,
and
we benefit in that law to the extent that we feel that Unity. If Masters are
the
ideal and goal for which we strive, we should endeavor to imitate Them,
insofar
as we are able to conceive of Their attitude toward probationers, Their
disciples,
and struggling humanity.
I
did “sit up and take notice” of the last pamphlet. It is to the point. You
know
when a thing is to the point Theosophically, and “knowing which you shall
never
again fall into error”—unless you are off your guard, or perchance close
your
eyes. But what a glorious thing it is to know where the right road lies!
Whatever
else may be doubtful, that is sure. And to feel that you are able by
your
surety to point out the way to others! Help of that kind is greater than
all
other kinds put together.
I
am so glad that business looks good in prospect. What you have done in so
short
a time after establishment is most encouraging, and I hope it will all
turn
out better than your highest hopes could express. Everything must turn out
for
the best if we do the best we can with what we have all the time—that is, do
our
duty by every duty. With this, your help is just as essential as mine, as
things
are—and both are mutual. So may it ever be, through the centuries.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Sixteen
You
speak of peace and tranquillity; note that it as well as its opposite comes
in
cycles. There is no stationary condition in this world of constant change,
through
the innumerable causes constantly set in motion by the different
agencies
in evolutionary operation. Yes, there is undoubtedly “something doing.”
The
above statement, if true, would suggest it, even if you did not know it
yourself.
Of course, changes do not invariably mean
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trouble.
Knowledge bridges over many things that would other wise mean nothing
but
trouble. About your little dream of me:
I think of you a great deal, and
that
of itself would bring the real selves together where there is such an
evident
tie as in this case. One might make such an excursion and not be
conscious
of it, or rather, he might not have a brain recollection of it, as the
brain
was not there. It might be none the less real, as you can readily
understand.
Such things must naturally occur, for we are greater than our bodies
can
at this time express—and I mean by “we,” every soul. ‘We all have powers and
knowledge
that the brain does not function in. Our work is to co-ordinate, so
that
the higher knowledge may be made manifest in the flesh. I am glad that you
had
the experience, especially as the results were good.
In
regard to R. et al.: it is safe to say that if a man is satisfied with what
he
is getting out of life, and if there is nothing that he wants, then there is
nothing
else desirable. To him anything outside of that which gratifies is
adscititious,
not worthy of consideration. In such case, there is nothing that
can
be done. Having dropped some seed, the character of the soil may be
determined.
The duty of the sower is to sow; the seed will test the soil.
So,
“There was war in heaven for the space of two hours.” I can understand it.
Fortunately
it is not a case for argumentation. The remark by in regard to Mr.
Judge
was utterly beyond his knowledge and probably a parrot-like repeating of
what
he had heard, as is the case of those who take their Theosophy from Mrs.
Besant,
or from other than the true teachers. Sometime you may say to for me,
that
I was very, very frequently with Mr. Judge for ten years, entertained him
and
was entertained by him, and that I know the statement to be an ignorant and
malicious
libel, for which, however, I do not blame him. Only, a Theosophist
ought
to know better than to make statements on hearsay. Ask him if he ever
heard
of never listening to an evil thing said of another without protest, and
abstaining
from condemning others. He might say tu quoque,” which you would
naturally
acknowledge; then, questions on the part of both would be con-
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sidered
on their merits, as becomes Theosophists. Mr. Judge was wise enough to
know
that when people place their attention in the direction of food, form, or
ceremonies,
they are almost certain to end in ritualism and the loss of the real
issue,
as has happened in too many cases.
The
argumentative attitude is of little value in Theosophy. It amounts to each
endeavoring
to uphold his own position. With this attitude, any kind of a
statement
calculated to undermine the opponent’s position is generally
considered
proper, and is used regardless of the truth involved.
A
good thing in regard to control of speech is from the Laws of Manu. in
Occultism,
speech is regarded as an act, and the most difficult of all acts to
control.
To control speech, regular and persistent efforts are required. The
rule
for speech is given as:
Let him say what is
true.
Let him say what is
useful.
Let him say what is
pleasant.
Let him utter no
disagreeable
truth.
Let him utter no
agreeable
falsehood.
In
the same line is Judge’s admonition: “Let us use with care those living
messengers
called words.” These are good things to bear in mind at all times,
without
making so much of them as to neglect other things quite as important.
If
aspiration is for all, and not for self alone, it reaches up to the Universal
finally
; if for self, some degree of illumination results, but only in degree.
The
stream of effort cannot rise above its source.
As
to the “we,” there is but one “we,” or perceiver, who perceives on any plane
through
the sheaths evolved by him on each plane; his perceptions on any plane
will
depend on the quality of the sheath or vehicle. Atma (spirit) or
consciousness
alone, is what remains after the subtraction of the sheaths. It is
the
ONLY witness—a synthesizing unity. On this plane—and this means during
waking
consciousness or its dream effects—the perceiver knows only what it knows
on
this plane (generally speaking),
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and
through the ignorance of the Real, involves itself in the cause and effect
of
physical nature, identifying itself with body and sensations, and looking at
other
human beings in the same light. This is a wrong attitude of mind. The
“we,”
at this end, is the identification of the perceiver with this plane’s
perceptions—a
misconception of the perceiver, a dream—a play—in which the
perceiver
is so involved as to have lost sight and memory of his real life.
The
mind is both “carrier” and “translator” of both lower and higher self; the
attitude
determines the quality and kind of action, for one will act according
to
the attitude of mind firmly held. The great and incalculable value of acting
for
and as the Supreme is that there is nothing higher in the way of attitude,
and
this endeavor must by its very nature bring about the best results.
What
moves the “mind” this way or that is usually desire for the attractions of
matter,
and self-interest in them; these then move and control the mind through
the
brain. “We,” the Perceiver, does not perceive anything but the “ideas” which
the
senses and organs present. He is not wholly awake on this plane; some times
he
gets partly wakened, but drops off to sleep again, lulled by the sounds and
memories
of his dream; sometimes “bad dreams” awake him; sometimes he is
awakened
by the voices of those who are awake.
The
“Real” and the “unreal,” the “fleeting” and the “ever lasting” are terms
which
will be more fully understood if looked at from the point of view of the
Perceiver.
This is the attitude of mind we should hold.
The
appearances you speak of will wear off in time and you will get beyond that
place
where these things appear, if attention is not paid to them. “He who would
hear
the voice of Nada, the ‘Soundless Sound’ and comprehend it, he has to learn
the
nature of ‘Dharana,’ ”—perfect concentration upon one interior object, by
“having
become indifferent to other objects of perception.” These appearances
are
objects of perception.
As
ever, R. C.
CONTENTS
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THE
SPIRIT IN THE BODY
Letter
Seventeen
There
is only one Perceiver; the sights are modified by the channels through
which
the Perceiver looks. It is the same Soul in any and all modifications. The
power
of seeing is the Soul; the power of the Soul goes into the seeing, hence
what
It “sees” is to It real because seen; as sights each is a reality; but the
nature
of Soul is different from any and all “sights.”
The
nature of Soul as unmodiflable must be grasped; then, each sight is
perceived
as a relativity and there is no more identification than we assume
when
we see the many thousands of things that are about us every day,
unaffected,
unless we concentrate upon them. We concentrate upon some things,
automatically,
through habitude; this automatic habit has to be gradually
changed,
and control substituted. It is to be effected by trying to do it, by
keeping
at it. The Mind as at present constituted is a or repelled by
externalities,
and the power of the Soul flows in the direction of
concentration,
be that long or short. Through the Mind, the Soul determines bad,
good,
better, best, on this or any plane. Mind has to be adjusted by knowledge
of
essential nature, of causes, and by analogies and correspondence. The views
held
in regard to existence constitute the Mind and direct the Soul’s energy in
that
relation.
There
is just “Consciousness” and its “states,” which are conditioned
consciousness.
We speculate on conditions; we cannot on Consciousness itself,
for
we are that. We cannot find Ourselves in any kind or number of conditions,
which
are but pictures in the mind. “It is of this stairway that thou art the
mirror
and faithful climber” might mean climbing beyond conditions; is not that
the
“awakening of the Self” which the Upanishads speak of? A man in a dark room
is
conditioned by the darkness; in the open he is conditioned in other ways; but
he
is the same man. We must have knowledge in order to use power rightly, but we
must
know that
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we
are neither knowledge nor power; they are ours; to imagine that we are any
given
knowledge or power is illusion. It might be said that there are to kinds
of
knowledge—knowledge of any and all conditions, and knowledge of the Self.
Knowledge
of the Self is beyond relativity; relativity cannot be known by
relativity,
but only by that which is beyond all relativity. “To blend thy Mind
and
Soul” is to make the Mind subservient to the purposes of Soul, an instrument
for
use, not a cage of relativities in which to imprison ourselves.
“No
action from a true basis could proceed far in an erroneous direction” is
right.
Right basis is the compass; should wind or tide deflect the course, the
compass
is there to tell the story. We have many correct ideas in particulars,
but
forget the universal application of them. The fact that the Perceiver is One
and
Impartite, and that the “seeing” is looking directly on Ideas, is the basis
of
consideration. No idea is real, for on “looking” at it, motion is caused
which
spells “change.” The change is not so much in the object of vision, as in
the
mode of seeing. We are so liable to imagine that the change is external, and
endeavor
to adjust externalities to internal change—an eternal and ineffectual
struggle.
We seek one of the pair of opposites, instead of finding the basis of
their
unity, because of our desires.
Kama-loka
means the plane or place of Desire. Doubt and Desire seem to go
together;
for wanting a thing implies the doubt of getting it, and intensity of
doubt
is expressed in fear. So Desire, Doubt, and Fear are the characteristics
of
the Kama-lokic state. I think we may have these about anything in life, and
in
accordance with our intensity attract similar energies from the Kama-lokic
state,
whether emanating from living or dead personalities. Lengthy periods of
doubt
and fear are more intensive than shorter ones in their drawing power and
subsequent
effects. We enter that current and receive from that plane so long as
we
hold on to it. But there is the other side—we can desire nothing for
ourselves
and determine to accept what comes. Events and conditions come and go,
and
no amount of desiring will prevent their coming or hinder their going.
Taking
this attitude, we live in the Eternal and
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watch
the wheel of Progress called change with neither desire, fear nor doubt to
assail
us. When we desire anything, the thing itself is not what we want, but
the
feeling that the thing gives us; if the thing gave us no “feeling,” we would
not
desire it. To do service is also “feeling,” but how different in its effects
— instead of harmful reactions.
What
will we do when we hear and see what is in Kama-loka? I think that when we
arrive
at that stage, we shall know we are looking at a condition, and will not
be
identified with it, unless we should choose to plunge into it in order to
“feel”
the state. Those in it know nothing but the desires and passions which
animate
them, think of nothing else; to them there is no other state.
I
have read the articles you sent. They are all right in them selves, but they
lack
“point” in the direction we are concerned about. The writer brings out the
fact
that the existence of Masters was not first made known in the nineteenth
century.
Of course not; the Ocean and H. P. B. speak of Them and adduce evidence
of
such a belief in many ways. But the evidence of past beliefs would have but
little
effect upon the present, unless it were not only pointed out, but shown,
that
They are living Men. The main thing that was shown and needs constant
pointing
to is the fact that these past beliefs referred to past efforts of the
Lodge,
and that the close of the nineteenth century marked Their latest effort
through
Their chosen Messenger. To say that the accumulated knowledge of the
ages
is not new, is to say nothing; from this point of view the articles would
mislead
the ordinary reader, and we are not in that business.
“To
abstain from condemning others” is a course to be continually striven for;
it
is vital. No two really act from the same basis of perception; how then can
anyone
judge? It should be granted that each one is trying to do his best—the
best
that he knows. His knowledge may be small, but if he strives to do the best
he
knows, his knowledge increases. For myself, I have an end in view in what I
do;
not my end, but something which includes
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many
others—all if possible. Whether a temple is intended or a building for a
saloon,
similar work has to be performed; so actions are no safe basis to judge
from.
As students get to understand this in regard to each other, each in his
degree,
better results may be confidently expected. We credit each other with
the
best of motives and let it go at that; any other way leads to confusion and
misunderstanding,
hence to separative thought and action.
“What
do people get ‘mad’ about?” I think, generally, at some thing another has
done,
or failed to do; or at some fancied slight. We feel annoyed at the
circumstances,
really, not the person; although we foolishly confuse the two.
Now
a thing done, is done; no amount of irritation can change it. What is needed
is
a consideration of what led up to the doing; this should be taken up as
calmly
as any other proposition. If someone annoys you or irritates you by
manner
or action, it is to be assumed that he is not doing it on purpose to
annoy.
Try to understand his viewpoint; examine the man’s machinery, just as you
would
a machine. Some people have been known to get mad at a machine, and feel
destruction
in regard to it; but where is the fault? The machine cannot learn
anything;
the man can, and needs to. The main trouble, I think, is that most
people
consider it perfectly proper to make their likes and dislikes a basis for
action,
everything being judged from that basis. This, of course, is altogether
wrong,
although very common. We are not called upon for judgment, but for right
action;
to act rightly ourselves, and by precept and example induce it in
others.
If we essay this task, it will at once appear that we cannot act rightly
unless
calmly. We have to cultivate Calmness under all circumstances. Calmness
is
like a rock; waves of irritation may dash at it, but cannot affect it; it can
be
attained by seeing the necessity for it, and by endeavor which is constant.
It
comes from “resting in the Real,” which is never moved, but moves all things,
sees
all, without being involved.
So
if we take all these things as just our “tryouts,” we shall be able to get
the
right view of them, and the right attitude. These things in themselves do
not
matter; it does matter that we are unshaken.
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Of
course, I am saying these things to myself, for you know them right well;
only
sometimes we forget and revert to habitude. But there is always that place
which
is never moved, to rest on and in. So with confidence in Them we go
forward,
and may Peace be ever ours.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Eighteen
“In
order to be the knower of All-Self (tattwa-jynanain—a knowledge of all the
tattwas
or forces) thou hast first of Self to be the knower.” This is exactly
what
we are driving at; what W. Q. J. set forth in “Act for and as the Self” as
“the
first lesson to learn”—and the hardest, as our minds are constituted.
The
mind or “thinking principle” is a general term, meaning the power of
thinking;
but this power exercised partially, or restricted in direction, makes
what
is called “mind” among men— “bundles of perceptions,”—my mind, and your
mind.
So Patanjali says, “A firm position assumed, with the end in view” is
necessary,
this position being that of the Spirit in Man “untouched by troubles,
works,
fruits of works or desires.”
It
is well to keep in mind what W. Q. J. said: “Realization comes from dwelling
upon
the thing to be realized.” The “dwelling” has to be done by the one who
desires
to “realize.” Consciousness, Spirit, Life, are really synonymous terms
expressing
co existence; neither idea can be conceived of as apart from the
other
two. Consciousness sees all, experiences all, makes all changes, is all.
It
is the One Reality, and although the most important factor (to use a word) in
the
world of differentiation, it appears the least Real because indefinable. It
is
like the power of Sight which sees all things but cannot see Itself, being
universal,
unchangeable and inexhaustible. Divide the Kosmos into the permanent
and
invisible, and the visible and invisible impermanent; thus we may hope to
guide
first the lower and terrestrial, and then the higher and cosmic. The whole
story
is contained in, “That which is
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neither
Light nor Darkness, Spirit nor Matter, but which is verily the Root and
Container
of these—That Thou Art.”
If
one were to attempt to write pages, they would be but reiterations. Does not
the
whole of life’s purpose point to a realization of Unity in Diversity; seeing
all
things at once and as One, instead of separately and in detail? There are
always
the “pairs of opposites” in separative considerations, and these are
effects.
The One Reality sees both as reflections, as light and dark; if not
seen,
they do not exist.
“The
nice old gentleman” claiming Theosophy to be “largely a matter of belief”
is
like so many others who think themselves passing wise in lightly dismissing
things
beyond them as mere matters of belief. “Tomorrow” is a matter of belief
from
that point of view; but no one doubts the “morrow,” because of “today” and
“the
days gone by,” which are matters of knowledge. Theosophy can be tested out
by
present knowledge and proves it self with every test.
The
common-sense of Theosophy must appeal to any man of the world; the great
thing
is to have it.
W.
Q. J. had it par excellence; his lead is a safe and a good one to follow. If
one
has it, he will show himself in possession of knowledge which to others
seems
desirable. Some will try for it, while others will be “too busy” about
their
petty affairs. Who knows what seeds are sown in common-place
conversations?
An
acquaintance with the hopes, aims, and general life of those we desire to
help
is desirable, and to be found only in contact and converse. Such touch with
others
also emphasizes the Contrast and shows the value of our philosophy in
brighter
Colors: the pairs of opposites—attitudes of mind—with and without a
philosophy
of life.
I
have read H.’s letter. The gist of it apparently is that he and his chums, as
named
by him, know what H. P. B. desires Now. This is a large claim and
assumption
of authority. H. P. B. well knew, and we can say, “knows,” that just
such
claims would be made. We know that they are made in several quarters. How
is
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55
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any
one desirous of following in Their footsteps to know what They desire?
Undoubtedly,
the only guide is to be found in Their own records left for that
very
purpose. Different minds and dispositions will interpret these records in
various
ways peculiar to themselves, as is being done. The only guide is
oneself—as
H. very truly says—but there must be an open mind, an eager
intellect,
an unveiled spiritual perception, to have true direction. This
peculiar
sentence in H.’s letter sounds like “cocksureness”: “If you are certain
that
we are wrong and you are right, that ends it.” It is their position from
the
first; they practically say, “We know what H. P. B. desires to be done from
day
to day; we have found our Guru and are obeying Him. H. P. B.’s and W. Q.
J.’s
message was that They had found Their souls, and that the message was so
that
others could do likewise.” To my mind, this is not pointing to the
“message”
itself, nor does it take into consideration the nature of the Two who
masqueraded
in mortal garments; it only says, “WE KNOW.” If this is not a demand
for
acquiescence, I do not know what is. He talks about our taking Their
writings
as “authoritative”; well, they are, in the sense that They told us the
way
and laid down the lines that would be best to follow.
As
for myself, I bow to Their wisdom; I doubt it not. I and every other was
thought
of in the message and the directions They gave. It was and is not to be
trimmed
by interpretations, nor special mediums. It stands as Their message as
it
was left by Them, and no one has the right to change it. WE WILL NOT. Let
others
do as they please—assume authority if they think well of it; but we
reject
every authority except that of our expanding spiritual perceptions, and
we
recognize and give our devotion to the cause of Theosophy, and are loyal unto
death
to the great Founders of the Movement. “They who undervalue Her gift and
Her
creation, have not imbibed the Teaching and cannot assimilate its benefits.”
Is
it not strange that H. denounces “authority” as applied to Their writings,
yet
puts it forward for himself and his confreres? This certainly is the way of
confusion
and of delusion, and the one followed by every claimant we know of.
Strange
that they cannot see the incongruity of their position.
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It
is a crooked world all tangled up with false actions born of false ideas of
life.
The present generation has a right to a presentation of truth; a few will
benefit
greatly—and all, to some extent; but the time w come when the truth
shall
prevail, and all the more convincingly because of having stood through
seas
of error and rocks of determined opposition. Knowing this, we can
confidently
go on, patiently, yes, even cheerfully, since even those who flout
the
truth now will sometime come to know it; for these, too, we serve and wait.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Nineteen
“What
is the Perceiver?” is asked. I do not see how any definition can be made.
What
is sight? Sight cannot see itself, yet it sees all things. It cannot be
defined
or described, yet with out it nothing can be seen; it is not changed
though
it receive millions of impressions, nor can a limit be assigned to its
action.
Apply this to Consciousness, or the Perceiver, and there is apparent the
changeless,
inexhaustible, unprovable Spirit. Reality Is, and cannot be proved
by
changing unrealities. Space is not proved by the number of things in it,
insofar
as its infinitude is concerned; yet a realization of the impossibility
of
a beginning or ending to space can exist.
I
think you have the idea right when you say that the trouble exists in the
“thinking
principles” on each plane not being in accord. We eternally endeavor
to
see the Perceiver as something different, something separate from ourselves,
whereas,
“Thou art That.” Our methods of analysis are illustrated in the old
query,
“Which was first, the hen or the egg?”—with no solution. Is it not
looking
for something separate, different from what we conceive to be ourselves?
“Immortality
is on both sides of death,” or change. He is wise indeed who sees
the
Self in all things and all things in the Self. The time must come for a
being
when “He”
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may
know all things, but he would also know that he is not all nor any of these
things.
So far as I can grasp words to convey an idea, he would know himself to
be
“All-Self,” limitless, and there fore beyond anything that we would call
“knowing.”
All manifestation is the result of the action of Consciousness: would
not
the first film of substance be the homogeneous product of a previous
manifestation?
The time must come for a being when he knows the nature and
possibilities
of this homogeneous substance, but “He,” as a conscious power,
stands
above and beyond all perceptions and conceptions—infinite, all-pervading,
creator,
preserver, destroyer. The power of seeing is not visible; it is the
cause
of visibility. But what is the use of troubling about all this? There are
many
steps in the stairway of wisdom to be climbed, and one step leads to
another;
we cannot climb the stairs by looking up at the top. I think your
expression
of “finding the Unity in a pair of opposites to be in itself one of a
higher
pair,” is a good one; this might represent the “rungs in Jacob’s ladder.”
It
is all right and well to state your difficulties to me. If “mind” has power,
and
the will to give all possible help is there, action must follow. Your faith
in
this must act as an open door. “Have confidence and faith in Master,” applies
to
everything in life and all living; our doubts are the deterrents. We have to
beware
that we ask not amiss—from wrong motive. I have no doubt that adjustments
are
brought about where there is honest striving, and even apparent mistakes are
made
to serve a good purpose in such case. The Masters are not “absentee
landlords.”
They are present in the world and we should hold to this fact always
in
our personal and collective efforts. We have to do as They do, i.e., take
conditions
as they exist and work in them and through them. If all do their
best,
Masters can adjust and bring all the lines together for the best and
highest
good. In the effort of each, all cannot be in the same place, nor doing
the
same thing in the same way, but if the aim is one for all, all benefit, and
the
world as well.
I
am going to keep your notes in regard to the inability of the student to
relate
admonitions to himself. I think despair and despondency come from not
following
what we know, and did not
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apply.
If we make effort to apply what we know, with an end in view, failure to
achieve
does not disconcert us, because we still have the active knowledge and
the
end is still in view; it just means a continuation of effort. “It is only in
the
present that we can gain wisdom.”
There
is so much pettiness in the attitude toward small things, an attitude
which
accentuates the personality instead of subjugating it. The fight must
begin
there, for all these small irritations are based upon self-assertion. I
have
seen these small matters neglected as unimportant, and then the time came
when
this very habit of self-assertion showed itself as an assertion against the
Teachers
Themselves: “They were nothing but persons, liable to err,” etc.;
ingratitude
and disloyalty follow, as a matter of course, and even loss of all
benefit
from the teachings. It is as you say— the Arjunas postpone the
engagement,
awaiting some big thing to overcome; but they have not the stamina,
should
they be so confronted. They fall or flee, blaming everyone but
themselves—self-
assertion to the last, and another failure is recorded where
success
might have been.
As
to “The brother and sister of the Order of Regeneration”: all down the ages
men
have been endeavoring to correct existing conditions, by simply re-arranging
them.
A re-arrangement of errors does not make for knowledge; the errors arise
because
of ignorance; knowledge must be sought as to the causes that produce
existing
conditions. This, Theosophy teaches by showing what man is, his origin,
nature,
history, and development so far, as well as his grand destiny. Without
this
knowledge, all attempts to obtain true and better conditions but plunge
mankind
deeper in the mire of ignorance and error. Works without knowledge can
but
lead to more and more ignorant works, piling up all the time a worse and
worse
future, as history has shown and is showing. Restraint from any kind of
food,
habit or practice, leads nowhere. The wise man does not try to regenerate
the
world by any one course, but having obtained knowledge, lives according to
it
as best he can under any conditions, using his energy and knowledge in the
world
and for the world, by presenting what he sees to be truth.
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It
is well to have these things come out and to formulate right ideas and
applications
in our minds, for they do not remain inert if we “feel” them; we
endow
them with our life and energy, and they are our messengers carrying seeds
of
thought for other minds. There is an occult meaning to everything, and all
things
work together for good to those who love the Lord (Law). That we should
have
been brought into direct communication with error, while naming it truth,
has
its meaning; it must be a step in the great cause. We should be glad to be
able—and
be able—to correct erroneous views and applications. In that is our
strength;
our personal weaknesses and troubles are but bubbles on the stream of
time,
which our “strength” will safely carry us through and over. This thought,
which
comes from inner knowledge, should make us stronger, better able, surer of
victory.
It
may appear to some that these are criticisms of the methods of others; they
are
not so intended. They are intended to show there is a definite philosophy of
Theosophy;
that it is scientifically based; that the mission of distinctively
Theosophical
societies, viz., to study, apply and promulgate Theosophy, is not
filled
by the holding of such misconceptions; and finally to prove that such
misconceptions
are not based upon the philosophy of Theosophy, whatever else may
be
their foundation.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty
Do
not all the senses resolve themselves into what may be called “feeling”—the
residuum
of all perceptions, the resolution into the one sense-perception? If I
do
not feel any perception there is none for me; also there are grades of
feeling,
deep or superficial, more or less transient in effect. We often say “I
see”
when we really do not mean what we call sight, but comprehension, which to
my
way of thinking means a feeling in regard to the matter. We may rightly call
this
“one sense” seeing, if that implies the grasp of all the characteristics of
the
subject.
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It
seems to me that the true body of man could be well considered as a set of
trained
"mirrors" these as conscious lives have their own “seeing” and
“memory,”
but
man’s seeing and memory would not be theirs nor his feeling, either. “The
eyes
of the Highest see through the eyes of the lowest,” but the “lowest” does
not
see what the “Highest” does. In each case the seeing is related to the area
of
vision. The Perceiver may be universally perceptive without relation, or may
be
particularly related by focalization— which would mean a shutting out of all
perceptions
but those upon which feeling was concentrated. In such latter case,
the
various “mirrors” thus cut off from contemplation would have their own
seeing,
which might or might not be stored and regained by the Perceiver in
accordance
with the training given them by the individualized being. “Kutastha
he
who standeth on high, unaffected. But there is another spirit designated as
the
Supreme Spirit—Paramatma—which permeates and sustains the three worlds.” The
former
could be taken as the Perceiver, the latter as Consciousness per Se.
JiveAtma
is the One Life; from and in this arises being and Divinity; i.e., full
self-consciousness.
Light, Life, Being, and Divinity—growth and
individualization
within the One, ever tending toward greater universality: this
seems
to tell the story, but words do not always carry the meaning of the
speaker
or writer; yet sometimes a new meaning is given by the juxtaposition of
ideas
as expressed in words. The usual tendency is to consider differentiation
in
general and in particular, forgetting that That which sees differentiation is
not
any of the things seen, and to attribute to the “sights” the qualities which
can
be seen and known only by That which sees.
Yes,
the problems are to be faced now, in this life, because they present
themselves.
And we have the ways and means to “over come” in our philosophy of
life.
Does not the command to “stand aside” mean to look on, to watch the play
of
forces? We cannot do that if we make ourselves the lighter. “Be not thou the
warrior,
let him battle for thee,” bespeaks renunciation of self-interest in the
result
of one’s actions.
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Do
you not think that much of our feeling of “strenuosity” comes from wanting
what
we want and not wanting what we don’t want? Like and dislike. To be neither
elated
by success nor downcast by failure is the even way; we know that and we
keep
trying for it. The very effort and desire to attain will bring it about
through
all the circumstances which are our teachers.
I
think that the way is to begin with the small things. Do not permit yourself
to
be annoyed by them: we demand services as our right in so many ways, and are
annoyed
when we do not get them as we think they should come. At least, that is
the
way I have found it. And adopting that attitude in the small, the same is
maintained
in the great, and much more easily. Also, to help us, perhaps, there
is
a multitude of small annoyances to each great trouble.
If
sensitiveness goes no deeper than the personality, it will be constantly
offending
the basis of that false entity, and be a source of irritation to the
person,
as to others by reaction. With strong natures this is difficult to
control,
but a simple rule might be adopted which would help much if carried
out:
“Never speak nor write if the slightest trace of irritation remains”; wait;
or,
if speaking or writing is necessary, take some subject which permits of
accord.
It is remarkable how quickly one state may be stilled and quite another
one
induced by a recognition of the fact and a use of knowledge. Another help is
to
take everything that comes as a matter of course—as it really is law. No use,
expending
energy on what might have been, nor throwing the onus of conditions on
any
one else. When the condition is taken care of calmly and dispassionately,
the
causes that led up to it may be judicially considered and stored away for
future
use. In this way power grows, is “stored.” The other way fritters away
energy
and causes its dispersion in others.
If
we are looking for light, it is because we find darkness where at one time we
thought
there was light: this is also experience and of the truer sort. One’s
personal
experience is one facet through which experience may be gained; to be
of
real value it has to be related to and made a part of all experiences. It is
as
you say, “de-
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pendence
on principles and faith in those principles” leads us out of the
obscurity
cast by the bundles of perceptions that are dignified by the name of
“mind.”
This means a stoppage of the ordinary basis of action, the (lower) mind
in
use, and a creation from the source within, in a true relation, a creation
which
proceeds from the basis of the eternal verities. “By those who see the
truth
and look into the principles of things, the ultimate characteristic of
these
both is seen.”
Undeniably,
it is startling to many to think that perhaps we had some of the
Masters
working directly among us, with us, and for us, and that we judged them
as
though they were actuated by our small and selfish motives. This might not be
true
for us, but it is true for many who are now very much in the public eye as
Theosophical
exponents, and who appear to be still oblivious of the fact. That
this
lack of discrimination should lead to all sorts of mistakes and wrong steps
is
easily perceived, as also that many who came later were blinded by those who
claimed
to know. It must be clear to everyone who has done much Theosophical
reading
and study of H. P. B. and W. Q. J., that the failure of the T. S. lay
principally
in that non-recognition, for it implies a lack of comprehension and
power
to apply the philosophy given. “They may learn, but what of that?” It
would
be well for us and for the world if all had held true to the Teachers and
Teachings;
we know that they have not. Belief in any one or any thing is not
called
for, but devotion to the lines laid down is, and this is sure to bring
about
right understanding and right relation.
These
words occur in H. P. B.’s message: “Although Theosophical ideas have
entered
into every development or form which awakening spirituality has assumed,
yet
Theosophy pure and simple has still a severe battle to fight for recognition
.
. . there are others among us who realize intuitionally that the recognition
of
pure Theosophy—the philosophy of the rational explanation of things and not
the
tenets—is of the most vital importance inasmuch as it alone can furnish the
beacon
light needed to guide humanity on its true path. This should never be
forgotten.”
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To
us, here is clearly and unequivocally stated the duty of those who desire to
carry
on the work done by Her, and there is no question at all as to Who and
what
She spoke for. It is that we are by every means in our power endeavoring to
do.
We have devoted our lives to it, and there is no energy to spare for any
other
issue.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-One
I
am more than glad that surroundings are pleasant and prospects fair. While you
may
be mentally living with us, as you say, we are in like manner living with
you.
It is like getting a multiplied experience—a study of the hearts of men. I
think
we shall get some good things out of it all, and at long range, too.
Yes,
there is really a Thinker, who thinks; who has perceptions on the
phenomenal
side of every plane. While in waking consciousness, those who
identify
the Thinker with the phenomenal perceptions of physical existence are
fully
as wise as one would be who identifies himself with the scenes in a moving
picture
show. Such an one would not be creative in active thought,
deliberatively
peopling his current in space with thought-forms that spring from
a
knowledge of the true; he would be a mere reflector of impressions—a sort of
battledore
and shuttle-cock; of such is not the kingdom of heaven.
These
thinkers have gotten themselves into the realm of “passing shadows” which
shut
out the light. They may be likened to the prodigal son who left his
father’s
house and fed on husks with the swine. Some day, they may like him
remember
and say, “I will arise and go to my father.” When they do so and
endeavor
to find the way back, they will be helped by the deliberate thoughts of
those
who have lighted the fires for their guidance; we all can help in that
way,
as well as in others. There should be an encouragement in that thought.
Have
you seen Mr. Judge’s article in the Path, “Each Member a Center”? “As
above,
so below—” analogy everywhere and correspon-
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dence.
But correspondence does not imply sameness of process. The thinker is a
creator,
and endows his thoughts with self-reproductive power for such time as
accords
with their nature, and the kind of matter they relate to. Kinds of
matter
and states of consciousness are intimately related; in fact, the teaching
indicates
that Manasic consciousness has its habitat in the fifth state of
matter
as does Buddhic in the sixth state. The permanency of thought creations
would
naturally be greater in subtile than in gross matter; these last would die
out
in short order were it not that the lower aspect of Manas receives the first
impact,
and, by attention given, recharges their batteries to a greater or less
degree.
That attention is of the nature of identification with the impact. Here
we
have the meaning of self-interest. The destruction of these obstacles lies in
renunciation
of self-interest in the result of actions and reliance upon the
power
of Truth—the Self—the Supreme.
You
say, “It is strange how little faith there is in the power of truth.” I
translate
this, “in the power of truth perceived.” There is power in this
perception,
when reliance is placed on it. Rely on the power of truth perceived;
if
this is done, there is not much left for any other assumption of power. So
with
speaking; it is an acquisition—a talent gained by yourself, and for use—not
of
the transient physical man, but of the Divine Man. To talk Theosophy in the
spirit
of Theosophy cannot be wrong; so what we have to learn is to guard and
“use
with care those living messengers called words.” Let us make all our
faculties
serve the one end.
That
action and reaction take place more rapidly with you is not a bad sign. It
shows
a fluidic state wherein the sediment may be precipitated, and it will
be—if
reliance is placed upon the power of truth. For the nature of the inner
man
is of Truth, and the perception of truth is of the same nature. Action and
reaction
must be mutual and complementary.
The
“theosophical” meeting that you write of is much as I should imagine—they
have
missed the key as have so many others; they have become involved in the
processes
of life. I wonder if these unfortunates ever think what it was that H.
P.
B. founded?
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Was
it any branch or the people who belong to branches? “Let it be understood
that
with the exoteric society H. P. B. has nothing to do.” That which was
founded
by H. P. B. was not the diversified aggregation now existing, but
something
else which bore that name. They might also consider the saying well
known
to them, “If ye love me ye will keep my commandments.” It would be good if
—
should voluntarily desire to come with us, but I do not think it wise to press
any
one or try to convince; make bold statements if you wish, to provoke
questions
and stimulate enquiry, but let it go at that. Do not try to explain
everything
so fully as to leave no room for germinative thought on the part of
enquirers.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-Two
Why
is it necessary to sleep? Primarily, because the nature of the body is such
that
it can stand the impact of the life-current needed to allow the exhibition
of
waking-consciousness, for a portion of the time, only; the resistance of
waking-consciousness
must cease, so that the “current” flows through the body
unobstructed,
thus renewing the ability to withstand the impact. This impact
during
loss of sleep tends to break down the cells of the body and organs faster
than
new ones can be formed. The body will die from lack of sleep more quickly
than
from lack of food.
It
is the body that sleeps—the Ego does not. When the impact of Life grows too
strong
for the body, the power to function through it ceases; the Ego,
therefore,
functions in other sheaths until the body becomes equilibrized.
The
Ego lives its own separate life whenever it becomes free from the trammels
of
matter—that is, during the physical sleep. Its thoughts are not subjective
pictures
in the brain, such as our thoughts when the body is in use, but living
acts—realities—for
they instantly realize themselves in action by the power of
Kriya
sakti, that power which transforms ideas instantaneously into
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visible
forms. Sometimes these thought-actions are reflected in the brain and
the
person says, “I dreamed thus and so.” He feels as though he had lived
through
something as a person (which means his brain-consciousness), whereas as
such
he had not; but what he perceived through the brain were partial
impressions,
usually distorted, as other ideas mingle by the power of the
association
of ideas. It can be seen, then, why Right thought and Right action
must
prevail in order to be able to use the higher knowledge on this plane.
Right
thought prepares the “thinking principle,” and Right action so prepares
the
physical brain that no distortion arises from it. The “real man” knows; the
evanescent
personality does not know, in the race generally,—but may. This is
the
great work which our present efforts, if persisted in, lead to.
From
the fact that we “wake” during the day, and “sleep” at night, might be
deduced
the conclusion that the direct and in direct rays of the Sun (Sun and
Moon)
have much to do with the states. As a rule men do not rise and retire with
the
Sun, especially in races where intellectual growth is marked; on the other
hand,
lower races—simpler minds—do. This might be taken to indicate that Manas,
being
of a higher plane, and partially active on the physical, has the power to
draw
from either the direct or indirect rays of the Sun in maintenance of the
body.
In either case, how-ever, the body will remain in condition for waking
consciousness
for only a certain period. Being of the earth earthy, it is
subject
to the general laws of forces pertaining to the earth, of which it is a
part.
The
general laws of forces pertaining to the earth, again, are the subsidiary
results
of the higher laws under which advanced beings are evolving; so, it may
be
summed up that the body sleeps because it needs rest (the Ego does not need
it
all the time), and because body, Egos, all beings and Manvantaras are
possible
only under the law of periodicity—activity followed by rest. Rest
represents
“the unmanifested,” and activity the manifested, the “Unmanifested”
being
a limited but general state, such as “sleep,” in and from which, as we
have
heard, other higher states are acces-
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sible.
So there you are, link upon link, chain upon chain—all connected and all
under
one great law. I have your last pamphlet from Path IV. It is nourishment
in
tabloid form, and will give basis for many talks. Thank you on behalf of
myself
and others who will be benefited. No doubt, your heart-felt desire for
that
benefit will be felt by those open. Yes, indeed; all our gratitude should
be
to H. P. B., and to her “alter ego” W. Q. J., particularly, for those
building-up
efforts which have for so long been passed over by selfishly
ambitious
Theosophists (save the mark!). That we are so fortunate as to be
brought
in touch and understanding of his endeavor is the best of Karma; and
that
we should feel impelled to bring this benefit to the notice of others is
indicative
of discrimination and a test of true discipleship. “Inasmuch as ye
have
done it to the least of these, ye have done it unto me.”
It
matters little if few come to the meetings; these few may be the means of
bringing
many; and besides, the effort and sacrifice are what bring the ultimate
result.
“A few drops of rain do not constitute a monsoon but they presage it.”
In
our age it is well to consider what the Great Ones have done and do. Age
after
age, year after year, They conserve the knowledge and wait, doing what
They
can, and how They can in accordance with cyclic law. Knowing this and doing
thus,
there can be no room for doubt or discouragement. “Theosophy is for those
who
want it, and for none others.” We are holding, waiting and working for those
few
earnest souls who will grasp the plan and further the work, “for the harvest
is
ready and the laborers are few.” Those who were entitled to the first
invitation
to the feast have had it, and now with many of these—sad to say—their
ears
are so dulled and their attention so diverted that no number of repetitions
will
reach them. Yet it must be held out continually for all. That is our
work—our
self-assumed work. We have the example in W. Q. J., in means, methods
and
spirit, and we, so doing, serve that Great Lodge of which he was and is a
great
and devoted part.
As
ever, R. C.
CONTENTS
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THE
SPIRIT IN THE BODY
Letter
Twenty-Three
Reactions
must come; a period of high thought and endeavor is not yet the
consummation,
and must of necessity— being above the normal level—bring about a
condition
below it. Knowing this to be the law of action and reaction, the
buoyancy
resulting from this knowledge should bring us quickly from below to a
higher
level than before, to a better understanding.
Ships,
sailors and men of all kinds get into “doldrums” at times. The sailors
know
that there is no getting anywhere without the ship, and the ship goes not
without
wind, so they—just wait for the wind. Some, I have heard, go to
whistling
in order to raise a breeze, but I do not imagine that the wind is
hurried
at all by their efforts, and the whistlers only keep themselves in a
state
of irritation by their deferred hopes. The wiser take the opportunity to
repair
their kits, and do a general overhauling, so that when the wind does
come,
all is ready for it. The general position with them, no doubt, is that a
sailor’s
life is “work all the time,” the kind of work. being determined only by
the
circumstances.
A
true student of Theosophy is, I think, a good deal like the sailor in many
ways—particularly
in the realization that whatever comes, it means work, in one
way
or another. A realization of the thing to be done gives the right direction
to
effort. And we, who know that the universe exists for the purposes of Soul,
can
be but momentarily disturbed by anything that may come to pass. You have
attitude,
and the adjustment of the effects of events to it must become more and
more
easy and rapid as time goes on, and enough “monads” have been examined to
get
the general classification. Call it a study class doing examples in
obstacles.
To my mind, you are dead right in saying we blunder if we think that
we
get anything outside. That is the tendency of the age—analysis instead of
synthesis.
We have not only to fight this in ourselves, but likewise to meet the
effects
of it on every hand. It
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is
a tough fight, but it makes strong souls; and we accept both these
propositions.
We did not start out expecting a “train deluxe” to heaven. We knew
it
was to be a fight every step of the way; and not only do we have to fight,
but
to meet and surmount all the obstacles that the enemy—this
civilization—places
in our way. But in view of the great prize—the uplift of
humanity—these
obstacles offer opportunity to get into fighting trim, and as
such
should be welcomed rather than decried or denied. We know all these things,
yet
we have to say them over and over again to ourselves and to each other for
mutual
encouragement. And it is right that it should be so. The comrades who are
well
support those who may be suffering from illness and disability from
whatever
cause, and they are right glad to do so, for our army is an army by
reason
of mutual support. Think what OUR ARMY is, and despair—if you can.
I
am reading all your statements with interest; they all show a consideration
from
the right standpoint—from Universals to particulars. I think with you that
what
is called “old-fashioned hard thinking” is worse than useless, and that “if
one
keeps pondering on the philosophy or some application of it, ideas arise in
the
mind.” Pondering on the Self as in all things, and all things in the Self
must
be productive, even as the Self is the producer.
It
is not so much what we can formulate as what we consciously live; the
formulation
may give direction and continuity, and so is useful to ourselves and
to
others; but the application of right thought comes from pondering on the
Self.
Your letters indicate that attitude. The thing to be guarded against is
the
materializing of the ideas, and I see no sign of that in you. The Egoic
consciousness,
being not limited like that of the physical, and in a state of
matter
inconceivable to us, our terms cannot comprehend it, although its
universal
application can be brought to bear upon our present plane, and a
junction
made—which is no junction in the ordinary sense, but a higher
view-point.
All these attempts are efforts, and everywhere in Nature we see that
effort
brings results.
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Judge
said “All, all is the Self.” He said this for no other possible reason
than
that the idea might be seized upon and held. The Gita says: “Enveloped by
my
magic illusion I am not visible to the world” (that is, to segregated forms
of
perception), “for this my divine illusive power acting through the natural
qualities
is difficult to surmount, and those only can surmount it who have
recourse
to Me alone.” “I am the Cause unseen, and the visible effect.” “But for
those
who thinking of me as identical with all, constantly worship me, I BEAR
THE
BURDEN OF THE RESPONSIBILITY OF THEIR HAPPINESS.”
All
these quotations you know very well, yet they cannot be too often repeated.
I
think you stated the gist of the matter when you said that any differentiation
whatever
is Maya—because impermanent. There is nothing but Consciousness per se;
all
the rest are perceptions in and of different states of matter, and in
infinite
aggregations.
You
have had a hard week of it; look for the compensation not for yourself, but
under
Law.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-Four
The
despondency of the age is a general tendency, partly personal and partly
belonging
to the age. It comes in cycles, as you will have observed. When it
comes,
the cycle has reached its lowest point. Knowing this, we begin to lift up
that
cycle by rising quickly from it, and so help to reduce its influence, not
only
for ourselves but for the age. When we are at the low point, we should try
to
remember our fellows who are unconsciously suffering from that of which we
not
only know the cause, but the remedy.
“The
student oftentimes by reason of the changes going on within, feels himself
less
fitted to cope with existing conditions, but He Must Work. It is his only
salvation.
What is needed is an utter and entire consecration of the worker to
the
Cause.”
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Never
were truer words said, and all that follows is in direct line. Keep that
spirit,
and all will be well. You have asked for a synopsis of what was said at
the
last meeting, but I find this most difficult, as I do not remember the words
I
used. The pamphlet was used as a basis for talk—the subject, “The Unknown
God.”
One questioner asked, “How could there be a philosophy of the Infinite?”
Reply
was, there could not be a philosophy of the Infinite, but there could be a
philosophy
of all Existence. Whether there be existence or none, the Infinite
Is,
and must be outside of all speculation; the philosophy is in regard to the
origin,
nature, history, development and destiny of Man, and his worlds—for
worlds
and men develop together. I then gave the idea of Space as representing
the
Infinite; of Consciousness, per Se, the Power to perceive—without anything
to
perceive; the desire to know itself could only be fulfilled by seeing itself
reflected.
The possibilities of all grades of density of matter being in the
primordial
matter, and the Power of Creation, Preservation and Destruction
residing
in Consciousness, the first differentiation took place in accordance
with
the desire. Functioning in that denser state, and thereby obtaining form, a
further
differentiation was produced, more dense, and so on, down to the present
state.
Pointed out that it was the desire to live that kept us alive; the desire
for
sentient life that brought us back into incarnation. As we rise to higher
planes
of being, desire becomes less individual and more general—for the welfare
of
humanity and all creatures. From this we may be able to get some perception
that
Desire, from being general in the beginning of manifestation, became more
and
more individual as denser matter was evolved, until with us it reached the
point
of separated personal desire. The way back must lie through continual
approach
to that Unity from which all have come. The philosophy exists in order
that
Man may rebecome a God—as he was and in reality Is.
Your
last pamphlet is to my mind a great one; it points out so many things so
clearly.
For instance, when it speaks of “analysis” as being the “thought-form”
of
the age, it indicates to me that our general consciousness is one of
analysis—classifications—
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no
synthesis anywhere. In pointing this out to others, there is much opportunity
to
show how narrow a range of thinking our much lauded civilization has. Then
how
clearly stands out the statement, “There can be but one philosophy, which is
a
synthesis of the whole, and which by its consistency and logic proves itself.”
On
the other hand, what have we? Warring dogmatic religions; science which
clings
to a materialistic basis; and a psychology which is worse off than
either,
because it attempts to deal with meta-physics from a material basis of
consciousness;
and at last, so-called New Thought which devotes its energies to
one
physical life. What a contrast! How can men fail to realize that they are
ignorant
indeed, and that none of these things bring knowledge. Then they would
arouse
themselves to seek for light. The student of Theosophy knows that the
reason
they are so blind to patent facts is that they are surrounded by the
clouds
of past lives and cannot pierce through them; that all that can be done
is
to let the light so shine that all who will may see it, thus sowing seed for
future
harvests. It would be a hopeless task were it not for Reincarnation.
I
am glad that you are able to perceive and hold the right attitude in regard to
events.
In both of your letters there is evidence, perhaps indefinable, yet
plainly
perceptible, of an inner action; moreover, there is more of
unanimity—accord—however
the outer at times may seem to deny it. While we work,
we
grow; we grow most when our thought is so occupied with the work that we have
no
thought for ourselves, nor for events, in their color and their relation to
us.
Knowing that there must be light and shade, heat and cold, pain and pleasure
in
life, we can take them as we take any climate in which we live, and just
accept
what comes—as the meta-physical climate of the time, place and condition
in
which we are—and go on with the appointed work.
What
we have learned gives us a larger view of Karma than the mere personal. We
begin
to perceive that beyond the personal there comes to the worker in the
field
of Theosophy—the student disciple—those other phases of Karma which arise
from
family and race. By the very nature of the effort made, and the position
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from
which it is made, those other phases must be felt more and more as the
student
progresses. It may seem to him that it is all personal; and it is, in
the
sense that he is a focus for it; but, if we have assimilated what the steps
must
be that lead to adeptship, we must know that the battle we are fighting is
not
our own, but that of the world, and that the sins of the world will in
increasing
measure be laid on us until we have finally conquered. If, on the
contrary
we take these things as personal only, we may conquer them as such, but
of
us then it would be said, “Inasmuch as ye did it not unto the least of these,
ye
did it not unto me.”
Your
Sunday meeting was certainly a small one, and apparently of little use; but
who
can tell? We know that it is the effort that counts, and having made it,
Karma
does the rest. There are many of these poor unfortunates who are caught in
the
mazes of the psychic realm; as long as they look there for their “guru,” he
will
not be found. Good thoughts and ideas may go quite easily with
self-delusion;
indeed, if they did not, there would be less delusion. All these
things
are good practice for you; each “crank” presents a new phase of delusion,
and
has to be studied at the time and handled as well as may be, as well as
studied
further subsequently. It is fortunate also that they come to you in such
small
detachments, and not in crowds or with crowds. The greater the obstacle
the
greater the effort, so we will see to it that the good work goes on, with
charity
toward all and with malice toward none, and with all our power as the
cycle
permits. Well, “sleep sweet” and may you bring from the other side of life
all
necessary power and help.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-Five
“Doubt
nothing, fear nothing, chafe at nothing”—we often have to say to
ourselves,
when conditions seem to hedge us in and prevent the carrying out of
some
good work. These conditions are not only our Karma but that of those we
have
in mind to help. Yet we must strive for them, the best we can, to lift
their
Karma
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and
ours. Sometimes it may seem as if everything conspired to laugh at us and
deride
our best efforts; but we know all that is but the dead weight of the
world’s
conditions which the Masters, and those who have volunteered, are
working
continuously to lift; and we feel the assurance which comes from
understanding
that none of this struggle is in vain. Masters do all that is
possible
for Them to do; we strive to follow Their example in doing Their work
in
this world of conditioned existence, each in his place; the knowledge that it
is
Their work, and what should be done, sustains us. What matters it, then, what
kind
of conditions confront us? Nothing has yet stopped us, although at times it
has
seemed that we could go no further; and we are constrained to see that
nothing
can stop us—not life nor death nor any other thing. So we cheer-fully go
on
to the end of ends, with our lives and all that they contain—that All may
Live,
following the footsteps of those Great Ones who have trodden the Path
before
us.
One
may constitute himself a disciple by his own inward desire, but that does
not
involve the Masters until he reaches that degree of development where he is
actually
accepted as a chela. Masters cannot be drawn in unwillingly; neither
will
They ever refuse help when deserved. Masters in bodies do take upon
themselves
the Karma of that which They teach, and where an actual relation
mutually
assumed exists, They must feel bodily the errors of omission and
commission
of each pupil. Undoubtedly, Those who have been here would have
remained
until this time, or longer, had the professed disciples been true to
their
pledges.
It
is said They hold back the awful Karma of the world in order to provide
further
opportunities. But They do not feel the Karma, while knowing it, and
mitigating
the evil forces generated by Man. The power to feel all, implies the
power
of not to feel. They must be able to do the right thing, in the right
measure,
at the right time, and in the right place, and thus can isolate
themselves
from prying curiosity, or desire toward Them from wrong motive.
Otherwise
Their work would be impeded. A desire to know is not a condition, and
the
proper condition
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is
the necessary requisite for a demand upon Them; the demand is contained in
the
condition. in Their Message to the Western World, They have shown how They
may
be reached, even publicly, in every possible way. Those who admit that
Masters
exist, and deny or ignore Their message, can hardly be in the way of
receiving
Their direct help. Yet help is accorded to all in a general way, each
raising
the self by the Self until the requisite condition of notice or demand
exists.
None can be shut out; the welfare of all is desired.
Yet
there must be indirect ways, and the direct way. If any aspirant cannot be
made
to perceive the direct way, then he must take the way he sees. His
inability
to see bespeaks his Karma, his condition; so also, the fact of not
having
had the Message brought forcibly to him bespeaks former opportunities
deliberately
turned aside or neglected—a Karma numerously incurred during the
past
thirty-odd years. Much as it may seem like dogma, there is but one
philosophy;
there are Masters; there is Their Message. It is not dogma because
it
is a statement of fact, which each is invited to prove for himself—and shown
how
to do it. True knowledge has been lost to the world; the Masters restore it.
They
help those directly whom They can; those so helped help others directly and
indirectly.
The cycle has an upward, less material, tendency; it needs right
direction,
which the direct and indirect influence of the Message provides.
Blessed
are those who are able to perceive and take the direct way.
You
are quite right, I think, in your deductions regarding “repetitions.” They
are,
in the case of my talks, re-petitions; only, most do not see what is in
them.
“There is nothing new under the sun”; there is only a handing on of what
has
been known before. As the synthesis of the philosophy can be given in a very
few
words comparatively, those who make only one application of the words—see
only
one color of the prism, hear only one sound of the scale—naturally get the
monotony
of it. I think the main obstacle in the way of some is an attitude of
criticism,
such as, for instance, is taken in saying, “His interpretation does
not
agree
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with
mine;” or anything, in fact, that considers the person, rather than the
meaning.
Our
last meeting was a good one. One questioner asked, ‘Why is it that
Theosophists
are so passive to political and social conditions?” My reply was:
No
true Theosophist is passive to any-thing; his knowledge, however, shows him
where
his energy can be best used for the benefit of humanity. He does not waste
his
energy poulticing the boils on the body corporate, but devotes it to the
pointing
out of the seat of the disease and the remedy. It is apparent to
anybody
that the cause of all human troubles is selfishness and ignorance. The
ignorance,
which is the cause of the selfishness, lies in men’s way of
thinking—their
ideas in regard to life. The prevailing idea is that there is but
one
life, and that each must struggle for himself as against all others. The
very
idea contains in it “fight,” “opposition,”—his hand against every man and
every
man’s hand against him. As long as these ideas prevail in men’s minds,
they
will act selfishly and in opposition, where self-interest is concerned. The
Theosophist
knows what the true way is; that man lives many lives, and that in
each
life he reaps what he sowed in other lives, as well as in this one; that if
every
man were to have this knowledge, he would see that true happiness for all
can
be obtained only when each human being uses all his powers for the good of
others.
Under such a way of thinking, no man would be allowed to suffer for one
moment,
because there would be many willing hands to help on every side. The
greatest
need, then, is to have a right and true philosophy of life, for the
following
of it will not only bring relief from the many forms of suffering, but
a
knowledge that will lead humanity to greater heights. The Theosophist works to
relieve
the cause in the only way possible. Doubtless, if Theosophists were more
numerous,
they would be found relieving every possible distress to the best of
their
ability; but, unfortunately for the world, they are few, and are thus
compelled
to put all their energy into calling attention to the true nature of
man,
and to a philosophy of life, so that more and more minds may be turned that
way,
and the day of relief brought nearer.
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This
was not by any means an ideal answer, but it seemed to be what the
questioner
was ready to consider.
With
regard to Metaphysics and Physics; metaphysics is beyond physics and must
have
preceded the latter. It seems to me that Metaphysics becomes physics by
ideation
on the plane of physical density. To the perceiver on any plane,
perceptions
are objective to him; on a higher plane than this, would they not be
his
“physics,” although metaphysical to us? From our plane, that which is
metaphysical
becomes physical when embodied. Perhaps I do not get what you want;
if
there is nothing here, come again.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-Six
“Try;
try; ever keep trying.” “Realization comes from dwelling on the things to
be
realized.” Following such injunctions of Those Who Know, a constant gain will
appear.
Ups and downs there will be, in accordance with the swing of the
pendulum,
or, more properly, the turn of the spiral. Knowing the law of action,
we
can keep on, whether we are at the highest or lowest point of the cycle. As
time
goes on and the right attitude is maintained, we shall grow less and less
subject
to the high or the low.
To
realize, at the beginning, the continuous effort required, would be
discouraging;
but as the greatness of the task we have set before ourselves
becomes
more and more real, we grow into the condition represented in the six
glorious
virtues as that of being constitutionally incapable of deviating from
the
right path.
We
have in the past generated, or created by thought, and re-inforced by action,
numerous
elemental beings of the nature of Prakriti. As long as our thought is
in
keeping with their natures, no great friction is observed; but when our
thoughts
fail to provide them with sustenance, the struggle for life begins, and
must
continue until these creatures of ours die, or are so changed as to cause
no
hindrance. It is a new Manvantara in our little solar system, “the guiding
spirit”
ruling, controlling, or sweeping away
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all
entities connected with the old evolution, in accordance with the key-note
of
the new. So, in the concrete state of the old, and the nebulous state of the
new,
we have to go through the preparatory Rounds. Great Nature repeats her
action
in accordance with Law, in the small as well as the great.
As
to “the hardest job of reconciliation” set you in this matter of H—: you will
remember
that I said in a recent letter that I wanted you to keep in touch with
the
various events, so that you might be able to observe developments—see how
things
work out under certain methods founded on principles, for all these
things
are object lessons.
In
the first place, there is no room for misjudgment; judge not at all as to
persons
should be the rule. As to their ideas, their capacity to grasp one set
implies
capacity to grasp other kinds. If they have wrong conceptions and are
amenable
to reason, their wrong conceptions can be reasonably considered on
their
merits— in themselves, first, and then in their relation to other
conceptions.
In all this, there has to be first sought points of agreement—all
of
them; in fact, show a disposition to agree. At no time should any
oppositional
attitude be felt or assumed—no expressed or implied superiority of
knowledge.
If opposition exists even in thought, a counter opposition is set up,
and
the aim to enlighten is not effected. Of course, none of this prevents one
from
seeing things as they are, and leaving the door wide open for others to see
what
we do.
Our
work lies among those whose ideas are in strong opposition to what we know
as
truth. We have to meet ideas as we find them, and extend them in the
direction
we know. This is a different case from a talk on Theosophy, where we
are
giving an exposition in order that others may know what it is.
One
of the results of wisdom is the ability—in degree, at least—to do the right
thing,
at the right time, and in the right place. The object of all right doing
is
to help others who are seen and known not to be right. Our seeing and knowing
their
present condition gives us the clue to the kind and manner of helping. If
we
judge them incapable of help, we shall afford them none. So
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we
judge not, but like the Sun and Nature, treat all alike—shine for all, work
for
all, irrespective of presently held ideas, or presumable qualifications in
any.
Such has been the course of all great Teachers. They come to call “not
saints,
but sinners to repentance.” All have had their Judases, but even Judases
have
to have their chance with the rest; even they are inherently perfect, and
having
free will may rise to the opportunity. The Gospel hymn which says, “While
the
lamp holds out to burn, the vilest sinner may return,” voices a truth; so
what
is there in all this that calls for mortal judgment? None, I think you will
say,
when you consider the matter in its wider bearing, and in the light of
Karma
which brings opportunity both to give and to receive.
There
is no pretense of personal virtue or knowledge in handing on for the
benefit
of others what one perceives to be good for them. A claim, even a
thought
of personal virtue, is detrimental— because it is personal. The Egoic
perceptions
on this plane are limited by this very thing.
“Thy
body is not self, thy Self is in itself without a body, and either praise
or
blame affects it not.”
“Deliverance
of mind from thralldom by the cessation of sin and faults is not
for
‘Deva-Egos’ (reincarnating egos). Thus says the ‘Doctrine of the Heart.’
“The
Dharma of the ‘Heart’ is the embodiment of Bodhi (True, Divine Wisdom), the
Permanent
and Everlasting.”
“To
live to benefit Mankind is the first step. To practise the six glorious
virtues
is the second.”
The
six glorious virtues are:
ONE—“Sama.”
It consists in obtaining perfect mastery over the mind (the seat of
emotions
and desires), and in forcing it to act in subordination to the
intellect
which had been strengthened by attaining—
(1.)
“Right knowledge of the real and the unreal” (Right Philosophy).
(2.)
“Perfect indifference to the fruits of one’s actions, both here and
hereafter.”
(Renunciation of the fruits of actions.)
TWO—“Dama.”
Complete mastery over bodily acts.
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THREE—
"Uparati."Renunciation of all formal religion, and the acquirement of
contemplation
of objects without being in the least disturbed in the performance
of
the great task one has set before oneself.
FOUR—“Titiksha.”
Cessation of desire and a constant readiness to part with
everything
in the world.
FIVE—“Samadana.”
That which renders the student constitutionally incapable of
deviating
from the right path.
six—“Shradda.”
Implicit confidence on the part of the pupil in his Master’s
power
to teach, and his own power to learn.
SEVEN—One
other, and the last accomplishment required, is an intense desire for
liberation
from conditioned existence, and for transformation into the One Life.
While
some of these may be beyond us, we can “practise” in these directions; in
fact,
we have been so doing, and we know that practice makes perfect. Well, I
must
stop now and send you the best I have, with love.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-Seven
It
is said that there is but one sense; the different organs are but modes of
reception.
From the same point of view it might be said that there is but one
“Eye”;
the rest are modes of seeing. These, of course, have to be brought into
line
for unobstructed vision. The various soul sheaths, as I understand it, are
formed
from the first ethereal substance of which the permanent body is
composed.
Man is the microcosm of the macrocosm; so, imagine one individual in
his
permanent body at the beginning of a solar system: that body will contain
within
it all possible changes of density; those changes will be the necessary
steps,
under the general law of the solar system, to reach the most concrete
expression.
The
concrete expression must be reached in order that the descending
intelligences
may be able to help or impel to a higher standard the forms of
consciousness
not yet self-conscious; all
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forms
meet and mingle in man. Each change in density of sheath involves a loss
of
spiritual perception, and knowledge of the more dense matter obtainable in no
other
way.
As
the universe exists solely for purposes of soul, and as resistance is met in
degree
in all states of matter below the first state, the power of Creation,
Preservation
and Destruction must be in operation on every plane and all the
time.
Creation works in the change in density, and toward the ideal form for
fullest
expression on this plane. This involves continual adjustment, implying
the
preservation of that which fulfills the purpose, and the destruction of that
which
does not, as well as further creation to take the place of that which was
destroyed.
The Creator, Preserver and Destroyer within his own sphere, then,
must
be the permanent Ego. The same law applies everywhere. For instance, in
your
business, a new department is added; the other departments keep on and the
new
one is either shaped into line with the general purpose—or cut off.
The
Secret Doctrine says that we are at the middle point of the seven Rounds;
this
means that the collectivity of beings called ‘Nature” has passed through
the
changes in density three times, each time reascending to the original state,
each
descent marking a further density of each change. We now ascend perfecting
and
assimilating for three and a half Rounds more, each succeeding plane
becoming
less dense until the completion of the seventh Round, back to what
might
be called real matter. Relating this to soul, it would appear that the
sheaths
are not yet what they will be, though the Perceiver is one through all
the
changes. The Self is the key, the plan, the purpose and the fulfillment—to
lose
that sight, is to lose all.
The
quality of your Theosophical expositions seems to dissatisfy you, but the
attitude
you hold in regard to it is infinitely better than as if you were proud
of
it, and the probability of the improvement is thereby made certain. As I
understand
the matter. your exposition is not criticised, but the manner of it;
if
there is fault there, necessary correction should not be very difficult. All
progress
is made by a recognition of disabilities at first, after which
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follow
steps for their removal; but these are minor things. The great effort is
to
promulgate the fundamental principles of Theosophy; it requires strenuous and
persevering
exertion, but personal progress is forgotten in the effort. ‘With
the
right attitude we would not realize our own advance, while it would be
perfectly
patent to others; this, because we are aware of defects, which
probably
look more important than they really are. Defects—not being
valuable—are
not important; their absence is; therefore our thought should be in
regard
to those qualifications which displace them. If we were refurnishing a
house,
we would not be thinking of the old furniture, but of the new, which was
to
take its place.
Being
of the Kshatriyas, and in training for the greatest battle that can be
fought,
we welcome every event, great or small, that makes us fit for the
strife.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-Eight
Your
letter received. True, it is hard for those who think in other ways to have
to
exist in a world and at a time when the generally worshipped god is so hard,
unfeeling
and merciless in his requirements. Yet such is our Karma, and the
Karma
of the race we desire to help. We cannot help without sharing the Karma,
and
in sharing we have to do it in all ways. These things are part of our
trials.
We can but recognize that even heavenly death is provided for, and if
so,
why not life—even as we know it?
We
would know that Law reigns for all, and for each and every circumstance, were
it
not for our doubts and fears. It is natural that fears should arise, for all
terrestrial
things tend to create them, yet we know from “Those who know” that
“the
man who knoweth the Supreme Spirit, who is not deluded, and who is fixed on
him,
doth not rejoice at obtaining what is pleasant, nor grieve when meeting
what
is unpleasant.” “Be free from the ‘pairs of opposites’ and constant in the
quality
of Sattwa, free from worldly anxiety and desire to preserve present
possessions.”
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All
this is like sending coals to Newcastle, yet sometimes a reiteration helps
one
free himself; and too, your letter shows that you see clearly what is right,
so
absolutely clear and sound that I fear some difficulty more than ordinary
must
present itself to you. Yet for every difficulty there is a way, even if it
is
not the way we see as the preferable one. And we have to overcome all sorts
of
difficulties.
I
can understand right well the many things you have in mind to be provided for.
In
all things there is but one thing to be done, and that is, the best we can.
Then
await the event; meet one thing at a time, and as it comes. Thus we avoid
attachment
to results, and interject no interference with the law which works
for
good to those who love it.
We
so desire personal assurance that all will be well with the personal self
that
we distrust ourselves and all others, if we do not get it; and all the time
we
know that we should rely upon the law that works for righteousness. What,
then,
is needed is a greater faith and confidence, a stronger courage.
I
had a little stone once, upon which was engraved, “Even this will pass away.”
It
served many a time to remind me of the transitory nature of all trials and
troubles.
The motto is a good one and may serve many others, if used when need
arises.
In
all the above, it is not meant that proper care should be neglected, but that
fear
and doubt should be dismissed. “Fear is the same thing as frigidity on the
earth,
and always proceeds by the process of freezing.” Who can say in how many
ways
that “freezing” prevents what would otherwise be.
To
one confronted by “hard facts,” philosophy seems inadequate, especially when
one
has to meet the fact, and when the philosophy is quoted by another. Yet it
is
this very application that has to be made in every circumstance. No great
effort
is necessary to apply philosophy when the stress is slight; but when the
stress
is great, greater effort is needed. The main thing is to apply the
philosophy,
and in fact rely on it. All sorts of unforeseen obstacles will arise
to
test that reliance, in order that we may be
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confirmed,
and ourselves rendered “constitutionally incapable of diverging from
the
true path.”
We
do not encompass the six glorious virtues all at once, nor one at a time, but
make
progress in all of them. Obstacles will arise in the circumstances of
every-day
life and in our relations to each other.
I
have found it helpful to go back to the time when full confidence abounded, if
obstacles
pressed hard and insistently. It often appears to us that obstacles
that
meet us need not be; that they have no relation to the great task we have
set
before ourselves; yet due consideration of what we have learned must show
that
nothing can possibly occur which is out of that relation. We often say to
ourselves,
“If this thing were only different, or proceeded or occurred in this
other
way, it would be better,” failing to perceive that if it were different,
it
would be different. The key to conduct, then, seems to be—taking things as
they
come, and dealing with them singly day to day. We find this hard, yet the
“hardness”
will continue in degree as we become “confirmed,” until all is easy.
The
harder the effort, the greater the strength acquired.
I
used to look calmly and dispassionately at the very worst picture I could
conjure
up as happening to myself, and found it helpful in getting rid of “fear
of
consequences.” I mentally took account of the very worst, saw myself in it
with
all that it entailed, went through it in all its parts leaving myself
alone,
dishonored, stripped of everything. Those very things have happened to
me,
but I knew them, had outlived them, and went on undismayed. Had I not done
it,
I would not be where I am to-day. But you know all this and it may seem like
cold
comfort. I would that I could give you more.
Look
back at the chain of circumstances since first we met, and realize more
fully
that there is “a Destiny that shapes our ends, rough hew them as we may.”
Can
we question Master’s hand in everything done in His name? The circumstances
may
not smile at us, but it is not their favor that is sought. We ought to know
by
this time that seeming evil is very often—we might say, always—
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turned
to good. For it is “that Great Initiate of All, Who keeps this whole
Movement
in being.” May you have all power, health, and courage externally,
internally
and eternally. Good night to you.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Twenty-Nine
I
have your letter of first today. Also those “fat pages,” which certainly merit
all
you say of them. Judge once said, “It is not money that is needed but
Hearts.”
And it would not take so many, as numbers go, to save a city or a
nation.
“Providing there be found three righteous men, I will not destroy the
city,”
says an ancient scripture. There could be no greater work than that in
which
we are engaged. When our lives are ended, what will count? Our defects?
Not
at all. It will be the efforts we have made to destroy the causes of all
defects
among our fellow men.
At
a late meeting the question of being charitable to the weaknesses of others
came
up for discussion, and brought out quite a lengthy talk on why that
attitude
is absolutely necessary, from the standpoint of the spiritual Ego, for
right
development in the mind of spiritual perception and knowledge. It was
pointed
out that all the errors of any life result in reality from a diseased—if
not
insane, at least, un-sane mentality. An imperfection is an imperfection—the
difference
in kind not being anything that anyone should pride himself upon. Our
duty
is not to rid our neighbors of their imperfections, but ourselves of our
own.
The pride that results from fancied virtue was spoken of; judgment in
anger—that
the anger passes but the judgment remains as a bias in the mind, and
a
hindrance to the one judged; the danger of thus standing in the way of
another,
to say nothing of the reactionary effect on ourselves. The talk came up
because
of the tendency of minds in general to pride themselves upon not having
the
defects that others have, while at the same time they may exhibit defects,
which,
while not so obvious—as generally classed by the
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world—are
yet worse, because of being deeper seated and harder to eradicate, as
well
as being more widely injurious. In regard to your question of confidence:
your
words sound as if you had more real courage than you ever had. This
confidence
should not merely be the power to endure trials and suffering, but to
stand
firmly and courageously through anything and everything. To fall short of
that
would be a useless sacrifice for all, for slipping to the bottom means to
do
it all over again. Now is the time to hold fast. “Live while you can and die
only
when you must.” For it is during life, and then alone, that the most and
best
can be done for your fellows in that life. No circumstances can arise that
will
deprive you of the power of assistance, if that is your inmost desire. For
are
you not greater than any circumstance? And are not all circumstances your
field
of battle? There-fore, arise, 0 Arjuna, and resolve to fight.
If
one cannot do what he would like to do, he can always do what he can. No one
can
do more than this. And doing this, he does all. You see that clearly. So let
us
meet each moment and circumstance as it comes, putting all our energy into
doing
what should be done according to our best judgment at the moment, and
living
every moment free from doubt, fear, anxiety—joyful that we are alive, and
that
there is so much of life in us. Every possible circumstance has its
Sattwic,
Rajasic, and Tamasic quality, and as all experience affects only in
accord
with its meta—physical aspect, let us take the Sattwic of each and every
one.
Thus shall we live and get true learning out of living.
Don’t
worry about me, the meetings, B— or anything; we should know that all that
is
provided for. You remember what Jesus said: “Take no thought for the morrow
what
ye shall eat, nor wherewithal shall ye be clothed.” This to his disciples,
because
reliance on the Law places no hindrance in the way of its free action.
Now,
once more, good nights and days to you, and all help.
As
ever, R. C.
CONTENTS
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THE
SPIRIT IN THE BODY
Letter
Thirty
Your
letter, as well as the books mailed, have just arrived. Many thanks for all
of
it, and for the good thoughts and wishes you send me; they are sincere. May
they
all bear fruit.
There
is a “feeling” of closing in. It comes from that steadfastness which trial
alone
can bring, and I dare swear that you have that steadfastness, even though
you
may know it not. In the work we have undertaken together, matters not
whether
it fails or succeeds as far as we are concerned. Our effort has been and
will
be for success; the rest is in “other hands,” and stronger ones. We have
thrown,
each one of us, the best he had into the breach. That “best” may not
seem
great to us, but certainly the motive was there, even if at times nature
and
events conspired to minimize it. They did not defeat us—that is sure. To
hold
our ground is victory, in some cases. It is more, if we manage to move
forward,
and we have done the latter—which is worth all that it cost and much
more.
“Having
found a secluded spot remain firm and steadfast in it.” When a student
enters
upon the new life, he does so because he sees the true. At the same time
he
is buffeted about by the effects which have arisen, and arise, from whatever
of
untruth he had held. He oscillates between the real and the seeming real—or,
as
he might term it, “the ideal and the facts.” His effort should be to remain
steadfast
in the true, having found that secluded spot.
A
right, true, and correct philosophy of life is absolutely necessary if
constant,
steady growth is to be attained. This philosophy must have in it—as a
center—immutability;
otherwise any building up of an “inner body” on a center
which
is mutable necessitates the destruction of that building and the beginning
of
another one on another center, with loss of time, effort, and progress. If
the
second center prove mutable, again destruction is necessary. This is why
there
can be no progress from the standpoint of any but the Supreme Self. This
is
LAW and not sentiment.
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We
should endeavor to remain steadfast, relying upon the Supreme and dedicating
all
our thoughts and actions to THAT. As we endeavor, the oscillations will
become
less manifest. ALL of the events of life give us opportunity to exercise
the
“power of steadfastness.” So we should welcome everything—pleasant or
otherwise—as
a means of growth, for, as has been said many times, the purpose of
life
is to learn; it is all made up of learning.
The
essence of growth is change. Any center short of the Self (which is all)
implies
a finality; hence, concretion and cessation of growth, from which
necessarily
follows decay. With the “true center” all growth remains, for it is
of
the nature of that center, and indestructible—“The Changeless Self,” with
fluidic
instruments—always fluidic.
You
say, “I am doing nothing.” Perhaps, but the Self has been afforded an
opportunity—yes,
opportunities, and these will be continued. The little “I” may
take
some pride in it, but the real “I” says “you” did not do it and never
could,
because you are only a reflection and an instrument. You served the
purpose
well, and will continue to improve. Gradually the lower Manas will
become
so attuned with the Higher that there will be no distinction between
them;
then, instead of “puffing up” in one department, the energy will express
itself
as incentive and power for more and greater work. The “pride” is natural,
but
when properly diffused, it will not be called by that name. It is energy, of
course.
You
seem to be getting interesting questions at your meetings. It is splendid
training—all
of it; just what is needed. It may help if you take the position
that
“I do not answer; the philosophy does;” and “I do not answer the person; I
answer
the question.”
If
the right attitude is kept up, all necessary qualities will appear. “No
concern
but to keep in fighting trim” is most excellent. “Desire ceases to
attract
us when we cease to identify ourselves with it.” Similarly, “badness”
ceases
to affect us, when we cease to identify ourselves with it. “Badness” is
but
one of the three qualities.
“We
are apt constantly to forget the existence of the great force and value of
our
super-sensuous consciousness. That con-
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sciousness
is the great register, where we record the real results of our
various
earthly experiences; in it we store up the spiritual energy, and once
stored
there it becomes our own eternal possession.” We forget, in looking for
appearances
of advancement, which is common to all students at first; but by
retaining
the fact in their minds, they by degrees cease to observe or care for
signs
of such progress, and none of their energy is wasted. They know that the
“storing”
goes on, and they keep busy at it, which means the performance of
duty,
doing the best they know and can— under all circumstances. They “lay up
treasures
in heaven,” not on earth. This we are doing and will continue to do.
It
serves to destroy the personal idea”—the enemy of progress.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-One
“OLD
WARRIOR” is true as regards the Self, and also as regards the real inner
evolved
man. He is a fighter in lawful war fare, and is only hindered by
ineffectual
accoutrement, and lack of co-operation; so it applies to you and to
all
of us who are fighting in lawful warfare. This warfare is against the causes
of
sin, sorrow and suffering.
“The
Self acts only through the creatures.” It needs bodies or vehicles. The
units
give adhesion, which then becomes cohesion— unity on all planes.
The
U.L.T. will go along all right as long as there is some one individual who
knows
the right lines and will keep them. If the Lodge centers spread by being
taken
up by people not trained at all in the right line of thought and study,
they
could very easily go wide of the intention and lead others wrong.
There-fore,
while there is no Constraint, there will be a point from which right
direction
can be obtained, and advice given as to methods and kind of study.
This
has to be provided for, even if it is not the ideal condition. The latter,
of
course, could only exist with ideal minds, and we are not dealing with such.
“To
perish doomed
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is
he, who out of fear of Mara refrains from helping man, lest he should act for
self,”
says the Voice; so we need not fear doing whatever has to be done to meet
the
circumstances of the case and time. H. P. B. found it necessary to lay down
the
lines along which the psychical currents might flow from the Lodge. In like
manner,
we in a smaller way have to provide lines of thought and influence along
which
may flow the spirit and genius of that which we have undertaken. Our
Associate
cards provide the means of individual adhesion to the principles. They
are
a form of pledge, and on individual honor. The sum of individual adhesions
makes
the cohesive body.
The
a holding power” is the power to hold things together with a definite end in
view;
statements of that end are contained in our Declaration. The power grows
as
does the conviction of the reality of our endeavor and the soundness of the
principles
we promulgate: centripetal foci.
The
motto of U. L. T. is There is no religion higher than Truth.” Truth alone
can
be authority; it demands nothing from anyone, but invites close examination.
Falsehood
disagrees with falsehood as well as with Truth; Truth disagrees with
falsehood,
but agrees with itself. As in an authoritative claim that a certain
metal
is gold, the test does not lie in the authority, but in the test of the
metal.
One who has gold and has proved it to be so, has a right to say so, but
he
does not exact belief in his authority; he presents his gold for testing.
This
is the kind of authority you will find in Theosophy.
Well,
must stop now and call this today’s letter. Good luck to you and all the
other
good things.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-Two
I
think that what we have to do is to carry on the work of disseminating the
philosophy
of Theosophy in the best way known to us, avoiding the errors of
omission
and commission that have
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been
observed by us. Thus working in and through the “minor currents,” we begin
to
learn the greater lesson. The Lodge has to have its agents in the world of
men.
“Those who can to any extent assimilate the Master, to that extent they are
the
representatives of the Master, and have the help of the Lodge in its work.”
In
a letter of K. H. to Sinnett, He says that the work of the society has to be
carried
on by “carefully devised plans by the best minds among you,” or words to
that
effect. Having the fundamental principles, we have to put them into
practice
by applying them in every way—in our lives and in the work. All this is
part
of our schooling. There is no set way given us nor any particular form and
method;
we have to work it out—and yet all that we do has Their help. We shall
do
rightly and well in any event, if we are single-hearted in what we do. It is
true
that we have landmarks here and there to guide us, but to be able to
recognize
these is also a part of right knowledge. The power of the “initiatory”
in
right direction has to be developed, and that must be done by exercise. If
what
we have undertaken leads to adeptship we have to begin the development of
the
powers here and now, while clearing up our natures. One process is
complementary
to the other, if both are carried on. All this by way of adding to
what
you say.
“We
cannot prevent people from doing the things they can do,” and would not use
force
even if we could, because the mind has to be free to choose; otherwise
there
would be no real progress. We might apply an analogy right here: let
Oxygen
represent the Truth, and Nitrogen purely terrestrial conceptions; the
more
nitrogenous the conception, the less room for “oxygenation” in any given
vehicle.
There can be no breath whatever without some oxygen, and a little is
better
than none at all. Perhaps the Tingley, Besant and other stripes of
Theosophy
have their place in the great economy of consciousness; they must
have,
or minds would not seize and hold that kind. If the “kind” does not bring
the
expected result or knowledge, a further search is indicated. “It is better
to
have no side, for it is all for the Master, and He will look out for all, if
each
does just right, even if, to our view, another seems not to do so. By not
looking
at their errors too closely the Master will
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be
able to clear it all off and make it work well. Hence, go on, and keep the
spirit
that you have only to proceed, and leave the rest to time and the Lodge.”
I
think that this is a good attitude for us all in the matter of Theosophical
claims
and exponents. Every person really waked up by them will touch us sooner
or
later if we hold to the straight line.
Meditation
as used by us, is what is called in Sanscrit Dhyana, i.e., want of
motion,
and one-pointedness. The main point is to free the mind from the power
of
the senses, and to raise a current of thought to the exclusion of all others.
Realization
comes from dwelling on the thing to be realized.” W. Q. J. says, “To
meditate
on the Higher Self is difficult; seek then, the Bridge, the Masters.
The
patient dwelling of the mind on a single thought results in the gaining of
wisdom,
and it is thus that the true Occultist is developed. Aspiration toward
the
Higher Self should form part of the daily meditation; the rising toward the
higher
planes of our being, which cannot be found unless they are sought.
Earnest
and reverent desire for Master’s guidance and enlightenment will begin
the
attunement of the nature to the harmony to which it must one day respond.
Concentration
on a single point in the Teaching is a road to the philosophy;
self-examination,
a road to knowledge of oneself. To put oneself in the place of
another,
to realize his difficulties, and thus be able to help him, is that
faculty—which
when extended makes it possible for the Adept to understand the
nature
of the stone or other form of consciousness.” Meditation is a good
beneficent
practice leading to a great end. It is also a great destroyer of the
personal
idea.
Generally
speaking, a “ray” comes from a “light”; the ray is not the light
itself,
but a projection of it, and yet is the light, because without the light
there
would be no ray. The color of the light is clear and uniform; the ray is
changed
in color by the substances through which it passes. When the “ray” is
“indrawn,”
it is of the same color as the light and is the light; in fact, was
the
light all the time, for the appearance of the different colors in it was not
from
the light, but from that through which it passes.
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Unity;
one in essence. There is nothing but the Self. Was this what you had in
mind?
I
will mail the Incidents. It will require considerable keenness to pick out
valuable
information from this book, because it is composed of incidents which
are
often unrelated to each other as to time. You will, however, get something
from
it as to general idea, dismissing, of course, any personal conclusions of
the
author. You will note that the tenant of the body is considered as the same
all
the time by him. There is also a terrible wound spoken of, in regard to
which
there is no information; also a desperate sickness. A change in occupancy
might
be looked for about that time. I do not know the cause of the wound, and
it
does not matter, nor is it necessary to know. We can understand something of
the
personal nature, habits and manners running concurrently with “something
else,”
by comparison with the case of W. Q. J.
The
Incidents are what others saw, and, of course, do not relate to what the
relators
did not see or understand. From our point of view, we may be able to
discern
matters unperceived by them, from what they relate. They observed the
personality
and the effects produced through it, but had not the slightest idea
of
the nature of the Consciousness and Power behind these, masked as they were
by
commonplaces. “Great is the mystery of the human ego.” I think you will find
the
book very interesting.
We
are preparing for the future as best we can and feeling our way, taking
advantage
of the seasons and opportunities. Onward and Upward is our watchword,
and
we might as well add to it what the Old Lion of the Punjab did, the word
“Forevermore.”
Well,
good nights to you—even if days are not what we would like.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-Three
From
the intellectual point of view, the truth explains; from a higher point of
view,
each one contains within himself, and actually is the Truth. The
intellectual
is microscopic; the other,
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vision
itself. “The great difficulty to be overcome is the registration of the
knowledge
of the Higher Self on the physical plane.” It cannot be done by the
intellect,
although the intellect may put the house in order. Patanjali tells
what
the “hindrances” are; Manas has to get rid of these so that “the way of the
Lord”
who comes with Truth and Knowledge may be made clear. He is waiting,
watching,
working. “Behold I stand at the door and knock.” Nothing withholds
knowledge
from us but the mode of operation of our lower mind. We can have no
complaints,
if we do not make it conform; but Theosophy, applied, leads us to
Truth,
which is ourself. Service is a great clarifier.
You
speak of the balancing of forces. In what relation? Perhaps you mean that
“continuous
adjustment of internal relations to external relations,” which is
the
basis of rebirth, both of which have to be subjugated before freedom is
obtained.
If so, this is kundalini—the power or force that moves in a spiral
path;
it is the Universal life-principle manifesting everywhere in nature. This
force
includes the two great forces of attraction and repulsion; electricity and
magnetism
are but manifestations of it. Hermes says: “the genii have, then, the
control
of mundane things, and our bodies serve them as instruments . . . but
the
reasonable part of the soul is not subject to the genii; it is designed for
the
reception of the God who enlightens it with a sunny ray, for neither genii
nor
gods have any power in the presence of a single ray of God. But all other
men,
both Soul and body, are directed by genii, to whom they cleave and whose
operations
they affect.” If forces are balanced, there must be something upon
which
the balance may be obtained; anything that can be moved by the forces
would
not so serve. There is but One Immovable—the Self.
Transitory
balancings may be obtained but not maintained. The “ups” and “downs”
every
one is subject to; sometimes psychic, sometimes mental and sometimes
physiological;
occasionally, all three at once. These must necessarily be the
various
adjustments, or “balancing of forces,” which are in constant process of
variation.
There are, of course, “devachans” in between. The same old process.
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It
does not surprise me that you find “something” at the Theosophical rooms—and
stronger
at times than at others. Help comes often, when least expected, and it
is
liable to come at that place where the work is done which merits help. As the
rooms
are set apart particularly for Theosophy, there would be less obstacle
there
than elsewhere to such help.
You
have it right: one has to grow into that state where he seeks nothing for
himself,
but takes whatever comes to pass as the thing he most desired. There is
no
room for personal desire in this.
With
reference to the mind’s poor grasp of things: what we want cannot be
obtained
by anxiety, doubt, fear, impatience, expectancy that it is time that
something
should come to us, and so forth. This latter is looking for reward.
Make
up your mind to continue as you are for one hundred lives, if necessary,
and
continue. The hindrances must be stopped, if that which is hindered is to
come.
All the other study is good, necessary, and preparatory.
Unity—Study—Work—are
the trinity of this plane. Universality, Wisdom, and
Service
are the higher trinity. You are the One who is preparing the way for the
latter,
by means of the former.
We
learn by experience. Confidence gives courage—is courage. After a while we
learn
that the Law will act, regardless of any sentiment we may hold. And in
this
work things occur in peculiar ways—not to be accounted for by the usual
process.
At least, such has been my experience.
The
attention that is paid to what you have to say in the meeting lies primarily
in
the native force of truth, but much comes from the conviction that one has in
presentation,
as well as the form used. This triad you have. The main thing to
be
minimized is whatever you have of diffuseness. It is only a question of
keeping
on the line of making more and more perfect. The feeling that “I am
doing
something” is natural. But it is better far to “let the warrior in you do
the
fighting.” Think of the Master as a living man within you; let Him speak
through
the mouth and from the heart. The strength shown is not that of the
personality,
for like an organization, the personality is only a machine for
conserving
energy and putting it to use. Why give it credit for anything else?
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The
general habit is to think of ourselves first, and others afterwards. Reverse
the
habit—consider ourselves last and least in anything we have to do or say. At
the
meetings, take the view that we are there to give what help we can to those
who
come, instead of looking at those present as there to listen to us. Judge
would
sometimes say, “You must not think that I know all these things; I am only
telling
you of knowledge that exists, and which I am convinced is true.” Each
one
must arrive at conviction through a study and application of the knowledge.
There
is no other way.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-Four
Thought,
being self-reproducing, would suggest crystallized centers, but they
are
more than “crystallized,” if we would take into consideration that
everything
is conscious. Each thought stirs to action some form of life;
according
to the nature of the thought is the nature of the life stirred and
guided,
the permanence of the thought-action depending upon the energy put into
it.
I think that the subsidence of the direct energy leaves a latent tendency in
the
conscious lives to respond to analogous or similar energy. Some of these
impressions
may be so deep as to have left respondent foci in the physical
brain;
hence, remembrance is more easily recalled into action; other
impressions,
not so deep, are obliterated by subsequent ones as far as brain
foci
are concerned, but remain in some one or other of the sheaths of the brain,
and
are recollected by the proper stimulus, which may come from similar thought,
or
from the impressions of the organs or cells of the body.
Nature
tends to repeat any action; thought is the plane of action—the creator,
preserver
and destroyer of Nature’s modes of action. The Manasic plane is the
noumenal
plane; the plane of the essence of the phenomenal; the active-aspect of
Atma-Buddhi.
As
to your question on Spirit and Matter. You will remember what Judge said:
“The
whole universe is made up of spirit and
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matter,
both constituting together the Absolute. What is not matter is spirit,
and
what is not spirit is matter; but there is no particle of matter without
spirit,
and no particle of spirit without matter. If this attempted definition
is
correct, you will see that it is impossible to define the things of the
spirit,
and that has always been said by great Teachers of the past.”
Spirit-matter
contains both consciouness, per se, and all possible states of
matter
from the finest to the coarsest. These states are evolved individually
for
individual experience, and also collectively for collective experience, each
individual
proceeding on his own line, and in accordance with the general
progress
of the mass of beings. Changes of matter take place in regular sequence
by
the force or energy of the mass, of which energy each individual supplies his
portion.
This energy might be called consciousness in action, or the force of
ideation,
the lesser entities being guided in their energy by the greater, and
more
progressed.
Also,
hold in mind that Spirit and Substance are co-existent and co-eternal. We
are
higher beings clothed in bodies made up of small lives on this plane. We
call
these lives “matter,” but they are matter only relatively, because we can
mold
them. To them-selves they are conscious in their way, receiving impress
from
us, but not recognizing the source of the impress nor its import. We are
their
incognizable universe in which they live, move, and have their being; our
light
adds to theirs, as ours is added to by the impress from still higher
beings.
So there is a chain of life and consciousness which gradually tends to
fuller
and fuller individualization of being in non-separateness—the more
complete
the individualization, the more full the sense of non-separateness.
This
quotation from H. P. B. may be helpful. “At the ‘Day be with us’ every Ego
has
to remember all the cycles of his past reincarnations for Manvantaras . . .
.
It sees the stream of its past incarnations by a certain divine light. It sees
all
humanity at once, but still there is ever, as it were, a stream which is
always
the ‘I’.”
The
place where the line of involution and evolution meet is in the incarnation
of
the descending gods—ourselves—in the highest evolved form. The analogy is
seen
in any reincarnation.
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The
consciousness leaves the body, which goes to pieces on its own plane. When
the
real man returns, he has to wait until the lower lives have built up a form
for
him into which he may enter, this form being built under the impress given
by
the real man in other lives. A Manvantara is an enlarged and expanded similar
process.
We came from the Moon, where we had evolved form to a degree. At
pralaya
all things stopped evolution of form; on re-manifestation, the lower
lives
or “builders” began to build up as before, and as their impress and
previous
building admitted. When the form of man had reached the highest
previous
point reached, the Kumaras, or real men, overshadowed and entered to
carry
the evolution further. “They, and no other, are we.” Well, good nights and
days
to you all the time. The days help make the nights and the nights help to
make
the days; they both belong to life.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-Five
I
have your letter of Sunday. Sorry that the trip was hard and immediately
fruitless,
but we know that there is no blame for results, if the best we know
is
done. So we can rest on that, and go on to the next duty free from any
anxiety.
I
have read the extracts you send: they are all good, and we cannot have too
many
of them. Even if we do not use them all in the prospective pamphlet, they
will
be at our hand in compact form for reference and use for others. All this
research
must have its effect on your perceptions as to what the intention of
the
Messenger was and is. You have found for yourself and cannot be accused of
taking
any other’s statement. It places you in a position which is unassailable,
and
that is good for you, for the benefit of others who have accepted other
ideas
and follow other courses.
“The
Self of Matter and the SELF of Spirit can never meet.” The trouble is as
you
say—materialization of concepts. When we see that the trouble lies in that,
we
are on our guard against it,
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and
all the time endeavor to correct that personal tendency; as results always
follow
effort, the difficulty is finally overcome. If we have confidence in our
power
to learn, and reliance on the law of our being, we can never feel
discouraged
even though we seem to be falling back, or making no progress. The
result
of the effort is not in that with which we identify ourselves when we are
impatient
or discouraged, but of, and in, the inner nature which impelled the
effort,
and which in reality was then in action. We are not our body, brain,
circumstances,
duties nor any changeable thing; they constitute our instrument
and
opportunities only; they change and pass away. In them all, “Duty is the
royal
talisman.” I think it would be better to take the position that you never
fail
nor fall nor slip back, but that you have not been constant and careful in
guidance
of your responsive, but irresponsible instrument; hence, you feel the
effects
through it of your lack of care. Get hold of it, take care of it, guide
it,
use it, but be the Self—”The man that is, that was, that ever shall be,” to
whom
all these things are but fleeting shadows.
The
fight against the personal idea is a long one. The personality has to be
watched
that it does not insidiously take to itself what it has no claim to.
Theosophy
was given to us; we but pass it on. People are naturally grateful to
receive
it, and this is right, but the one who passes it along knows where
gratitude
belongs. He can say, “Thank Theosophy, as I do. It enables me to help
others;
it will also enable you.” In that way he helps himself as he helps
others.
Now
as to your extracts on which you want me to say something: “I establish this
whole
universe with a single portion of myself and remain separate.”
The
finite mind cannot understand many things, and being finite and conditioned
myself,
I cannot explain that which is beyond the power of sages, but if I were
endeavoring
to form an idea for myself in regard to the above, I would take that
of
Abstract Space as the basis of that “I” which establishes the universe as a
portion
of “itself.” That portion could not be formed by any other cause or
inherency
than the Absolute (Space) ; yet
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Space
is illimitable, notwithstanding innumerable universes; Space being not
only
around such universes, but in and throughout every particle of manifested
matter.
Our bodies are in space, and space is in our bodies, so that while
bodies
are formed from and in space, yet space remains space and hence separate.
These
are words only, yet may serve to convey an idea—grasped but not
materialized.
“I
am the origin of all,” would have its explanation in the above; the Self as
All
and in All.
“The
eight-fold division of my nature is inferior,” even though it includes
Manas,
Buddhi, and Ahankara; these divisions are inferior because they are
divisions,
conditioned aspects, progressively changeable, hence non-eternal. The
superior
nature is different because eternal and unchangeable—the origin, nature
and
basis of all beings. While all these conditioned aspects exist, that which
perceives
in them all is the Self; there is nothing but the Self. Take
ourselves:
what perceives in waking; what in dream; what in sushupti; what in
Manas;
what in Buddhi; is it not the same consciousness per se under varying
conditions?
This consciousness is no one of the aspects or conditions, nor all
of
them put together, but is the cause of all evolution of matter and form, and
the
perceiver and knower in all. It is said that the universe is embodied
consciousness.
Consciousness must be the Knower of all embodiments and superior
to
any embodiment or conditioned aspect of perception. Our bodies are made up of
in
numerable and varying small lives, through which we obtain contact with this
plane.
Our conditioned aspect of consciousness is so by reason of this contact
and
attraction of lives; their aspect is expanded; and both are consciousness
differently
conditioned. We might consider it this way: All is Consciousness,
either
Unconditioned
or conditioned in innumerable degrees, and yet that consciousness
is
One—the power to perceive. The more any aspect expands, the more the sense of
Oneness
in it—“the Self in all things and all things in the Self.” It cannot be
explained,
but it may be felt. The conditioned has its origin, basis and being
in
the Unconditioned, but the conditioned is not the Unconditioned.
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“Know
that Purusha and Prakriti are eternal.” This is the same as saying “Spirit
and
Matter are co-existent and co-eternal.” Spirit and Matter are not to be
regarded
as independent realities, but as two facets or aspects of the Absolute,
which
constitutes the basis of conditioned Being, whether subjective or
objective.
If nothing in these suggestions, call again.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-Six
I
dropped you a line yesterday which doubtless you have received. If you caught
the
line and held it, it will be good for you. For, after all, it is not what we
get
but our eagerness to grow that counts; that, when held, never loses an
opportunity.
Now, whatever comes of the present occasion, you will have taken
the
right position, and the results must be in the direction of growth. If you
could
but have taken this position from the start, it would, of course, have
been
better; but now that you see it, you have a basis to work from in future.
I
know very well what you forego must be a severe deprivation, but its very
severity
makes the lesson greater and stronger. So, work now as if you were
alone,
and always going to be alone. Taking such an attitude will bring out your
strength—your
reliance being on the Law, the Lodge, and your inner Self. Have no
fear
whatever; forget results and let the Warrior fight in you. So will you grow
into
a closer union, a better realization. “Good Karma is that which is pleasing
to
Ishwara.” It is “good” because of the attitude taken, and because it came
from
beyond the personality—was not striven for as such.
I
do not suppose that it offers much consolation to think that we will have to
avoid
making “good Karma” as well as “bad”; for, generally considered, both are
personal
and physical, relating to the lower self. We use Karma in performing
duty,
but our work is evidently not that of manufacturing any special brand for
our
own use and pleasure; we take it as it comes, and are happy
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as
may be under the circumstances, learning to be happy under any. So, in any
case,
we will resignedly say, “It is a good opportunity to learn something.”
Yet,
we would have been equally glad had it been otherwise.
Doubt
is a horror; it grows and spreads quickly in the soil of the personal
idea.
The remedy is to go back to the time when you had the strongest sense of
sureness,
and then rehearse your grounds of surety; by this, doubt will be
dispersed
like the mists before the morning sun. You apparently know how, for
having
given definite expression to a form of doubt, you let the sun shine on it
and
it went.
“The
shifting serpent of Self” is a great “murkier” of the waters of life, as
you
remark. Fortunately, WE are not the waters, and we can learn to swim, with
the
“head” high; then, it makes little difference how much the serpent “murks”;
that’s
his business—not ours.
“Prakriti
is said to be that which operates in producing cause and effect in
action.”
“He
who gives up the results of action, is the true renouncer.”
“The
true renouncer is averse neither to the works that fail nor those which
succeed.”
“Let
us be true renouncers.”
That
is the right idea, to fight it out on the line of battle, no matter what
comes.
The worst that can come is to die fighting in a righteous cause. It is
also
the very best that can come. So there is nothing to fear. “Death never
touched
it at all, dead though the house of it seems.”
About
the meeting: I think that the explanation about the “astral” was all
right.
When a man sleeps, he neither knows nor cares what is going on in the
world
about him; yet he has his self-consciousness and is otherwise occupied
than
with the doings of physical bodies. At the same time, he may converse with
people
who may be actively engaged in bodily actions at the time, and who will
know
nothing of the converse. The “community” is within the sleeper, as the
result
of waking experiences; the heavenly state is, also, the result of the
best
of the waking ex-
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periences;
both are individual and assimilative rather than communal, in the
ordinary
man. The astral plane is a reflection of earth and an inferno. The wise
man
tarries there neither during life nor after death. When a man dies, he does
so
to get rid of the earthly body and its connections; having had a meal of
earthly
conditions, he stops eating, in order to assimilate the food. If he had
to
“eat” more on the astral plane (which communal life would necessitate), the
cessation
of bodily activity would confer no advantage, nor opportunity for the
assimilation
of desirable elements acquired during physical life. Other
analogies
may occur to you.
The
elemental kingdoms have never been fully explained, for which there must be
a
reason. There are seven great classes of Devas, with their seven
sub-divisions,
among the former being the Kumaras with whom man has most to
do—or
vice versa. The nature-spirits seem to be the off-shoots of the first
elemental
kingdoms, some passing the concrete Mineral (not becoming
crystallized)
; others not becoming herbalized; others escape forms of watery
life;
still others escape forms of air life. It may be that there is a greater
supply
of the spirit of the lower kingdoms than opportunity for entrance, and
that
these become the spirits of the elements connected by nature with the four
elements
of earth, water, air and fire; some would have etheric forms, and some
astral,
their field of operation being in their respective elements. They appear
to
be outside the line of evolution that leads to human consciousness—in this
-manvantara—but
must be necessary elements in the great scheme. H. P. B. says,
“There
are no entities in the four lower kingdoms possessing intelligence that
can
communicate with men, but the elementals have instincts like animals. It is,
however,
possible for the Sylphs (the wickedest things in the world) to
communicate,
but they require to be propitiated.” Just why the Sylphs are
wicked,
I do not know, but think that this is a class that can alter shape at
will
and produce glamour where human defects permit their impersonations; they
seem
to court and delight in human worship. No doubt, there are several classes
of
them. “The heathen in his blindness bows down
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to
wood and stone,” but he, if the above be true, is better off than many who
call
him heathen. He is wise who sees the Self in all things and all things in
the
Self.
There
is no memory without thought. The moment we cease to think of a desire, it
is
non-existent for us. Memory is the thinking of a past experience. We
sometimes
recall these experiences into action, purposely; sometimes, they arise
by
association with other things thought of or experienced; but we do not need
to
identify ourselves with them or entertain them. The best way is to entertain
and
keep busy with other kinds of thought; then, there will be no room for
undesirable
tenants. Well, I will let this go—best of luck and health.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-Seven
You
should have got a lot of strength and courage from the present short
separation
and its circumstances. It may not be fully apparent just now, but the
results
will flow from it, if your attitude has been toward the performance of
duty
as it came, regardless of self-interest. This is not easy to learn, but
every
circumstance, taken rightly, leads to this priceless acquisition. We
sometimes
forget that we ourselves desired to be tried and tested, and that
these
trials and tests come in the ordinary events of everyday life. If we
cannot
take these as they should be taken, we do not gain the strength that will
carry
us through, nor do we lessen the bonds that hold us to rebirth.
I
have your letter about the meeting of Thursday night. Of course one feels
one’s
inability to meet all inquiries, but it is the very learning of what is
needed
that induces the study lacking. We accept and know many things
interiorly,
but if we are to give others the proper words and ideas that will
convey
them, we have to be able to formulate them; so we practice formulation of
answers,
constructing them ourselves, or adopting those used by others that do
so
effectively.
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In
your last paragraph you say, “When the Self ideates, the Manvantara is going,
and
the ideations of the Self are ‘the Rays from and one with the Absolute’
”—meaning
all beings from man up—all the rest of the Cosmos being the results of
the
ideation of these Rays. Could there be any ideations other than those of the
Self,
whatever their focalizations? Ideation implies consciousness, and as
everything
in the universe from the atom to Brahma is conscious, each in its
degree,
can the Self be absent from any? Is it not apparent that the personal
man
holds himself as separate from all the rest, and that the lower forms have
less
and less of such sense as they descend?
How
does this sound: The Self ideates and the Universe is formed in primeval
focalizations.
In these upadhis Its ideation produces less ethereal and more
limited
focalizations; so, on to the more concrete, all are forms and aspects of
the
Self, indissoluble as to essence, ever changing as to aspect and form, each
aspect
and form acting and being acted upon by every other in both ascending and
descending
cycles, or Rounds. All rebecome the Self at the close of a
Manvantara,
each to re-emerge in its integrity at the beginning of a new one, to
continue
its eternally recurring active progression.
To
get back to the Real would be like standing back from the whole manifestation
and
seeing how it looks—to use a phrase. Standing back thus, the Real is gained,
but
as rest is followed by activity, still further and greater manifestation
must
follow. The Real is the Creator, Preserver, and Destroyer in order to
further
create, but is not subject to change, although the Cause and Experiencer
of
all change.
“The
Self ACTS only through the creatures.” It can only know itself in action
through
its differentiations, which by the inherent power of Self-hood and the
action
and re-action of all in giving direction, are raised from perception to
self-consciousness;
this Self-consciousness, once achieved, must continue to
expand
or be lost. This, of course, is one way of putting it.
Your
letter of today is an excellent statement. I would add to it: the Om is the
omnipresent
spirit which is also in the body.
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106
Its
powers are Preservation, Creation and Destruction—the basis and the means of
progress.
Re-creation, on an advanced basis, follows destruction until such
perfection
as is possible in any given age is reached, which, in turn, forms the
basis
for further creation. Progression is eternal, yet the Self is one and
changes
not. One might say, as a conception, that It realizes Itself through its
creations.
The higher the creation, the higher the realization. The realization
may
be individual, but that which realizes is the Self. It cannot be fully
understood,
yet the mind gets glimpses now and then which no word or idea can
convey.
As
to Masters: the power of Preservation is Theirs as well as other powers. Any
height
may be retained as long as serviceable, or if not retained in particular
can
be quickly reached when needed. The present time may be a period when
Preservation
is in force; who knows? Some have bodies of the highest
transmutation
of matter; others are Nirmanakayas, we are told. The sheaths used
are
in accordance with the work to be done. Nirmanakayas can and do act in the
way
you describe; if They did not retain the Nirmanakaya kosha, They would be
beyond
the possibility of helping humanity. By this it would seem that certain
“Preservations”
are necessary for long periods, possibly a Manvantara. So, there
must
be a “retaining” in order to “remain” and help. This is the “sacrifice,”
and
it must be so all along the line. They help on higher planes always; Their
lower
koshas enable them to help on lower planes as well. At least, that is what
I
understand from what is given.
The
copies of the pamphlets you send are priceless in value for students whose
eyes
are open. The unfortunate thing is, that until each one has clarified his
perceptions,
he would not know gold of Ophir from base metal. So much that is
here
and ready is too high for most; if given, it avails them not. You know how
that
is in your own progress; words and sentences do not always have the same
meaning—the
point of view alters them. The danger lies, as you say, in
finalities.
A high concept serves as a stepping-stone to higher ones; as
stepping-stones
they are
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good,
but as resting places they are distinctly inhibitive of progress. Progress
precludes
finality. Well, good nights and days to you.
As
ever, R. C.
CONTENTS
THE
SPIRIT IN THE BODY
Letter
Thirty-Eight
I
read with pleasure of your meeting. I remember the name of Dr. G—. He is one
of
the “old-timers”; he should be able to pick up the string once more. Some of
them
think that the effort has failed for this cycle, because of the
dissensions,
but they ought to remember that Masters never cease working, and
that
it is always possible for the clear-eyed and the humanity - loving to aid
Their
endeavor. The way to know is to get right back to what They gave—as to
philosophy
and as to right work; if that is done, it will be found that there is
neither
variableness nor shadow of turning in the U. L. T. from the lines laid
down.
And I would call again to mind what H. P. B. wrote: “Night before last I
was
shown a bird’s-eye-view of the Theosophical Societies. I saw a few earnest
reliable
Theosophists in a death- struggle with the world in general, and with
other
nominal but ambitious Theosophists. The former are greater in number than
you
may think, and they prevailed, as you in America will prevail, if you only
remain
staunch to Master’s program and true to yourselves.”
Also
this: “For it is only when the nucleus is formed that the accumulations can
begin
that will end in future years, how ever far, in the formation of that body
we
have in view.”
To
think that the effort has failed and that it is no use to try further, would
show
lack of faith in Masters and the Law, and a misunderstanding of the great
occult
laws that govern such a Movement as this. “The wheel of the Good Law
moves
swiftly on. It grinds by night and day. The worthless husks it drives from
out
the golden grain, the refuse from the flour.” This applies to the Movement
as
well as anything else—being universal in its scope. Apply—apply—apply the
Teachings.
This, as well
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as
the booklet, would be good for Dr. G— and for others as well. There is no
time-limit
to effort.
The
“Authority” you speak of is not what men term authority, which comes from
outside
and which demands obedience of mind and body, but an internal
recognition
of the value of that which flows through any given point, focus, or
individual.
That is the authority of one’s Self-discrimination; intuition; the
highest
intellection: that kind we all hold to, and if we follow what we
recognize
in that way and still find it good, we naturally keep our faces in
that
direction, in the source found to be pure and right. But this means no
slavish
following of a person—a distinction which some are unable to appreciate.
You
will remember that H. P. B. said: “Do not follow me nor my path; follow the
Path
I show, the Masters who are behind.” The wisdom of which is seen in the
course
of those who judged of the teaching by what they were able to understand
of
the Teacher. They judged Her by their standards and fell down on everything.
In
their views, a Teacher of high philosophy should not smoke, should be
conventional;
she made mistakes, in their wise opinions; ergo, her philosophy
must
be wrong. All the time she said, I am nothing; I came but to do the bidding
of
Him that sent me. W. Q. J. had similar judgment passed on him; primarily,
because
he upheld H. P. B. first, last, and all the time— which was the
underlying
reason for the attacks. Fearful of “authority,” they minimized the
only
possible source upon which reliance could be placed, and then endeavored to
convey
the impression that they were so much greater than H. P. B., that they
could
explain Her away; in this, they made a greater claim for authority than
she
ever made. Where was W. Q. J. all this time? Right beside Her, holding up
Her
hands, pointing to Her as the one to whom all should look. Those who
followed
his advice or yet follow it, will find where She pointed. It comes to
this,
that those who pretend to follow H. P. B. do not do so, unless they also
recognize
W. Q. J. They had to vilify H. P. B. in order to do likewise with W.
Q.
J. These Two stand or fall together. About W. Q. J. being
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at
work now. It can be said that he never ceased working, and that work has gone
on
directly and indirectly. He is working for unity—what he has always worked
for.
His aid will be given to every effort to spread Theosophy pure and simple,
and
to such individuals as could understand him, and this in exact measure.
Here
are some significant statements from H. P. B.’s messages to the American
Convention:
“The
ethics of Theosophy are more important than any divulgement of psychic laws
or
facts.”
“Do
not work merely for the Theosophical Society, but through it for Humanity.”
“Theosophy
is Universal Brotherhood, the very foundation as well as the key-note
of
all movements towards the amelioration of our condition.”
“There
is a power behind our society which will give us the strength we need;
which
will enable us to move the world, if we will but unite and work as one
mind,
one heart.”
“Once
united in real solidarity, in the true spirit of Universal Brotherhood, no
power
can overthrow you, no obstacle bar your progress, no barrier check the
advance
of Theosophy in the coming century.” “Each can, and should co-operate
with
all, and all with each, in a large-hearted spirit of comradeship to forward
the
work of bringing Theosophy home to every man a woman in the country.”
“But
in order that we may be able to effect this working on behalf of our common
cause,
we have to sink all private differences. Many are the energetic members
of
the Theosophical Society who wish to work and work hard. But the price of
their
assistance is that all the work must be done in their way and not in any
one
else’s way. And if this is not carried out, they sink back into apathy or
leave
the Society entirely, loudly declaring that they are the only true
Theosophists.
Or, if they remain, they endeavor to exalt their own methods of
working
at the expense of all other earnest workers. This is fact, but it is not
Theosophy.”
As
ever, R. C.
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Contents
HOMELY
HINTS
To
make ourselves “better able to help and teach others” is the task. The
personality
naturally either rebels or is depressed—or both. But we may expect
that
and can be prepared for the reaction if we are wise and have confidence in
Masters’
teaching. We want to know, to be, and to go forward, and we know that
every
little assertion of “personal ideas” is a hindrance, and that these ideas
and
their particular “feelings” are very easily disturbed and hurt. Their very
“tenderness”
shows their fragile nature, and that they are not worth preserving,
in
the face of what we have learned and what we have to do to forward the great
results.
“Thou grievest for those that may not be lamented” is a true saying,
which
we should take to heart.
“The
personality, driven from one defense, takes refuge in any other available
one;”
we have to watch all along the line. The right attitude will make the
battle
easy; so, having taken this, “send the arrow straight to the mark.”
We
have to learn that we are dealing with minds which need leading, by
presenting
wider ideas. We can say a great many things if the right manner is
adopted
and the right, kindly feeling held. It does no good to arouse
opposition,
and this is most forcibly done if ridicule is used. In any effort to
point
out fallacies every factor counts: a harsh uncompromising voice, an abrupt
manner,
together with words whose significance is unfriendliness—these can
easily
provoke a charge of intolerance. To point out where a system of thought
is
inadequate, however, is not “tearing it down.” The motto of Theosophists is:
“There
is no religion higher than Truth,” and all philosophies must be able to
stand
the most rigid and critical examination in its light, or they are
valueless.
Everything must stand upon its own merits. If this is pointed out and
the
talk is in the line of examination
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of
merits, and the pointing out of demerits in the endeavor to reach the true,
no
one can find fault. Candid, unprejudiced examination appeals to all.
Dogmatism
is a failing of many. I think it is engendered by a feeling of
insecurity,
in reality, while endeavoring to assure oneself and others of the
certainty
of one’s correct knowledge. Of course there are other kinds, such as
the
maintenance of one’s own opinion simply because it is one’s opinion—an
egotistical
assertion. Dogma is said to be that which appears good and right to
one;
Dogmatism, arrogance usually, is assertion. It always calls up to my mind
the
idea of the assertion of a statement the proof of which is unattainable. One
may
speak convincingly of that which to him is true, without incurring the
charge
of dogmatism. When we are convinced of the truth of a matter, there is no
reason
why we should not voice that conviction as strongly as the case demands,
but
there is no reason why, in such case, we should demand acceptance of it. In
our
case, we do not demand acceptance of Theosophy; we point out its principles
and
their applications. Theosophy makes certain statements as being matters of
knowledge
by perfected men, but not as statements to be believed. It is shown
that
such knowledge, being acquired by Them from observation and experience in
many
bodies, can be reached by all men, and the ways to do so are pointed out.
The
reasonableness of the claim of knowledge takes the statement out of the
realm
of dogma.
“Consciousness
is ubiquitous, and can neither be localized nor centered on, nor
in,
any particular subject, nor can it be limited. Its effects alone pertain to
the
region of matter, for thought is an energy that affects matter in various
ways,
but consciousness per se does not belong to the plane of materiality.”
Faith
is really our confidence in the fact that Masters exist, and that Their
teachings
are what we are following. If our study, so far, of Their philosophy
has
not begotten that confidence, there is little hope for us—that is, if we
have
already
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studied
long. But if we have that confidence, and have realized benefit from
Their
teachings, we can surely go on in full confidence; for it is only by
following
the lines laid down by Them that we will ever know. It is not so much
a
question as to what “we” promise to abstain from—that is, our intention to do
so—
as a knowledge of the right course to pursue. No one compels us, and no one
will
punish us, but “we” succeed or fail in accordance with our use of the
advice
and suggestions freely given. Do we doubt our ability? As long as we
really
do so, we shall never make much success. We learn to know our ability by
using
it to the limit. Mistakes need not worry us, if they represent
conscientious
and unwearied efforts—we can learn through the mistakes we make.
It
is pure selfishness to desire to know that any advised course will benefit
us;
advice can be given, but knowledge is acquired. Personal results should not
be
looked for. We should do things because they are the right things to do, and
not
because they will be of benefit to us. All our vacillations, fears and
despondencies
arise from a personal attitude. This we must change, each one for
himself.
No one can change it for us. The first step towards making the change
is
the seeing of the necessity for it.
Many
of the statements made by the Teachers are axioms to be applied, while at
the
same time they are woven in with such reasoning as may suit the ordinary way
of
thinking. Most people imagine and accept as fact, that there is but one way
of
thinking—reasoning from premises to conclusions, and tabulating things in
order
to find the cause. By the infinitude of tabulations they come to imagine
finally
that Matter is every-thing and does all, because nothing is found that
can
be “nailed down.” Science, Psychology and all other efforts that proceed
from
particulars and are based upon them, fail. They fail for no other reason
than
that they will not admit the existence of a true and full knowledge, or
that
it could have existed in times preceding theirs. Has not the science of
every
period held that theirs was the highest and most glorious that ever has
been,
their civilization the grandest? If Western Science and Psychology would
go
on
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with
their painstaking effort in the light of the knowledge of the ages, the
spiritual
and intellectual darkness would soon be overcome, and a civilization
come
into being which would express the spiritual and intellectual in a true
physical
life. What hinders? Intellectual pride hinders, together with the
cramping
effect of false conceptions of religion which give a material bent to
thought,
which makes a material life, heaven, hell, god—“idols made of mud.” It
is
a wonder that life is as bearable as it is; or, it would be a wonder, if we
did
not know that man is more than his experiences, his conceptions, or
philosophy,
and that he does not follow out to its logical conclusions what he
adopts
as his “religion.”
After
an explosion of personality, and the ensuing reaction, a Disciple
sometimes
resolves that in future he will not oscillate so much. This is not the
true
position—it shows he expects to oscillate some. Of course if he expects to
oscillate,
he will oscillate. It would be better to expect to hit the mark,
instead
of expecting to miss it. There is a great difference in the
psychological
position, as well as in the quality of the energy aroused. We
should
cease doubting our power to accomplish. If we doubt, it will be like
trying
to shoot an arrow with a loose bow-string—no force, and no certainty of
direction.
When the bow-string is pulled taut, and let go, there is no
hesitation
in the arrow. It goes where pointed and with the strength in the
pull.
The
sincere desire to help others acts as a great inlet from our supersensuous
consciousness.
More reliance on our inner nature, and the Power that is
conjoined
with it, will bring forth fruit. Always the inner is the more perfect,
and
this makes the apparent imperfections and inabilities of the outer more
obvious;
but this very perception arouses the necessary effort to bring the
inner
and outer into accord. We could not think, we were perfect or imperfect,
were
we not actually above and beyond both. H. P. B. says, “The progress of the
Ego
is a series of progressive
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awakenings.”
Not being sticks nor stones, but human beings, we must “feel”
success
or failure. The wisdom is shown in not being “swelled-up” by the one or
cast
down by the other; we should make a steady, unvarying pursuit of that which
is
seen to be right.
Every
working student of Theosophy must sooner or later meet some Theosophical
“bumps.”
These are all good as they come, for if we “bump” anything, it must be
because
we are off the straight road, and “bumps” are of consequence only as
indications
to us to look to our bearings. We would not feel them if we had not
a
“compass” inside. The purpose of life is to learn and it is all made up of
learning;
so these things, while they may not smile at the time, will be matters
to
smile at later on. Among the Greeks it was said that when the Earth was
started
rolling in space, the Gods burst into a fit of laughter, just to see the
thing
go. So we, being those very Gods, can afford to smile at the follies we
meet,
and go on with the work of promulgating correct ideas for those who are
able
to receive them. We have to cultivate the attitude of mind spoken of in The
Bhagavad-Gita,
of being undisturbed by anything that may come to pass. And these
disturbing
things are the very means by which we arrive at that attitude.
We
sometimes, perhaps often, feel our weakness, as we think. The weakness is not
that
of our real Selves, the inner Man, but of that which we have leaned upon,
the
false ego. If we remember that we are working with a portion of our powers
now—that
portion which needs exercise and proper direction—in order to
assimilate
it with what we really know and are, we shall feel more content to
await
the full blossoming. The point of view from which we regard things
determines
the kind and quality of action. The keeping in mind that the Masters
are
not only Ideals, but Facts, and that all that H. P. B. and W. Q. J. have
written
about Them was for our help and encouragement in the
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struggles
that must be ours, brings us closer to Them, and makes us strong with
the
power that flows from such reliance.
The
best method to follow in trying to help our friends is to aid them to see
their
obstacles. One way to do this is the in direct way—telling a story, for
instance,
of somebody we know who thought or did thus and so; and telling it in
such
a way as to arouse no suspicion in the mind of the one we are trying to
help.
It requires finesse, but it can be done—and well. Of course, an obtuse
mind,
engrossed in its own affairs, is sometimes best dealt with by the direct
method.
The main point is, not to work for an opportunity, but to take it when
it
comes.
Some
students have never gotten down to a sound basis. There are many who call
themselves
Theosophists who take this view of things: “The principles are as
good
under any name.” This is quite true; but one soldier in the field is not an
army,
and one principle is not an all-embracing philosophy. Theosophy points to
a
fact—one of the utmost importance—namely, that there are Masters—our Elder
brothers,
who have under the name of Theosophy given to the world a record of
the
Laws that govern all the constituents of Man and of Nature. To take some of
the
minor portions of this, and withhold from mankind the knowledge of the
whole,
is an ignoring of the great fact itself—a fact sadly needed in the
world—as
well as a prevention of the knowledge itself. Whether done consciously
or
ignorantly, such action entails detrimental karmic results. It is no small
thing
to stand between the Masters and Their work in an obstructive way. The
fact
cannot be too often repeated that Theosophy is a record of knowledge, and
cannot
be assimilated or understood if trimmed and modified in order to suit the
preconceptions
and prejudices of the time or people; it is sui generis, and must
be
so taken if benefit is to accrue from it.
People
sometimes say they find a kind of “coldness” at a Theosophical meeting,
where
principles of philosophy and their
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application
to the affairs of daily life are discussed; they find more
“devotion”
at the meetings of the various sects or cults, or even at other types
of
meetings called “theosophical.” It would be interesting to know what such
people
understand by “devotion.” They often doubtless refer to those types of
meetings
where there is “meditation,” a sort of prayer-meeting where
psycho-religio
emotions are aroused. The Teachers of Theosophy say, “The first
test
of true discipleship is devotion to the interests of another.” So there are
different
kinds of “devotion,” some of them to the personality. The real
meditation
is not that.
Some
Theosophists do not study; this makes them weak. They are often sincere,
but
they do not work, nor feel the intense desire to do all that they can. On
this
account they lose in every way. The work will not come without the feeling;
even
working for personal results without the feeling would be futile. There is
but
one way to progress—to cultivate the feeling that produces the work. This
both
strengthens and improves the whole nature, and even the circumstances of
life.
Again, other students have the devotional feeling, but center a
considerable
amount of it in themselves. They need to forget themselves in
working
for others, and to give all their thought, strength and effort to the
Cause
they see to be true. This will include the personality as a means, not as
an
end.
Is
it not true that when the personal self is suppressed, the higher finds
expression?
There is a leaning back, as it were, on the great Ocean of Life—the
SELF—and
identification with personal ideas and feelings becomes non-existent.
When
such times come we must beware of self-gratulation; the lower feeds and
waxes
strong on this, and very often without our being sensible of it—yes, even
when
we are trying to guard against it, or think we are. Nor is it well to talk
to
others about these inner struggles, even to our best friends, for there is a
self-satisfaction
engendered by it—so subtle is the nature of the personal. We
must
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learn
to recognize things for what they are, in fact, and cease to value them in
the
light of the opinions or feelings of others. Nor should we feel depressed.
In
other words, we should not be affected by the depression of the lower nature,
for
that is what is felt, and show no signs outwardly of the struggle going on
within.
The
life of the Disciple must be one of constant watchfulness, not merely of
others,
but most of all of himself. Our tendency often is to separate our
Theosophical
life from our personal life. But we cannot restrict our efforts
upon
ourselves to include only those relations directly connected with our
active
Theosophical work. In our home life and in our ordinary communications
there
is more probability of our slacking down than in our public, student
relations.
The personality has had home life and connections as its paramount
stamping-ground,
and is more apt to give full play to its disposition there than
elsewhere.
And this play can be carried on, apart from what we might call
inordinate
self-assertion, in small and seemingly harmless methods of keeping
itself
in evidence—such as telling others in the home what one is going to do in
regard
to matters that are not necessary to communicate. When one comes to think
of
it—and thinking of these things is necessary—such actions are just the
efforts
of the personal nature to keep itself in evidence, trying to attract
attention
to oneself in any way—by speech, by action, by calls for sympathy, by
assumed
direction to others, by patronizing speech, and the thousand and one
ways
that the personality keeps on tap, by means of which he keeps alive; for
when
suppressed in one direction, he slyly emerges in some other way. “He” will
do
this as long as we leave any loop-hole for “him.”
The
foregoing may seem very restrictive and difficult, but it really is not. The
very
feeling of “restriction” comes from the personality, not from the Ego. Some
Disciples
who were trying, and trying very hard, have been known to draw
attention
to the fact that they had overcome this and suppressed that—this is
the
same old personality with another suit of clothes on. So it is
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best
always not to speak about one’s self, “either as to what he shall eat,
drink,
or wherewithal he shall be clothed.” Here are some good maxims, to apply:
“Never
ask another to do for you what you can do for yourself;” “Know where your
things
are and get them for yourself when you need them;” “Do for others all you
can
in a nice way, but don’t expect others to do for you;” “You are valuable
only
when you are helpful, not when you require help.” These will be found good,
if
we try them out.
The
animal is able to relate cause and effect in some directions, but perceives
little,
if any, relation between different states. A cat out in the cold will
cry
to come in, for instance; once in and warm, it will go out again with no
hesitancy,
nor recollection of the state it had shortly before suffered in. Some
humans
come perilously near to a similar state of existence, and all fall into
it
in some degree. Most people identify the power to perceive with the act of
perception
and thus lose right comprehension and application. “What shall arouse
them
from the living body of this death?” Trouble, pain, sorrow, loss. In the
meantime,
they are joined to their idols, and have to be let alone. “Theosophy
is
for those who want it and for none others.”
If
Consciousness is the only Reality, the Knower, Sustainer and Experiencer,
then
every condition or state is more or less a temporary appearance. All
classifications
refer only to actions of Consciousness—the universe being
“embodied
consciousness,” a creation of forms, a building up of the great from
combinations
of the small, so to speak. You will remember that H. P. B. says,
“It
stands to reason that life and death, good and evil, past and future, are
all
empty words, or, at best figures of speech. They are changes of state, in
fact,
and no more. Real life is in the spiritual consciousness of that life, in
a
conscious existence in Spirit—not matter.” She also said that she had in vain
endeavored
to impart this idea to Theosophists at large, and that with this
basic
idea all the rest becomes easy; yet thousands of Theosophists read-
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ing
the statement and like statements, time and again, get no meaning from them.
Consciousness
is the cause and basis of all states, whether the fact is realized
or
not. It alone is whether there are universes or none. If we take the idea
that
Sight which sees all things cannot see itself, and apply it to
Consciousness,
we must concede that Consciousness cannot know itself, although
knowing
all things. Is not Consciousness Knowledge itself as an abstraction? “It
is
wisdom itself, the object of wisdom, and that which is to be obtained by
wisdom;
in the hearts of all it ever presideth.” It is ever-present, ever
perceiving
the changing panorama of existence. “I establish this whole universe
with
a single portion of myself and remain separate.”
Our
form of consciousness is made up of various and differing contacts with
other
forms of consciousness. We base our modes of action upon these partial
expressions,
and get the reaction from them in constant repetitions. As the Self
is
all and in all things, and all things are in the Self, the Self is the
Witness
of all. The seeming separate view in us is not a separate Self, but the
One
and Same as appears separate in all creatures.
Self-knowledge
comprises both Self and Knowledge; without Self there could be no
knowledge;
without being there could be no knowledge of Self. “The Highest see
through
the eyes of the lowest.” All are partial expressions of the One, seen by
the
One, known by the One. Individualization of being does not tend to
separateness,
but to universality of ideation and consequent action. What does
it?
Thought does it. All experience is by and in Consciousness; Ideation becomes
more
and more universal.
“And
when unreality ceases to exist in the individual self, it is clear that it
returns
towards the universal; hence there is to be a rejection of the
self-assertion
and other characteristics of the individual self.”
As
to our fellow students: we are apt to be mistaken in regard to their real
attitude
towards us. It is so often our attitude towards them that presents to
us
a false conception of theirs. That
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we
all have defects is quite certain, and a defect of one kind is no better than
a
defect of another kind. We notice defects in others, or what appear as such,
in
much the same way as they may notice defects in us, and then on both sides
there
is judgment of one another on the basis of the defects perceived. This is
the
opposite of that respect for our fellow students which we ought to have,
because
they are such, and all are working for a common purpose. We will readily
admit
the common ground, but say at the same time that on no other basis would
we
be at all congenial; so it must be true that there rests misunderstanding of
one
another. What this may be has to be searched out by each one. There is
something
that causes it. Is it fear, doubt, ambition, jealousy—or what? These
things
we have to determine and act upon for ourselves, regardless of what any
other
may do, or what we may have thought of that other. All this will keep us
so
busy in watching ourselves that we will have no time nor inclination to take
offense
at others. And all the time we will be raising ourselves to a higher and
better
degree of discrimination and power to help in the best and most effectual
way
the very ones whom we may have placed in a pigeon-hole that we have
specially
constructed for them.
It
is written that students are not selected because of their natural affinity
for
one another, but for quite other reasons. Each student or disciple carries
with
him some particular expression of racial defects, which on the surface
appear
as points of dislike to others, and yet which have similar roots in each
student,
so much alike that one could not tell them apart. So each has to dig
out
the root, and when he has done this, the true nature shines forth and is
reflected
in the others.
The
desire to know the “whence, where and whither” of humanity springs from the
general
“religious instinct,” the real basis of religion being in man’s own
spiritual
nature. Religion does not arise outside of man, as the word itself
shows—from
religere, to bind back. Religion is the binding back of all men and
all
beings to the One Source of all. Real knowledge arose within man him-
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self
as he perceived his real nature. Knowledge of man’s nature has always been
and
has been restated from time to time by perfected men from other periods of
evolution.
All forms of religion are pale and distorted copies of the original
statements
upon which they are based, the Three Fundamental Propositions of
Theosophy.
The
greatest thing most students have to guard against is self-deception. The
versatility
of lower Manas in this direction is beyond characterization. So we
have
to watch to see whether our ostensible motives are not cloaks for other
underlying
ones. While doing this, we should be serious but cheerful—not taking
“our
selves” too seriously, but the task. itself as seriously as we can. By this
course
we will gain insight and strength, if we never despair, never doubt—and
keep
quiet, thoughtful and persistent, as well as cheerful, through it all.
Nothing
is as bad as we think it is, nor ever will be.
People
sometimes charge others with intolerance. Perhaps this accusation arises,
not
on account of the statements actually made, but because of the tone and
feeling
within and behind them. One can usually state his belief and
understanding,
giving his reasons therefore, without arousing antagonism. This
is
a good thing to strive for. Tolerance is good, if understood rightly; but
there
are many strange ideas in regard to it. Some think it to be intolerance to
point
out to others holding different views any errors of statement or fact. But
Truth
never yet agreed with error, nor does error agree with error; Truth agrees
only
with Truth. So if we firmly believe, and are convinced by fact and reason,
that
we are in possession of Truth, it would be a false tolerance which would
withhold
it in the face of error. Truth exists in the world for the purpose of
destroying
error. Error is dogmatic and does not court close investigation.
Truth
courts all and every possible investigation, and, calm in its certitude,
examines
everything upon its merits, tests it by the standard of Truth. The
average
mind of the day is still under the sway of superstition, of dogma and
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authority,
and must remain so for some time to come. Meeting frequently those
who
have broken loose from old forms to engulf themselves and, what is worse,
others
in newer forms of the same old errors, we can but keep on the straight
path
we know, making a trail that these very ones may follow in the future. We
need
not be distressed that they cannot now see. Their time will come; for all
these
things are provided for in the vastness of time. We have but to go on with
the
Work.
At
certain stages of his student life, the Disciple often feels that getting
away
alone somewhere with regularity helps him keep his psychic balance. Surely
it
is not a good thing for progress to depend upon externals for balance.
Thinking
so only perpetuates the dependence, and cannot bring that inner
strength
and perception which is so necessary. That dependence occasions
dissatisfaction
at the majority of externals, and demands periodical changes,
none
of which brings anything lasting. From all this a nervous tension is
produced
which is corrosive and destructive, occupies the mind with one’s
fancied
needs, and reacts injuriously on the body.
True
strength lies within and can only be aroused and used by ceasing to think
that
anything in particular of an external nature is necessary for us, in the
ordinary
acceptation of the word. We have our place and our duty to fulfill and
perform;
externals are our temporary opportunities, and we shall be wise to use
these
rightly. Furthermore, we will do well if we take the attitude that “we”
are
not necessary to others; that if we were gone they would miss us only for a
comparatively
short time, and that other persons and things would finally fully
occupy
their attention. Only when we have arrived at that state—the sooner the
better—where
we stand self-centered in the true sense, and “upon nothing
depend,”
can we realize our inner nature, and be of the greatest service in the
world
of men. All of which means that our tendency is to exaggerate our
importance;
and that is distinctly separative and obstructive to real knowledge
and
effectiveness.
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Effective
Theosophical work cannot be done unless there are found persons in the
world
who can see the necessity for it and will fit themselves more and more to
supply
the need. That certain persons find such an opportunity is their karma,
but
what they do with the opportunity depends upon their realization of its
importance.
Once we see something of what the Theosophical Movement means to the
world,
we are necessary to it—not as persons—but because we see and do. The
Movement
is accelerated by us to the extent we work for it, and hindered to the
extent
that we, as it were, let it pull us along. Of course, if we were dead and
gone,
or not able to grasp the great fact of such existence as the Lodge of
Masters
and Their work in the world, the great Movement would be going on in
such
measure as others— perhaps not so wise nor capable in many ways—might
afford.
So, every student who will strive to make himself a fitting instrument
is
necessary to the work, to his full capacity, Soul, Mind and Body. It is a
fact
of tremendous significance to our personalities! If we are impressed with
the
significance of it, and accept ‘ fight that only fortune’s favored soldiers
can
obtain,” we will hesitate not at all, but seeing that the present basis of
action
in the world is wrong will work with it as far as we must, while
ourselves
thinking and acting from a very different basis. Our thoughts are our
thoughts;
our lives are our lives, and both are devoted to our work. Having put
our
hands to the plough, and seeing the field that needs cultivation, we may
push
on in confidence and faith. More power is needed? It will come, if we will
just
open those big hearts of ours and let “them” work.
The
right kind of Theosophical talking comes only from practice. It is not
merely
the use of a facile vocabulary, but the possession of well-digested ideas
that
is necessary. These come only from constant study and application. Frequent
reading
of articles by W. Q. J. develops the tendency to present the right ideas
in
the simplest form, and these ideas become a mental storehouse which can be
drawn
upon at will. It is not necessary that we understand the deeply
metaphysical
concepts of Theosophy, as
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it
is to comprehend the fundamentals and be able to make an application of them
to
every problem of life. W. Q. J.’s articles will be found to contain
“alphabet,
grammar, and composition,” or, in other words, a basis for right
ideas,
right thinking and right application. A daily reading from his writings
is
advisable. One who does this cannot help but imbibe—absorb—the spirit of
them,
and become an exponent who is at once deep, simple and convincing.
The
question of personality is so large that it might seem as though its
successful
solution should resemble the working out of a complicated
mathematical
problem. But the greatest truths are the simplest. And if we
reflect
a moment on what impersonality is not, perhaps that will help us to see
what
it is. Some orate forcibly against personality. That does not prove they
are
free from it. Some say little, but the effect of what is said is to imply
that
they are impersonal. They seem so modest, but are only politic. Some are
afraid
to talk about personality, thinking that it must be shunned as an ogre.
Yet
others preach a doctrine of impersonality which takes everything human out
of
life and makes of it a cold negation. This doctrine has no patience with
evolution—all
faults must disappear at a single stroke.
Impersonality
isn’t talking; it isn’t silence; it isn’t insinuation; it isn’t
repulsion;
it isn’t negation. Above all, it isn’t a diplomacy which masks
ambition.
Impersonality
means freedom from personality, but none of us are going to attain
that,
right away; we are doing well enough if we are persistently, albeit
slowly,
overcoming.
For
practical purposes: if we are developing the child-heart; if we are learning
to
love things beautiful; if we are becoming more honest and plain and simple;
if
we are beginning to sense the sweet side of life; if we are getting to like
our
friends better and extending the circle; if we feel ourselves expanding in
sympathy;
if we love to work for Theosophy and do not ask position
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as
a reward; if we are not bothering too much about whether we are personal or
impersonal—this
is traveling on the path of impersonality. So much for the
individual.
For the T. S. A. impersonality means not to worship itself as an
organization;
to endeavor to get broader and freer; to merge itself, more and
more,
into the living spirit of the movement— its higher self; to neither
despise
itself because it is a form nor exalt itself because it has a soul; to
become
less doctrinal and more human.
July
12, 1897.
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“Seek
this wisdom by doing service, by strong search, by questions, and by
humility;
the wise who see the truth will communicate it unto thee, and knowing
which
thou shalt never again fall into error, o son of Bharata. By this
knowledge
thou shalt see all things and creatures whatsoever in thyself and then
in
me. Even if thou wert the greatest of all sinners, thou shalt be able to
cross
over all sins in the bark of spiritual knowledge. As the natural fire, O
Arjuna,
reduceth fuel to ashes, so does the fire of knowledge reduce all actions
to
ashes. There is no purifier in this world to be compared to spiritual
knowledge;
and he who is perfected in devotion find eth spiritual knowledge
springing
up spontaneously in himself in the progress of time.”
Bhagavad-Gita,
Chapter IV.
Contents
LIVING
THE LIFE
Letter One
YOUR
letter of ‘Wednesday is here; a good brave letter, and true all through,
covering
the ground. Yes, if we were quite certain that They were on hand always
to
pull us out of holes we walk into carelessly, or have made possible by past
neglect,
we would never become as They are. All the same we are helped, and in
the
right way, the way our nature needs, not necessarily according to the way we
assume
would be the proper one. If helped at all, it must be so. “Ingratitude is
not
one of our vices,” is Their written statement, and it is lived up to; the
very
best that can be done for us is done, and being done all the time. At times
we
may doubt, but this arises from the personal uncertainty, fear of some or
another
kind of consequence. We should take it that whatever arises is a
necessary
position for us to be in, in order for us to do further and greater
work
for Them. This must be, if we are true to Them; so, while doing all we can
to
make the way sure and clear according to our light, we step forward with
strength
and boldness because the Path is ours and Theirs. We lay our strength
and
our weaknesses on the altar of sacrifice. Does not the Gita say “Place all
thy
works, failures and successes alike, on me”? The fact that some are
recognized
as bad means their relinquishment, sooner or later. The reason for
this
seems plain; if we waited till we were saints, would we ever begin? We
would
not. So, recognizing this interiorly—if not in words—we go on and keep
going.
This is the gist of your letter, and it warms me up to have you write it.
This
is a school and everything that comes for us to do contains a lesson for
us.
‘We should not forget that, ever. What comes
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at
any time contains in it the thing we need; so whether it seems hard,
troublesome,
or pleasant, there is something in it for us. Also it is well to
bear
in mind that W. Q. J. says in the “Spiritual Will,” that the essence of
eradicating
the personal element lies in doing the things we dislike to do.
Fortunately
for us, we don’t have to hunt them up. They come to us right along.
If
we had to hunt them, we might let a lot of them go by, as not the right kind,
or
for some other reason. Being Arjunas, we have the battles ready to our hand.
There
comes a time in our development when work seems useless and irksome, but
W.
Q. J. says, “the disciple must work,” notwithstanding. I think that in the
irksome
work is the clearing up of Karma, and clarification of the sheaths. We
are
doing it all, bearing it all, for the Self. It is by the giving up of self
that
the White Adept becomes. That which galls, that which hurts, is the
personal
desire unattained, or feared to be unattainable. We know it very well,
but
find the pressure hard many times. We also know that “realization comes from
dwelling
on the thing to be realized;” so we have to keep on, and “dwell” as
much
as we possibly can. Every effort brings the time of realization nearer.
I
was amused at the remark of the lady, “If we could see on the astral plane, we
could
find there that H. P. B. made mistakes.” I would say, “Perhaps if we could
understand
English, our mother tongue, and could understand the simplest
information
in regard to a thing we had never heard before, and knew the very
first
laws of Occultism, we would keep silence, try to learn, and refrain from
showing
our ignorance.” This “parrot-talk” has a tendency to make me “tired.” I
have
heard it before, and I am not gentle with it as I am with other things. It
is
so unspeakably silly; I often quietly say things that tend to startle such
people
out of their goose-like assurance. (You have seen geese and heard them!)
These
people should be told to stop taking as a fact what other people tell
them,
and if they want to know anything, go study the history of the Movement
from
every point of view. We have done it, and are giving out the result, which
they
can
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verify
if they choose. What we are giving cannot be refuted in any way but by
that
history, assimilated and understood. We stand on the whole record, without
omissions
or interpolations. Of course, the study needs a modicum of power to
understand
the meaning of words and their application; if they have it not, then
they
would better follow some “leader” or another until they have acquired it.
This
is not their class.
When
the lady asked if never lectures on “what Theosophy is,” it would have been
a
great opportunity to have her tell what it is. I imagine she would have
exposed
her ignorance. Such people—many of them—think that talk about Lemuria
and
Atlantis, Parabrahm, the Logoi, Pitris and what not, is Theosophy; none of
them
understand even what they talk about. No very explicit information was
given
out by H. P. B., and there is none other to be had. The races are simply
sketched
so as to give a general comprehension of the history and nature of the
preceding
races; if we knew every detail about them, it would not help us any.
True
knowledge does not lie in the direction of book-study, as we know, and as
doubtless
you have told them.
The
— were asking last night in respect to the “Declaration.” I had said at one
time
that the very words were Mr. Judge’s; they evidently got the idea that he
had
“communicated” the Declaration to me. I told them that I had been looking
for
the right thing to put Out as a Declaration of Principles and that while on
that
hunt, you had sent me the very thing I wanted, further explaining that the
Messengers
had left all that was necessary for us, and that it was for us to
apply
the right things at the right time and places. thought that was rather
discouraging,
evidently thinking that we should have direction in ways and
means.
I tried to show we could not do any good, if directed in everything; we
would
not grow in discrimination, power and judgment; we would be but automata,
and
would never fill the necessary place. No doubt we would be helped by
readjustment
rather than direction, so we should not look for the latter, but
using
our best Theosophical judgment, move forward, feeling sure that if our
understanding
of the nature of the task is good,
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and
our motive pure, the right way will appear to us. Such would be guidance of
the
right sort, one that leads to growth. Should it be necessary to have
“direction”
at any time, we may be sure that it, also, will come. In the
meantime
we live and learn; and we should not forget that They and we are
working
for the future, and for the same end.
CONTENTS
LIVING
THE LIFE
Letter
Two
Glad
that you had such a good and large meeting, and that your courage increases
as
time goes on. You would not have believed a year ago that such progress in
the
work and in understanding could be made in the time elapsed. Think of the
numbers
of souls awakened and set upon the right path by going the way yourself
and
pointing it out to others. This is something that falls to the very few.
“Just
to thy wish the door of heaven is found open before thee, through this
glorious
unsought fight which only fortune’s favored soldiers may obtain.” The
kind
of fighting was not our choosing, but was and is that of fortune’s favored
soldiers;
the end of the battle is not seen until the enemy has surrendered. He
may
be defeated in one place to stand and give battle in another; so the fight
keeps
on because a soldier of the Kshatriya tribe has no duty superior to lawful
war.
War is his business, and he should find joy in the battling with
difficulties
presented to him to try his courage, to test his strength and
endurance.
“Make pleasure and pain, gain and loss, victory and defeat, the same
to
thee, and then prepare for battle, for thus and thus alone shalt thou in
action
still be free from sin.”
I
can readily imagine the troubles found in getting people to really study; as a
rule,
the necessity is not perceived, and this, I think, on account of the
present
methods of education wherein the soul and mind are considered as mere
recorders.
Is it not strange that plain statements are not grasped, that the
superficial
meanings of words are taken to be the applications of them? All
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of
which is chargeable to our modern educational methods. Most men think that
when
they have heard a statement made, they know it.
Some
one or two may wake up, among a number of those interested, and therein
lies
the hope; also we know that those who merely listen or read with attention
get
something in the way of a trend that sometime will develop into greater
things.
It is not labor lost, although results at times do not appear to be
commensurate
with the effort put forth. We make the effort, and the effort
brings
results: this is enough. We may not look for any specific kind of
results,
but keep on doing the best we know and can; this includes all proper
ways
and means open to us.
What
you say about Consciousness is right, as I see it. There is consciousness
and
its perceptions, the latter becoming more and more objective creations on
different
planes of matter on account of the Creative, Preservative and
Destructive
powers inherent in Consciousness, or, more properly, the Self.
‘Whatever
state of consciousness the Perceiver may be in, the things of that
plane
are for the time being his only realities.” It is all relativity and here
is
where the knowledge of the Real and the Unreal frees from bondage. The whole
universe
exists only for purposes of Soul. Soul is individualization of Being;
we,
as self-conscious beings, have to remain in the bondage of matter long
enough
to give lower segregated entities the necessary impetus toward self-
consciousness.
The majority do this work unconsciously, partly right and partly
wrong.
It is possible to do it consciously and free from attachment, as well as
rightly.
A
good comprehension of the processes is wise and necessary, for the sake of
others
who need to see that the way of devotion is not that of merely being
good.
The books of devotion contain the rules of war, the duties—individual and
collective—of
the warrior, the right conduct in the field. Moreover, they give
the
maps of battle-grounds where the foe is to be met, and tell how the battle
should
be fought—to win. All the works of the Teachers have their places, and
all
of Them had a particular work
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to
do. Those who think that the Teachers can be pigeon-holed— as some do—have
failed
to grasp the meaning of the Movement. We can see how the work of one
Teacher
so clearly and so beautifully complemented that of the other. You
remember
what H. P. B. wrote to W. Q. J.: “As you in America will prevail, if
you
only remain staunch to Master’s program.” There is no way under heaven by
which
we shall know that program except through the record left by those Two.
The
more we proceed on the line we are going, the more clear does it show itself
to
be according to the “program.
CONTENTS
LIVING THE LIFE
Letter
Three
I
am rejoiced that you find lessons in all these things that come to pass: this
is
the realizing of the meaning of life. Most people take it to mean eating,
drinking,
waking, sleeping, enjoying, doing business for gain in order to do
these
things—and learning nothing, frittering away opportunities, multiplying
difficulties,
avoiding by every possible means those things from which they
might
learn.
Our
attitude should be that if there is work and we can do it, we must,
regardless
of results; we know that the Law takes care of them, without thought
or
effort on our part, and with exactitude undisturbed by our sentiments. We see
that
and admit it, yet fear to trust, even when we know that there is nothing
else
that can be done by us.
One
finds spiritual knowledge springing up spontaneously within him, not because
of
his mental exertions, but because of his “attitude of mind.” “Place thy heart
on
me as I have declared myself to be, serve me, offer unto me alone, and thou
shalt
come to me; I swear it, for thou art dear unto me.” Krishna calls these
“my
supreme and most mysterious words”; he adds, “He who expoundeth this supreme
mystery
to my worshippers shall come to me if he performs the highest worship of
me,
and there shall
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not
be among men any one who shall serve me better than he, and he shall be
dearest
unto me of all on earth.” What determines it? Thought determines it.
Motive
determines it.
I
am glad that you wrote R— and put it up squarely. I think that was the right
thing
to do; if it hurt personal pride for you to do it, the hurt showed the
need.
A sore place like that is not right; some massaging will not do it any
harm.
The fact that you felt better after writing shows you knew that it was the
right
thing all the time, but hesitated, like the boy with the tooth and the
string.
The personality is what you say—a “peach.” It can play all parts, from
lord
of all creation to Uriah Heep, as its occasion requires, and the man is
involved
in its pretensions. But he learns, and some time Mr. Personality will
be
“out of a job”; “there won’t be no such thing”; instead, there will be a
whole
man.
I
can understand the trepidation that arises in such a transaction as you
mention;
one does not want to make a mistake because of the large loss that
would
be incurred, and yet one must decide to do or not to do. The nature of
your
business contemplates a certain amount of risk based on the probable action
of
others. It is a sort of gamble; probabilities are better in some cases than
in
others, but in any, there is no certainty to be obtained. To be able to
determine
accurately one would have to know all the converging factors, to see
them
all in their several courses, and this is not possible to us; so we have to
guess
on probabilities to a great extent. It is this uncertainty which un nerves
us.
We do not want to make a loss, and we do not want to lose a business
opportunity.
The only course left, is seems to me, is to determine whether it
would
be considered a fair risk; if so, we would be justified in taking it,
because
there is no way by which results can be absolutely assured. Our judgment
would
then be centered on the quality of the risk, leaving results to general
average—that
being all that we can do.
The
Conditioned is surely unlimited in its capacity for wrong action, but we
might
remember that the Unconditioned does not and cannot act. “The Self acts
only
through its creatures;” the
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conditioning
is collective. The conditioned has also to exercise its capacity
for
right action; its ascertained errors lead in this direction, and the
possibilities
are also unlimited. All being is conditioned, but in it there is
an
infinite variation. If we rise out of one set of conditions we are in
another.
The secret would seem to be non-identification with conditions of any
kind,
while working in and with those which on any plane surround us, improving
our
judgment and discrimination in regard to them all the time, as well as the
instrument
in use on that plane, giving the conscious lives of which that
instrument
is composed the right direction.
Had
we transcended physical conditions, we should not be trammelled by them,
would
not be in them, except by choice. Even then we could not do other than put
ourselves
under their operations and limitations, in order to gain a full
comprehension
of them in all their bearings upon those in that condition by
necessity.
We have to abide by the rules of whatever game we are playing; at the
same
time we may know better games.
It
is good to have that “touch of heart” which transcends time, space and
conditions.
I fully appreciate it, and you know that it exists on my part. Love
to
you and the highest success in your endeavors.
CONTENTS
LIVING
THE LIFE
Letter
Four
While
situations are not always agreeable, or what we would choose, yet they are
the
very apparatus by means of which we learn discrimination; you know that.
Seeming
misfortunes turn into blessings if taken right; this must be true if the
purpose
of life is to learn. Everything that comes is a part of life, and when
it
comes to us, it is a part of our life; so all must be right for us if our
object
is to learn. If people could only look at it in that way, they would
learn
more, get through with less friction, be happier, and, in reality, have
fewer
difficulties to surmount; the necessity for learning ceasing, no means are
drawn
to us for that
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purpose.
It is Karma, all of it, and as students we should realize and benefit
by
the knowledge. But it takes time for most to do so, and opportunities are
lost
and energy uselessly expended in the meantime. Our work is with ourselves,
however,
and we can do only what we can for others, giving them such
opportunities
as are beyond us to take; then they must choose. W. Q. J. said
there
are two things needed—to hold on firmly, and to have perfect confidence. I
think
therein lies the door to a safe refuge. (He used the words “hold on
grimly”—which
is more expressive of determination.)
It
is true that when we are relying on other things, we are not relying on the
law.
Yes, it looks a good deal darker than it really is. We have to grow
accustomed
to another kind of light, and we shall then see as plainly, or more
so,
than before. The very sacrifices made to relieve the trials of others are
also
tests for ourselves, and means of growth, growth coming from the sacrifice
of
the lower to the higher in every way, as well as on every plane of being. It
is
spiritual fire that burns out all the dross. At no time is the way easier,
but
it is sure, and the refining goes on. If we must go down, it will be with
our
flags flying, fighting to the very last. That is the worst that could
happen,
and even that is not very bad for us, though others might suffer because
of
our removal to another field. We may now regret the possibility, but then we
would
not, because no more could be done.
Also,
your thought that we are not deserted must be right. Too often we think
all
depends upon our effort and continuance; yet we must know that all these
things
are provided for, and there are always those who are near us, who see and
know,
and will never fail us, even though we have to go through the gates of
death
to get a wider vision and understanding. All the trial and training tend
to
pull us out of one place in order that we may lay hold of another and better
one,
when we determine to “suffer or enjoy whatever the Higher Self has in store
for
one by way of discipline and experience.” It is the Higher Self that pulls
us
into places and conditions that the personality would run in affright
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from,
if it alone were acting. It shrinks from the unknown like the steed, but
the
rider by spur, bridle, and encouragement makes it carry him where he desires
to
go, for he knows where food, shelter, and rest await both.
In
this work natures are intensified; good and bad come to the surface, but the
cleansing
process is gradual. Each must do his own work of elimination where
such
is seen to be needed; it is a process of purpose and discrimination, and
events
bring us opportunities. Wise are those who take advantage of
opportunities
and examine motives in the handling of events.
The
Law works in strange ways at times; it is never idle and it makes no
mistakes.
Let us rely on IT, for there is nothing else on which we may. If I
were
utterly worthless, your love and faith and courage would bring results to
you
just the same, and your sacrifice to an ideal bring out in you all that the
ideal
holds. And when it is Truth itself we seek and serve, nothing can dismay
us
or turn us aside. It is much to have gained this understanding—worth its cost
ten
thousand times.
CONTENTS
LIVING
THE LIFE
Letter
Five
You
have it right about passing from plane to plane daily but relating
everything
to the brain circle of necessity and thus losing the meanings. I
think
both a dwelling on the fundamentals and a giving it to others is what
produces
the best results. W. Q. J. says, ‘ it (the Will) is freed from the
domination
of desire and at last subdues the mind itself. But before the
perfection
of the practice is arrived at, the will acts according to desire,
only
that desire is for higher things and away from those of material life.” The
ordinary
events and duties of the day do become fatiguing and harassing to the
earnest
student by the very nature of the change of attitude and plane of
action,
and of the changes going on in the body itself; but this has to be
overcome.
The disciple must work, must do every duty, not in order to get it
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done,
but as though his whole interest were in it and it were the only thing to
be
done. This, you will see, is because desire is working in the new field.
As
to memory: you see that memory is a faculty of perceiving registration.
Registration
is there, but oftentimes remote from the plane of perception, the
impression
being pressed upward, as it were, from below. Physical memory can be
trained
to greater effectiveness, a close observation and notation of every
thing
and every circumstance being the principal agent. We have many careless
habits
of letting things impress us without definite notation. For instance,
people
often look at their watch and put it back in the pocket; then, being
asked,
“What time is it?” have to look again, being unable to tell. In such
cases,
the object was to see what time it wasn’t, and observation went no
further
in the way of notation. To carefully note things and not allow the
notation
to affect our proper course of conduct—that is, to note impersonally—is
studying
the hearts of men who make up the world in which we live; is studying
man
as a whole, in fact, for the whole is made up of the parts. Such an attitude
neither
judges nor condemns, but votes, in order to help understandingly. This
careful
notation works both ways, inwardly as well as outwardly, and tends to
effectiveness
of the physical registry. Motive counts in this as well as
elsewhere;
otherwise, it might descend to “peering about.” One sees without
giving
any indication of having done so, and without the slightest intention of
making
any personal use of perception so gained. When we can read the thoughts
of
others, such knowledge is never used to the detriment of others but ever for
their
benefit and with wisdom; like the saying of the Masons, it is “locked in
the
safe and sacred repository of the heart.”
I
think you have the understanding of “Look not behind or thou art lost.” The
context
says, “Kill in thyself all memory of past experiences.” If we do not do
this,
we live in them and rejuvenate them. Having in the past made a deep
impression,
while we have now increased our power of thought, they are re-lived
with
increased power and expression. Reliance on the Self— “That Thou Art”—is
the
way out. “As we admit the reality of the
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Higher
Self, we should embrace the idea, dwell on it day in and day out until
the
will and desire naturally incline to it and have it as the subtone or aim of
thought.
This process will make the line of influence brighter and better with
every
thought. When the influence grows strong it pervades the entire nature and
strengthens
as well as improves. It will give knowledge and also energy. This is
the
real and only road to the Masters, the Adepts, the Mahatmas.”
What
you say is true, that any other position than that of the Self is all the
more
disastrous because temporarily strong. Whatever a man relies upon, to that
he
goes; he, only, who relies upon the Self is not subject to rebirth. It does
require
an immortal courage to have an immortal point of view, and to hold to it
while
watching and guiding the lower forces in unity, for the Self of All. The
Spiritual
Will cannot act so long as there is any selfishness in the action or
the
desire for its results. The only way out is renunciation of self-interest in
the
fruits of actions, and while the perfection of renunciation may not now be
ours,
growth in that direction is always possible, and each modicum of growth
makes
for better attainment.
It
is well to have recognized that for a long time the hidden activity of the
spiritual
aspiration manifests most in the increased activity of the lower
nature,
and this may also mean in the circumstances of life. It is the hastening
of
Karma, which may be good quite as well as what we might be disposed to call ‘
Karma.
Good Karma is that which is pleasing to Iswara; bad Karma is that which
is
displeasing to Iswara—the best definition of the two kinds.
We
need not mind what we have not done nor yet what we have done. Have care only
for
what we are doing; so shall we best work and serve. Like St. Paul, we find
the
spirit willing but the flesh weak, yet the latter gets stronger all the
time.
It looks weaker than it is because of the higher standard of judgment we
apply
to it. Always the inner is the more perfect, and it is that which does the
work
of perfecting. He who seeth that all his actions are performed by nature
only
and that the Self within
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is
not the actor sees indeed.” Our Declaration says, “A truer realization of the
Self,
a profounder conviction of universal brother-hood.” We are beginning to
realize
what those words mean, and we realize it by teaching it and endeavoring
to
live it.
The
Perceiver having to be understood as changeless troubles a good many. This
is
because we identify that which perceives with its perceptions. Each person
has
what he calls his mind, but many think that the present attitude of mind is
the
Perceiver, although he had other attitudes at one time, and will have still
others
because He changes his mind as He perceives need for such change. The
mind
is therefore only his instrument for comprehending things and natures on
the
plane upon which it is used. That instrument can be strengthened and
improved;
it is and must be something permanent which uses, strengthens, and
improves
the instrument. The mind might be likened to a telescope in use by the
Man,
the Perceiver, in order to be able to perceive the nature of the things
about
him. He can act only in accordance with what He perceives through the
telescope.
If the telescope is not properly adjusted or out of focus, the
perception
will be out of true, and wrong action will follow. The Perceiver must
there-fore
learn, by experience and through the experience of others like
himself
with similar instruments, the proper adjustment and focussing of the
instrument
upon which right perception and action depend. If he became any
particular
perception or perceptions gained through his instrument, he would
immediately
lose all relation with other possible attitudes to be obtained,
together
with those that have been obtained.
CONTENTS
LIVING
THE LIFE
Letter
Six
You
ask about the Ego leaving the astral body. I think that the best
comprehension
of the subject can be had by analogy. ‘When one is said to be
asleep,
the Manas or mind is no longer receiving nor transmitting impressions
through
the body; he
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passes
into the dreamless state, where he functions as a spiritually
self-conscious
being until the cycle of return comes to function through the
body
again. Now if we regard death as a more complete sleep, a final one for
that
body, the Ego would simply cease forever to function through that body; the
linga
sarira or “form” astral would immediately begin to disintegrate, remaining
with
the body until its last particle, except the skeleton, is dissipated. The
Ego,
however, is no more tied to the one than to the other; the Kama Rupa, or
desire
form, aggregates itself from the skandhas or tendencies of the lower
nature
clothed in astral matter (not the linga sarira), and the Ego ascends to
Devachan
clothed in his highest essence. The Kama Rupa quickly or slowly fades
out,
according to the grossness of the nature of the man in life, but its
“seeds”
remain, awaiting the return of the Ego from Devachan. As the Ego while
inhabiting
a body, and during the sleep of the body, may ascend to Devachanic
regions
without hindrance by the fact of the existence of that body or the
desires
pertaining to it, so, after the death of the body, the Ego is not held
by
the disintegrating process of his lower principles, but may quickly pass
through
the kama-lokic (dreaming) to the Devachanic state. The kama-rupa is but
the
mass of desires and passions, abandoned by the real person who has fled to
“heaven.”
Yet, as some dream more than others and in different ways, there is a
period
of greater or less extent before the segregation of the kama-rupa is
complete,
before the Triad is entirely free. You will note that Mr. Judge
writes,
“When the separation is complete (between the body that has died, the
astral
body and the passions and desires) . . . the Higher Triad . . .
immediately
goes into another state.”
If
it is remembered that the real Man is the Perceiver of all states, the
different
states will simply mean his perceptions on different planes. When he
finally
leaves his lower principles or instruments, he has no further
perceptions
of those sorts, but has others of a higher sort. He never ceases to
perceive,
while in manifestation, on any plane; he simply changes the direction
of
perception. While occupying a body and during waking hours, he is affected by
the
stimuli received through the body; after the body
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sleeps,
he is affected by the repetition of the stimuli more or less during the
dream;
these die out and he is free as Ego on a still higher plane. At death
these
have a wider range, each of the lower principles beginning to disintegrate
immediately
upon the death of the body, for it was the field of their operation.
Body
of itself has no consciousness, no power of perception; it is the gross,
concrete,
earthly part with which we contact earthly things. One of the Teachers
wrote,
“Chelaship does not Consist in any kind of eating or drinking, in any
practices,
observances, forms, or rituals; it is an attitude of mind.” Another
Teacher
said, “Seek ye first the kingdom of heaven and all the rest shall be
added
unto you.” The reason for this is that it is the mind which is involved.
If
we resort to practices, then the mind is bent upon them, becomes more and
more
implicated in them, and as they are concrete things, the mind becomes of
that
complexion. Jesus said, “Be ye not as the Pharisees who make clean the
outside
of the platter.” The inner nature has a diet out of our thoughts and
motives.
If those are low or gross or selfish, it is equivalent to feeding that
nature
upon gross food. True Theosophic diet is therefore of unselfish thoughts
and
deeds, untiring devotion to the welfare of Humanity, absolute negation of
self,
unutterable aspiration to the Supreme Soul. This only is what “we can grow
upon,
and vain are the hopes of those who pin their faith on any other
doctrines.”
As
to bodily food. It is that which best agrees with you, taken in moderation,
neither
too much nor too little. If your Constitution and temperament will
permit
vegetarianism, then that will give less heat to the blood. “If from
illness
or long habit a man cannot go without meat, why, by all means let him
eat
it. It is no crime; it will only retard his progress a little; for after all
is
said and done, the purely bodily functions are of far less importance than
what
a man thinks and feels, what desires he encourages in his mind and allows
to
take root and grow there.” (H. P. B.)
I
am saying so much on this subject because experience has shown that it is so
easy
for students to slip into bodily observances and stay there; this is the
wrong
end to begin on. It is best
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not
to make any particular selection as to diet; take what best agrees with you
and
sustains your body best. There is nothing in vegetarian diet to create
spirituality.
The Hindus who have been vegetarians for centuries are, for the
most
part, degraded, and the better portion have as much difficulty as the
western
man in the acquirement of spiritual knowledge. Also, cows and sheep
would
be spiritual if such food had that kind of effect. It is the motive that
counts,
too, in anything. If a person stops eating meat in order that he may, by
complying
with that condition, attain to a development he has set before him, he
misses
the mark and has acquired a selfish motive for the line thus adopted.
Also,
of course, you should know that it has proved to be a real danger for
western
peoples, whose digestive organs have become habituated to a meat diet,
to
change to a vegetarian one. The trouble does not arise from weakness
following
lack of meat, but from imperfect digestion causing disease—due to the
retention
in the stomach of vegetable matter for so long a time that yeasts and
other
growths, including alcoholic fermentations, are thrown into the
circulation,
sufficiently to bring on nervous diseases, tuberculosis, and
manifold
other derangements. It is well known that a man who has melancholia due
to
systemia cannot expect to reach a high development in occultism.
The
first thing, then, is to have the right kind of thoughts; the other, and by
far
the least important, is diet, in which the main thing to be observed is, eat
whatever
will keep the body in the best working condition, so that it may be as
effective
an instrument for work in the world as possible. It is quite true that
the
foods of the present time are not ideal. In the future better products will
be
had, but they will come from right thinking; our present work is to think
from
a right basis and become established in that basis, and assist others to do
likewise.
From this will flow what is in accord with it, from within, outward—a
natural
growth.
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146
CONTENTS
LIVING
THE LIFE
Letter
Seven
No
one who sees his mistakes can be a hopeless case. The moment we see that we
are
deluded, that moment we are no longer deluded, although we may be surrounded
by
the consequences of delusion and have to work through them. Any trouble and
hindrance
come from self-identification With delusion and mistakes; this is the
delusion
of delusions.
The
way you are furnishing the motive power for the business is great. One feels
less
and less desire for the things of this world, but he must work. It is
Karma,
and Karma is Dharma—duty; duty, not ‘inclinations,” is what is required
of
us. The motive is duty, not love of the game as it is played; we would not
play
for love of it. But if we aspire to become as Masters are, we work as those
do
who work for themselves and for ignoble aims. We work just as they do, but
our
work is not theirs.
It
is well to keep the mind off the future as much as possible, as far as
results
are concerned, and to concentrate on the immediate work in hand; do that
and
the rest will follow and find you ready to go on with it—whatever it may be.
Above
all, avoid being carried away by the excitement of effort; be calm and
confident;
cultivate calmness and confidence; by them one preserves his best
judgment
and highest powers. Each day contains no more than a day’s work; each
day
contains so many hours for the appointed work; let each day and hour be
attended
to as it arrives. Avoid useless sacrifice of thought and effort;
conserve
energies; work without strain.
If
help is to come into the Movement we have at heart, the ways by which it will
come
are provided, and the opportunities will be presented. All we have to do is
to
take advantage of the opportunities, step by step, as they arrive, doing the
best
we know, but fearing no failure, courting no success. Keep the attitude “I
am
doing nothing” before you; it will serve to lessen the strain
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that
makes you tired. Take the position that everything is going to be for the
best,
and that your part is to perform whatever comes before you to do. It then
becomes
the performance of duty, and should arouse no more strain than routine
work.
And build no castles in the air: they cause only fear of their
destruction,
and in themselves are useless. Take what Karma brings you and make
good
use of it. Karma will bring to us what belongs, so there can be no cause
for
worrying over any future. There is need only that we hold all our powers in
readiness
to make good use of what is brought to us, and this is best done by a
quiet,
calm, confident performance of what we are able to do, day by day, from
day
to day.
I
am glad that M— is getting on right lines. Hope that he will get on a straight
line
of thought and action. So many mystical minds from their love of mystic
meanings
turn over the dust heaps of times when hidden meanings were absolutely
necessary,
and overlook the clear unequivocal truth which is before their very
eyes.
This is lack of discrimination. If they studied the work of the Lodge down
the
ages, they would know better than to spend much time on past efforts, the
only
record of which is found in the impress made on minds of the time, and they
would
at once take up the lines laid down in the present effort.
Yes,
it is war; but not against persons. War for the Truth— the eternal ideas,
the
eternal thought in the Eternal Mind; war against error, cant and hypocrisy.
When
the Eternal Verities are presented to the world, they are always presented
through
persons. Some worship or lean on the persons; others curse, defame or be
little
them; none of these look at what is brought forward and handed on. So,
too,
when error is pointed out, it has to be designated and names used to
specify;
again, the thoughtless see an attack upon persons. In an age of
“personality,”
the ordinary mind cannot see beyond it, unless care is taken on
each
occasion to explain it. The war is to help “personalities” to become
“living
souls.” It is the Mahabbarata—the Holy War. Ideas are ideas by whomever
written
or expressed; so, they can flow through anyone who is in the right
condition.
We find
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Theosophical
ideas in every direction, in all classes of thought, speech, and
writing;
pieces here and there are as good as any that Theosophy gives, but
there
is no synthesis. Theosophy is synthetic and spells unity in diversity, the
diversity
being only apparent, not real. “Meanwhile the world of real Occultists
smiles
silently, and goes on with its laborious process of sifting out the
living
germs from the masses of men. For occultists must be found and fostered
and
prepared for coming ages when power will be needed and pretensions go for
naught.”
When
we consider—as we must—that our individual lives stretch back for untold
ages,
and have an illimitable future, and that the present bodily existence is
but
one small aspect of that great continuous Being, we rise above the
temporary,
while acting in it, and, seeing more of the right proportions and
relativities,
are less involved or troubled by “what may come to pass.” This of
itself
is much to have gained; it gives the steadiness of the warrior in the
fight.
“Forget not this lesson, the spiritual man is in this world to get rid of
defects.
His external life is for this only, hence we are all seen at a
disadvantage.”
Looking at life from this point of view, everything that comes is
an
opportunity to be taken advantage of by that “spiritual man,” and in
everything
we find that “glorious unsought fight that only fortune’s favored
soldiers
may obtain.”
You
will remember what W. Q. J. wrote: “None of us, and especially those who
have
heard of the Path, or of Occultism, or of the Masters, can say with
confidence
that he is not already one who has passed through some initiations,
with
knowledge of them. We may already be initiated into some higher degree than
our
present attainment would suggest, and are undergoing a new trial unknown to
ourselves.
It is better to consider that we are, being sure to eliminate all
pride
of that unknown advance we have made.” We may all take comfort and
encouragement
from what is there said, for it may be especially true of those
who
are fired with zeal for Master’s work. Well, I will close now; grieve not,
fear
not, but cut all doubts with the sword of knowledge.
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CONTENTS
LIVING THE LIFE
Letter
Eight
What
you say about “incarnations like H. P. B. and W. Q. J. being evidently
governed
by conditions widely different from ordinary humanity” is correct. If
we
would look at the bodily H. P. B. as a mirror which reflected from above and
from
below as well, giving back to each who confronted it his own reflection
according
to his nature and power to perceive, we might get a better
understanding
of her nature. To the discriminative, it was a well of
inspiration;
in it the commonplace, the Judas, the critic, and every other saw
himself
reflected. Mighty few caught a glimpse of the real individuality. Each
got
the evidence that he sought. We have the Master’s words that the body of H.
P.
B. was the best that they had been able to obtain for many centuries. Those
who
looked at the body and its human characteristics got what that view was
capable
of giving them; those who looked at the mind behind got what came from
it,
in the degree of their comprehension; those who were able to look into the
causes
of things saw what their depths of sight gave them—more or less of Truth.
“By
their fruits, shall ye know them.”
The
Jews are still looking for a coming Messiah. It is very, very few who
discover
the “Presence,” and among them, even, the tendency is to relate it to
the
present times and surroundings only, and so miss the greater scope. Many
years
after such Visits, one here and there begins to see landmarks that
indicate
that “some one of importance” has been among the people; but they too
relate
everything to their “present time.” And so it goes, each “discoverer”
putting
his construction on the facts, while there results an exoteric
degradation
of Truth—a regard of events and persons, rather than an
understanding
of truths imparted; finally, someone else has to come, facing
similar
treatment. All the time, however, and each time, an impress is made upon
the
thought of the age and humanity gains a little: there is no other way.
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It
is interesting to turn to the “Esoteric Character of the Gospels,” by H. P.
B.
“Theosophists—at any rate some of them— who understand the hidden meaning of
the
universally expected Avatars, Messiahs, and Sosioshes and Christs—know that
it
is no end of the world, but the consummation of the age—that is, the close of
the
cycle—that is fast approaching.”
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was written November and December, 1887,
and
January, 1888. She said, “There are several remarkable cycles that come to
a
close at the end of this century
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nineteenth . First, the 5,000 years of the Kali-Yuga
cycle; again, the
Messianic
cycle of the Samaritan (also Kabalistic) Jews, of the Man connected
with
Pisces. It is a cycle historic and not very long, but very occult, lasting
about
2155 years, but having a true significance only when computed by lunar
months.
It occurred 2410 and 255 B. C. or when the equinox entered into the sign
of
the Ram, and again into that of Pisces. When it enters, in a few years, the
sign
of Aquarius, psychologists will have some extra work to do, and the psychic
idiosyncrasies
of man will enter on a great change.” This “great change” I think
can
be stated in three words:
Susceptibility
to suggestion, good, bad or indifferent. Look about you and see
if
this is not so. Are the “Messiahs” of today using suggestion? And was there
ever
a time when men should use their reason more than at the present time,
based
upon the widest possible consideration of facts collected for humanity?
Jesus
said, “Take heed lest no man lead you astray, for many shall come in my
name,
saying, ‘I am the Christ,’ and shall lead many astray.
If
any man shall say unto you, ‘Behold, he is in the wilderness,’ go not forth;
‘behold
he is in the inner chambers,’ believe them not. For as the lightning
(light)
cometh from the East, and is seen even in the West, so shall be the
presence
of the Son of Man.” The esoteric savior is no man, but the divine
principle
in every human being. What is needed is a knowledge of the Path that
leads
to Him or It. The foolish look for a “Man”; the wise look for a “Message.”
Few
know the Messenger when He comes, but it is possible for many to know a true
Message
by putting it to every conceivable test. The “Messiah” has come and
gone;
but
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He
has left the “Comforter”—His Message. He will return, but not for several
generations
of men. It is possible for men to get at the truth of these things
if
they will take the trouble to make the search in all sincerity.
H.
P. B. said, “Do not follow me nor my path; follow the Path I show, the
Masters
who are behind.” This she knew to be the safe course for all, for each
one
will judge of the words and deeds of a personality from his own standpoint
and
understanding, some under-rating, some exaggerating, and some with
indifference.
At the same time, for those who are able to see behind the veil of
physical
maya, there is recognition of those who are travelling the same path,
and
in that recognition, there is comfort and help which extends from the
smallest
to the greatest—a great band of brothers which includes the Masters as
the
Guides and the Consummation. “Whosoever does it unto the least of these,
does
it unto me.”
A
Siddha-Purusha (perfect man) is like an archeologist who removes the dust and
lays
open an old well which has been covered up by ages of disuse. The Avatara,
on
the other hand, is like an engineer who sinks a new well in a place where
there
was no water before. Great Men give salvation to those only who have the
waters
of piety hidden in themselves, but the Avatara saves him too whose heart
is
devoid of love and dry as a desert.
CONTENTS
LIVING
THE LIFE
Letter
Nine
I
think you have taken the right position in your letter and I like it very
much.
There are just two positions. One stands fairly and squarely upon the
Messengers,
Their Message, and the admission of Their knowledge as to the needs
of
the interim between Their appearances, that period being clearly stated by
Them
so that there could be no vain imaginings that we were left alone in the
world
and to our own devices. The other position holds that They could not see
ahead,
that They did what They could,
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and
left what They did to the tender mercies of the world and the imperfect
knowledge
of Their followers; that, in fact, there was no guidance in what They
left
of record, as to study, philosophy, and propaganda.
We
stand in and on the first position; there we are sure. The closer we stick to
it
and to what They left us, the nearer we will be to the lines They laid down.
You
will remember what is covered in that article of
W.
Q. J.’s on “The Future and the Theosophical Society”:
“There
must be adherence to the program of Masters. That can only be ascertained
by
consulting her and the letters given out by her as from Those to whom she
refers.
There is not much doubt about that program.” . . . ‘ This is the moment
to
guide the recurrent impulse which must soon come and which will push the age
toward
extreme atheism or drag it back to extreme sacerdotalism, if it is not
led
to the primitive, soul-satisfying philosophy of the Aryans.’ . . . “We must
follow
this program and supply the world with a system of philosophy which gives
a
sure and logical basis for ethics, and that can only be gotten from those to
which
I have adverted.” . . . “By our unity the smallest effort made by us will
have
ten-fold the power of any obstacle before us or any opposition offered by
the
world.” . . . “Our destiny is to continue the wide work of the past in
affecting
literature and thought throughout the world, while our ranks see many
changing
quantities but always holding those who remain true to the program, and
refuse
to become dogmatic or give up common sense in Theosophy. Thus we will
wait
for the new messenger, striving to keep the organization alive that he may
use
it.”
Our
friends may claim that they are affecting literature and thought in the way
they
pursue, but is it true that they could do so with any purpose or direction,
were
it not for those who stand by the program and uphold the standard of true
philosophy
and the scientific basis for ethics? Besides, it is recorded in
scripture
well known to our friends, “No man putteth new wine in old bottles,
lest
the bottles break and the wine be lost.” The inevitable result will be as
just
stated. Literature is not affected that way, nor
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religion.
Christianity is a “revealed religion”; its basis lies in the Bible
revelation,
and nowhere else; to change it, the true basis must be given without
pandering
to error; otherwise, there is only a change of error. We may well
remember
that a little leaven leaveneth the whole lump, and dispense the leaven,
leaving
the leavening process in both literature and religion to take its own
course,
as it undoubtedly will if we are true to our trust.
Theosophy
is for those who want it and for none others. Our standard is clear
and
unequivocal, and we may be able to help even old and sincere students by our
inquiries.
Either there is true knowledge or there is not; if there is, and we
are
assured in our-selves of it, let us assert it, maintain it, and let error
correct
itself. It looks hypocritical to me to get in with a lot of church
people
and pretend that we think just as they do, to say that Christianity is
just
what we believe, is, in fact, Theosophy, when what is understood by the
word
“Christianity” is antagonistic to the Eternal Verities, and we know it. Is
Theosophy
to be administered surreptitiously? If so, will the unfortunate
“patients”
ever know where they are? If they get a distaste for Christianity as
it
is taught, what will they have a taste for? We know where we stand and why.
Perhaps
the lack of any real success in all these years is a lack of real faith
in
Masters, as well as the attitude of being “poor miserable sinners” and
unworthy;
hence, the lack of strength of Conviction. If there is to be learning,
the
student must have confidence in his Teacher, and follow the lines he sets
forth,
or no good result can come. When he knows more, or thinks he does, than
his
Teacher, let him seek another more advanced. If one desires to teach
another,
there must be a “tone of settled conviction” to carry any weight. It
will
appear if the Teacher has any real knowledge. But this does not carry with
it
any more “authority” than the student accords, and in Theosophy could never
rightly
be imposed, as the appeal is to the reason, intelligence, and inner
perception.
What does it matter if the writer believes he speaks from a higher
plane
of knowledge than that with which the reader is
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acquainted,
if he seeks to impose nothing? is not the whole effort of students
to
acquire knowledge in order to pass it on? How can they pass on what they have
not?
Are there different degrees of knowledge, and are they to be recognized and
sought
after? To sum up in a nutshell: There are older students; without them
there
would be no younger ones, and no work done; this line runs from the very
youngest
to the Masters. “We are all alike and some different.”
CONTENTS
LIVING
THE LIFE
Letter
Ten
I
suppose it is inevitable that you should find yourself head over heels in work
on
your return home. It is a “muddy civilization,” and we have to wade through
the
“mud” of it; but there is comfort in the thought that we are not any of the
mud
and can go through it and look toward the end in view—the goal to be
reached—for
the sake of those who are hopelessly floundering. So, perhaps we
take
upon ourselves the muddiest kind of mud in performing the task we have
undertaken.
If we look at all the pressures and strains in this way, we shall
not
be discouraged by anything that may come to pass. In our course we have to
take
advantage of conditions as we may, and always of such as tend to the end in
view.
Is it not so that mountains are climbed? Also, we can reach the valley
only
by careful descent. Do we not thus climb and descend, figuratively, all the
time?
About
men and women “as such,” and the ideas which prevail with each in regard
to
the other: these must change, being based on physical differentiations and on
accentuation
of separateness mentally and physically. We have to look at souls
and
minds, regardless of the kind of body which envelops them, and get away from
the
hard and fast conclusions so common in the world. These differentiations are
not
at once to be gotten rid of, but a better recognition must have its
beginning,
and who should have this, most clearly, but those who see the Triad
in
every human being?
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The
present movement of women is such an assertion; it is neither a fad nor a
fancy,
but an urge of the rising cycle. Necessarily it must follow, at first,
the
ordinary lines of thought and action pursued by the men in general; but it
is
bound to work into lines which affect the home, the family, and general human
interests,
rather than possessions. Errors of judgment and mistakes will
doubtless
be made, but from them better judgment will come. No one can help the
restrictions
of time, place and circumstance; they should be recognized, and
what
is to be done, done as best may be under them.
Most
men are burdened with positivity, right or wrong; most women with
negativity,
right or wrong; both men and women having these qualities in
balance,
or approaching it, are nearer to the “double spinal cord,” which must
come
about in the race as a whole. I share your opinion as to women speakers in
general,
but I am not blind that there are exceptions, and I look for them, and
am
glad when I see signs of such in the work; for they can best help that side,
and
they can and do express a quality of devotion which mighty few men possess.
As
you say, not only much but all that was ever written was by way of
“pointers.”
Each soul is held by some conception, some interest, which he takes
to
be the "summum bonum”; the consideration of these is necessary in order to
lead
the mind from the unreal to the Real. There is no other way. Even those who
know
real things get caught up in the “turba,” the phantasmagoria that we create
for
ourselves, and have difficulty in reverting to the Real and Eternal—such is
the
strength of objective consciousness which begets the idea of separateness.
We
have to see and know all these classifications in pointing to the unity of
which
they are impermanent expressions. True it is that there are but few books
necessary.
“Let
me say one thing I know; only the feeling of true brotherhood, of true love
toward
humanity aroused in the soul of some one strong enough to stem the tide,
can
carry us through. For love and trust are the only weapons that can overcome
the
Real enemies against which the true Theosophist must fight.” “Let us all
draw
together in mind and heart, soul and act, and try thus
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to
make that true brotherhood through which alone our universal and particular
progress
can come.”
“The
number of true Theosophists is not legion. The ranks are not crowded. They
are
not to be known or judged by standards of the world, but by the strength of
their
convictions. They are one and all dead in earnest. They are those who
though
they may not have outwardly renounced, have inwardly relinquished, and
who
will be glad when the incidentals are swept away, and only the essentials
remain.
They are those who move from age to age invincible and eternal.”
One
asked me a question the other day: why, in view of our undoubted relations
in
past lives, are we placed in positions that are so difficult and so dark,
when
the obviously fortunate one was so near and so clearly defined. The answer
that
came to me was:
Long
ago you took a vow, one of the meanings of which was to step out of
sunlight
into shade to make more room for others.” We should remember that this
was
voluntarily done by the inner man, and that now, the very principles of our
nature
compel us to act, as it were, against our inclination. We should also
remember
the harder the battle, the greater the victory, and nothing but victory
will
suffice us. Yes, the present is the test; the past we will meet in the
future—that
present which has not yet ripened. Yet it is said that the process
of
development consists in the recovery of the memory of the past. This,
however,
cannot mean the sordid details of physical existence, nor would there
be
much concern whether one wielded a battle-axe, or what “part” one played in
the
various dramas of existence, but a something larger, finer, greater—the
memory
of the divine Ego, and those functions of our real life which go on
during
sleep.
It
is all lived out in the mind. Most minds instead of living and acting out
their
ideals in the present, and fulfilling their present known duties to
others,
waste most of their opportunities in memory and anticipation. To live
and
act fully and rightly in the present is the whole of life; the dynamic force
of
the brain would then act fully and rightly, and there would be no exhaustion.
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CONTENTS
LIVING
THE LIFE
Letter
Eleven
As
the work goes on and new elements are added to it, there must occur the
process
of assimilation. Each new nature is a new element and has its peculiar
effect,
but there is nothing in this to cause any surprise or dismay. All the
time
there must be the getting closer together of the “living germs”; this goes
on
while we work, each in his own way. Few of us have pleasure in the works
themselves
that are our Dharma, but we know we are there to do, and they are
there
to be done.
One
of the great troubles we make ourselves, I think, is the construction of a
mechanical
universe. And it will not work out to our satisfaction. This way is
swimming
against the stream. The Universe is guided from within outwards and all
possible
knowledge of “outwards” will give no real understanding. In trying to
gain
a knowledge of “outwards,” there is an exercise of what we are pleased to
call
the mind; but from what foundation and to what end? The problems that the
“mind”
has are before it here and now, and concern not what has been or what is
to
be. What if we do know all the laws and forces, all the processes; will that
fit
us any better to do whatever comes before us? The law works in us and
through
us; we are ministers of the law, and while recognizing this, while doing
our
best with what we have and see, further power and perception come. The
Upanishads
say that this “real knowledge is not to be gained by the mind, but by
the
subtle sight of the subtle—sighted”—---the Perceiver.
What
is your confusion about Mind? The Self only eternally Is. Now what are all
the
rest? Perceptions, I think; some permanent, being related to the Self, or of
the
Self; others, perceptions of perceptions and impermanent in that they are in
constant
change. The two classes or bundles of perceptions in individuals would
be
Higher and Lower Mind. Perhaps Higher and Lower Self would be better, but no
set
terms can give anything but approximations
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of
differences of perceptions. We may call what is perceived “matter,” or
“prakriti,”
that basis by which action may take place. It would seem that this
basis
is the general result of the interpenetration, interblending, and
interaction
of the perceptions of multitudinous classes of beings.
The
“mind” with which we work is just a bundle of perceptions of this physical
plane
wherein every idea held has a physical basis. Can such a “bundle” include
or
solve that which is the cause, or sustaining power itself? Each plane has its
own
mode or “mind,” and the only way by which we in lower manas can approximate
the
inner is by rising to that plane where the perception and the mode is
different.
Can it be wondered at that all at tempts to solve by brain-mind must
be
temporary hypotheses, one after the other discarded as we see its futility?
Yet
the very exasperation induced sometimes opens a door to us.
There
is a state of Soul as Spectator without a spectacle, also many states of
“spectacles”
more or less circumscribed. Spirit, I think, would not be the whole
of
any given class, although such a condition might be called “spirituality,” if
the
ideas were the eternal verities. Naught adheres to Spirit.
There
must be that Mind or Power to Perceive which takes in primal causes as
well
as subsequent effects; also that other circumscribed action which deals
with
minor causes and effects. Mind is the power to perceive, residing in the
Perceiver,
its manifold perceptions and possibilities presenting kinds of mind
and
separate ideas and actions. All spiritual beings are the same in kind,
differing
only in degree. Terms are confusing, but ideas may be had out of the
confusion,
if we adhere to the One Reality—which is both Being and Non-Being.
Each
has his own way of seeing and translating what he sees.
The
question as to whether one could, or could not, get benefit from hearing of
Theosophy
before death, depends on one’s ability to realize its truth; the mere
listening
to the words without realization or acceptance could have no place in
the
thoughts of the thinker. The karma, however, that brought the dying one in
contact
with those desirous of so helping, will bring him again in con-
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tact
with that knowledge and probably under better auspices. No effort is lost.
Our
love for others is truly shown in our desire to serve, and love is the great
bond.
The highest love that we can have for those nearest and dearest to us
should
be the standard which we should strive to hold toward our other selves—an
intense
love of humanity, one which seeks their highest good, which seeks
nothing
for self, but has all that fortuitously comes. “Friends for the future.”
A
mental change or glimpse of truth may make a man suddenly change to the truth
even
at death, thus creating good skandhas for his next life. But the karmic
effects
of the past life must follow. H. P. B. said that the Ego was drawn
before
birth to the scenes of his former life, saw the meaning and trend of it
all
and the karmic results that must ensue, and knows the justice of it. There
is
also the “summing up” after death—cause and sequence, and “Being’s ceaseless
tide.”
CONTENTS
LIVING
THE LIFE
Letter
Twelve
It
is well to hold the position you do—to maintain the true attitude of the
“higher
carelessness.” It makes no difference what ever what we do; how we do
anything
is what counts. And as there is always something doing, we have always
opportunity
to practice right doing.
It
is no good being anxious; all we have to do is to do our best with each
moment
and live it as it comes. “If the candidate has firm reliance on the Law,
he
will not have to wait too long.” In this way whatever comes will be right for
him.
We must take the position that whatever is right will come about, and while
making
use and taking advantage of every opportunity, feel that if what seemed
good
did not come our way, it was best that way for the main object that we
worked
for. In this case we preserve our best energies, and are neither elated
nor
cast down by whatever comes to pass.
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We
are apt to overlook the good we afford to others by our effort. Every one we
affect,
even in a slight degree, affects others, and no one can say what may be
done
for the future through indirect methods. There is much encouragement in
this,
and encouragement means a continuation of courage. We have but to keep on
in
the courage with which we began, for in all great effort there is sure to be
reaction;
and knowing this to be the Law, we are prepared, and never downcast,
but
like the song, “We wait for the turn of the tide,” and ride higher on it.
I
was looking over the magazine article you mentioned. It is interesting,
instructive
in places, intelligent and bountifully interspersed with diagrams.
It
gives the impression of great learning on the subject. But it speaks here and
there
of the Logos and His care of His children. Too much of the personal God
under
another name, thus leaving “His” poor, ignorant, sinful children none the
wiser
as to their godlike nature! The article made me think of the way the
Jesuits
side-tracked Masonry. They entered it, obtained its secrets, invented
“higher
degrees” to draw attention from what lay hidden in the original ones,
and
gradually made it innocuous, and incapable of leading to the knowledge that
they
feared. Much that is going on and has gone on in the . . . society has the
appearance
of leading into innocuous desuetude. This is the mode of working of
Brahmano-Jesuitical
forces, and the ordinary thinker is unable either to
perceive,
or credit it if warned. It is not believed that there are Dark Forces
and
their agents in the world, and that they war within that which they would
destroy;
that they dress themselves up in “sheep’s clothing” so as to be
unsuspected.
But it is too true. Every failure to establish the Wisdom-Religion
is
to be traced to the work of the Dark ones among the unsuspecting stupid
“sheep,”
who are appealed to through their weakness and led astray. There is no
panacea
for stupidity and ignorance but self-knowledge, discrimination; anything
that
leads away from them leads to desolation. Would that there might be some
way
by which eyes could be opened to a wise and proper consideration of all
things.
Yet, if one should publicly point out these things, “untheosophical”
would
be the least charge laid at his
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door.
All that we can do is to accentuate the difference between the Eye
Doctrine
and the Doctrine of the Heart with full exemplification. The . . . talk
glibly
of these, but in the words of Kipling, “what do they understand?” Those
in
that society who have the “heart-desire” may find that doctrine, but the mass
have
it not, and are kept from its consideration by every means.
Without
any conceit, you know it would be admitted by those who listen to you
that
it would be an easy matter for you to draw diagrams, and lecture on the
differentiation
of species, on the various Logo, Dhyanis, and classes of beings,
Rounds
and Races and so forth; but you know, and anyone can see, that if one had
all
these qualities at his tongue’s end, he would not be one whit better in
character,
nor would he possess any real knowledge—the knowledge that leads to
the
wisdom and power of the Adept. Intellectual acquaintance is well enough for
those
who are entertained by that sort of thing, but those who seek
self-knowledge,
who will not be satisfied with anything else, go not by that
road.
Self-knowledge is the first desideratum; the other is incidental, and
useless
without the first. The first requires whole-heartedness,
self-discipline,
constant service, unflagging determination. It is undertaken
only
by determined souls and continued by increased heroism—of such are the
immortal
heroes of the ages. The second can be followed by any schoolboy, and is
necessary
to some extent, as an equipment for the sake of others, but unless
subservient
to the first, it is useless as a means of growth. The general
tendency
is toward “intellectualism,” and it is easy to follow that line of
acquisition.
The effort should therefore be to present and practice the study
that
leads to growth, using the “process” only to assist the understanding. The
opposite
is too generally the practice. There are Theosophists in name and
Theosophists
by nature; they are different.
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CONTENTS
LIVING
THE LIFE
Letter
Thirteen
Your
statement of monthly expenses is not encouraging, but we have seen worse
conditions,
and with less in view to face them. It looks like “alone and
possessing
nothing” for us; but we can face all this without the slightest fear.
‘We
must trust absolutely to the Law, doing our conservative best as we go
along.
We have but to keep that work, which we see to be the Real work, going
through
thick and through thin; then, whatever comes will be right, and we shall
finally
see the right results for All, for it is “All” that we are working for.
Business
has been defined as “a lot of useless activities which we have created
and
now bow down to and worship.” But there are some we know who are heretics in
that
direction, and I like these best. Well, the world we live in is governed by
these
very follies, and we are here to hold fast and get going a crop of better,
finer
ideas. The fact that burdens are growing heavier cannot be accounted a bad
sign;
there must be in those to whom burdens come From an unused strength that
needs
exercise. We will have to take the Bible saying as true that “the burden
is
to the strong.” Too, it is well to know one’s strength, which cannot be known
without
using it. By and by you will know what you can do, and the necessity for
these
trials will cease.
In
answer to H— I am glad that you made it plain—and it cannot be made too
plain—that
there is absolutely no one in U. L. T. who “instructs and informs
other
members of what he or she gets as coming from Masters.” This is the safest
way
for all: point to the records and advise an open mind and an eager intellect
as
well as an unveiled spiritual perception. We have faith that “the Master’s
hand
is over all” and go the limit on that. I think that your letter covers the
ground
pretty well. The “writer” of the “extracts” in question does not care
what
is done with any
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words
he has written, so long as the sense and meaning is main tamed, the intent
preserved;
nor would he in the least object to the presentation of the ideas in
any
other way; in any event, no name is attached, nor recognition sought.
In
regard to the question asked. In the Voice it speaks of Kundalini as Buddhi,
considered
an active power—the power of that sheath in full operation.
Ordinarily,
Buddhi acts indirectly through Mamas in its lower aspect of action,
thought
and feeling, as they relate to the objective consciousness. In this
sense,
there-fore, Buddhi may be called passive; the power is there but
transmuted
into lower and divergent energies.
The
unitary idea in the septenary nature is to be had from the conception of
Consciousness,
or the Perceiver, using different vehicles for expression and
reception
on different planes. It is not waking nor sleeping nor Deep sleep, nor
Sushupti,
nor Turya, but just Consciousness acting in these various ways and
conditions.
We are That which perceives in these various ways. Consciousness is
One—the
ways are various. The Seer is unitary, but has many ways and directions
of
seeing. “Man” is not any of his principles, but they are “his” instruments.
These
principles or sheaths are made up of the “lives” of various kinds of
different
planes. The unitary idea is consciousness with power to perceive in
every
direction through appropriate evolved instruments. Like the God of the
Bible,
“Man” cannot be found out, for darkness surrounds his pavilion. “He” is
ever
behind every manifestation and expression, and is also Paramatma, the
Highest
Soul.
Unity
cannot be stepped down. IT ever is; IT is to be realized. Of course, it is
a
consideration of processes that is confusing with our present perceptions; but
it
is not so difficult to have a working generalization sufficient for our
present
purpose. The thing to be realized is Unity—the One, not separate in its
manifold
appearances. “That Thou Art, 0 Svetaketu.”
I
think that the word “Perceiver” connotes both individuality and that power of
perception
which is infinite. As individual, or as Ego, it connotes all the
experience
of the immense past. It is also Ishwara and Paramatma, for that which
perceives
has no limita-
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tions
to its possible field. The Perceiver rests in the Infinite and is always
behind
and above any and all expansions of perceptions. ‘Man” is greater than
any
mind he may have, for he is constantly changing it—and remains. The Soul
looks
directly on ideas; nothing comes to it but ideas, obtained through its
various
evolved sheaths. We can have no experience whatever, whether from the
bodily
organs, or by suggestion, unless an idea is presented. Ideas may come
from
objects, from words written or spoken, but our only real perception of them
is
in “idea.” We classify ideas because of an assumption of separateness, but
that
is not the true way, and the effort should be made to realize that the Soul
is
vision itself, and that it looks directly upon ideas.
There
are minds many, and many kinds of mind, but there is the Eternal Thought
in
the Eternal Mind—the world of Eternal Idea which is the world of True Being.
We
must bring back to the light of day the present sense of our divinity which
illumines
us in dreamlessness—where the “Spirit thinks not, yet thinking not, he
thinks,
for the energy that dwelt in thinking cannot cease because it is
everlasting.”
Study,
work and service are the means, with the motive of being better able to
help
and teach others. Doing all we can, we do all that can be done. There is no
use
in distressing ourselves about what we do not know; we find knowledge
springing
up spontaneously within us as we do our best with what we see and
know.
It matters not whether that which we consider as “we” gains or loses, so
long
as what should be done is done as best we are able. It is
desire—results-—---that
trouble us; they always will. The right done everywhere
is
ours. No learning is learning unless it leads to readjustment.
CONTENTS
LIVING
THE LIFE
Letter
Fourteen
What
you wrote about Karma is a splendid conception, to my mind. Karma is Law.
Those
who best know the Law are Karma, and others the directors of Karma in
varying
degrees. Knowledge
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of
it begins by performing that which comes to us as duty, simply because it is
duty,
and not in order to produce anything for our-selves. This practice begets
and
inculcates a recognition of Karma and use of and subservience to it. In time
we
do only those things that work for the general welfare. Masters are the
highest
expression of this.
In
order to make minds think, I sometimes point out that we know what has been
and
will be by what is now. We observe the law and sequence of years, seasons,
and
elements; this is knowledge, and lies outside of memory or prevision. In the
same
way we know reincarnation to be a fact without having any memory in the
brain
of this body. Some, however, do remember, that memory coming by the study
and
application of a true philosophy of life. The reasonableness precedes the
realization.
We know the infinitude of numbers but cannot demonstrate that
knowledge.
Changes
go on, and for good, with our efforts to apply the philosophy. Any
failures
made in such case are stepping-stones to success because followed by
undaunted
struggles upward. The efforts count and are registered in the
supersensuous
consciousness. Sometime they will be of quality and force enough
to
counter balance all opposition.
Your
letter conveyed to me the impression that G— held in his mind too much of a
condemnatory
attitude as to the deficiences and failings of others; perhaps not
altogether
condemnatory, but contemptuous, and that it was general in its
application.
My remarks were addressed to this, not to him as a person, and not
to
you.
I
think that much of the failure of “old-timers” in study and knowledge of the
meaning
of Theosophy and the Movement lies in not realizing how necessary it is
to
apply to ourselves the criticisms and judgments we so freely apply to others.
And
in saying this I do not say that I am free from these faults. I only
recognize
that they exist and need correction. So, from that point of view, it
is
not desirable to let the mind become of the shape and mirror of undesirable
things.
Then it is not easy to avoid a contemptuous, if not a condemnatory
attitude
toward others,
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which
engenders a sort of pride by comparison with our own attitude or what we
imagine
we would have done under similar circumstances. This is all detrimental
to
the performance of our own duty, and to our progress on the Path of
Compassion.
Errors have to be recognized and avoided, and pointed out to others
when
necessary; but there is a wide difference between that and mere gossip.
I
have found that the knowledge of many “old-timers” consists of just such
things.
They give them forth to new adherents as evidence of their knowledge of
the
Movement, the Society, and by implication, of Theosophy. This is not wisdom
nor
is it good for anyone, and it certainly does not help Theosophy. Of course,
here
and there all the crimes in the category have been committed by members,
though
the majority were good, according to their “lights,” and well-meaning,
but
ignorantly misled by their misconceptions, desires and passions, sometimes.
For
all honestly striving with their enormous difficulties, we should have pity,
sympathy,
charity; we cannot do this if we mentally reproduce the opposites,
weighing
the act and actors in the balance of the mind.
You
will run across more of this as “old-timers” drift in with their mental
accumulations,
so I wanted you to assist them to dump their encumbering load and
to
take a fresh cargo of good material. I would gently discourage them from
making
that kind of mental picture by paying little attention to it, and by
presenting
present time and opportunity.
CONTENTS
LIVING
THE LIFE
Letter
Fifteen
Pressure
is pressure, no matter what the immediate means. Things going so hard
in
so many directions looks like a settling down into place—getting firmly
fixed.
Of course our attention to outside things and the pressure of them must
affect
all others interested to some extent. It cannot do much so long as we are
internally
firm and calm. Taking this position as you have and do,
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matters
will find their own adjustment naturally. We see a thing to be done, and
we
try it out in the way most ready to hand; it does not go that way; then we
try
another and another until the way is found.
No
duty, of course, should be neglected; we have such by natural law and by
agreement,
and we should faithfully fulfill them until they leave us; we must
not
desert them. By doing our duty by every duty, we work out our Karma
fulfilling
the Law, and are thus made fit for higher duties. W. Q. J. said,
“Duty
is the royal talisman; duty, alone, will lead you to the goal.” We must
place
an absolutely firm reliance upon the Law, doing that which is nearest to
us
first, and then what is farther away. It is not what is done, but the motive
in
doing it, that counts; so we have to watch well our motives; if the motive is
right,
anything we do is right, and every duty is equally great. If the right
course
is followed, there will be time and occasion for all duties and none will
be
neglected.
Also
we are warned against considering our own progress; first, because that
kind
of thought is personal and actually prevents progress; and second, because
our
real progress being in the inner nature is only discoverable by results, and
these
results may even appear to us to be the opposite of progress. Thus all
thought
of our own progress should be dismissed from consideration. The line of
duty
is the right line, to which must be added a Theosophical education, because
that
assists us to distinguish between what is duty and what is habit or mere
inclination.
UNITY, STUDY, and WORK should be the watchword. We should be united
in
aim, purpose and teaching; to do this we have to accept all others on the
same
basis, who, under the Law of Karma, are drawn together with us. Each should
endeavor
to learn as much as possible so as to be the better able to help and
teach
others, and in so doing gradually eliminate such defects as present
themselves
in the course of study and effort. Hence, we have to hold the
greatest
charity for the faults and weaknesses of others while striving to
accentuate
the good in ourselves, and in those who seem weaker than ourselves in
some
respects. Unity brings an irresistible energy;
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study
and its application in work gives us the knowledge of how best to apply
the
energy aroused; but the motive of our study and work must be that we may be
the
better able to help others to attain—not that we may climb.
Yes,
true knowledge is synthetic, and when we are truly at tuned, perception
through
any one channel would give us the sum of the attributes so perceived.
This
synthetic ability has to grow little by little toward a perception of the
“one
sense” through any of its divisions or channels. The holding of this idea
tends
toward that growth, for it is consciousness, or the Perceiver, that is the
Knower.
Everything
is reducible to states of consciousness; every feeling has to be
traced
to some one experiencing it. Consciousness connotes all. There is
universal
feeling and relative feelings. Feeling might be taken to be the effect
produced
or perceived on any plane and depending on the relative or universal
nature
of thought, as the case may be. We could not have a thought without
feeling,
but feeling has many grades, depending upon the fineness or grossness
of
the sheath upon which the Will acts; for, it seems to me, Thought and
Ideation
are one and may be applied to any plane, while Will is the dynamic
energy
of thought or idea.
You
are right about “the swing back of consciousness from higher states”
reacting
with force upon the lower states and arousing them; knowing this, we
gradually
subdue the lower because such is our desire and intention. No doubt we
all
fall down from where we see we ought to reach, and that is not to be
wondered
at, since the inner is always more perfect than the outer. But the
great
thing in it all is that such seeing makes us increase our efforts. We need
not
worry about our failures or successes, for if we worry about failure we are
thinking
of success, and if we worry about success we are thinking about
failure,
in a squirrel wheel-round of action. We can take the advice to “be up
and
doing” and forget the rest, only remembering at the moment of action all
that
is necessary for the act. All of us have to persevere in perfecting the
instrument
by removing the barriers erected by
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the
personality. The Path lies up-hill all the way, brightened by the
consciousness
of doing right. Now more power to you; all these trials and
obstacles
are but strengtheners for us—beneficial exercises. We play the game
knowing
what it all means.
CONTENTS
LIVING
THE LIFE
Letter
Sixteen
Your
letters are ‘ meditation” and “good medicine.” Just hold to what you have
expressed.
It is not easy but every effort counts; the failures do not, and all
the
time there is progress. If we could only see our true destiny, as W. Q. J.
puts
it, we would not consider the events of life as anything but opportunities.
Not
one thing can come amiss to those who so see. If we find that suffering,
stress
and strain are our lot, we may also see that they afford opportunities
for
strengthening; and who should be better able to bear them than ourselves, in
view
of what we see and know to be true? As we carry these burdens we help the
whole.
Our work is constructive with the right attitude toward all things. With
the
right attitude toward all things, all that we do is constructive. We may not
be
enamored of our own proficiency—we may see many deficiencies—but we can help.
The
fact that we find ourselves of admitted help to others tells the story, and
as
we help we are better able, all the time.
Of
course, the instruments we are working with are not strong; they are what the
race
into which we came provided us with, and they are what they are and the
best
we have. We all can see their limitations but we can push them to the
limit,
“and then some,” and still know that the end is not to be found. So while
we
are working to the best advantage possible as we find things, we are always
moving
toward a better efficiency and bound to get there. You remember what W.
Q.
J. said in that convention address: “The society was founded by those who
were
determined to succeed.” Well, that is our determination, no matter how long
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it
takes, nor what we have to undergo; we look for nothing less than success.
And
we have the inner knowledge that “the Master’s hand is over all,” and can
reverently
seek His guidance and enlightenment in full confidence that “in the
hour
of our need the Lord will provide.” Having confidence in the knowledge, we
do
not set any particular ways and means, but await the movement of events to
point
out both. “With patience and full reliance upon the Law, the candidate
will
not have to wait too long.” We rest on that.
A
Kshattrya is none the less a warrior when wounded, as long as he resolves to
fight.
Such a “jolt” as you describe was meant in kindness, and for your
betterment
according to the minds of those who gave it. Something must have
impressed
itself as an impairment of an ideal instrument upon their minds. It
does
not matter if the things were small or great in themselves; it only matters
that
they aroused certain effects and detriments in the minds of others. In the
enthusiasm
of our effort and the greatness of the subject smaller lapses escape
our
notice; when such are called to our attention we should eradicate them. They
may
be tricks of speech and beneath notice in relation to the real meaning
intended
to be conveyed; we may even see that the attitude which objects to them
is
hypercritical; yet we are bound to remove to the best of our ability anything
and
everything that puts a bar—detracts attention from the main thing. Then
again
“any old” jolt is good; that which feels jolts is the personality, as you
know;
we get a reminder that there is still work to be done upon it. We have to
avoid
all kinds of offense, real or imaginary. I do not think one would need to
spend
much time on such reformations; it would not need more than the admission
that
they are needed. So long as we do not admit that they are needed, we shall
be
resenting the reformations and making no headway. So when things come, the
way
to do is to conform, not necessarily reform, remembering St. Paul’s saying,
“All
things are lawful but not all things are expedient.” It depends on what you
are
trying to do. You have got it right, and I take your letter just as a
setting
down of things in order to get rid of the pressure. There is a law of
our
being
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underlying
this; the Chela’s Daily Life Ledger and the Catholic confessional are
based
upon it. We have to meet conditions as they arise, and need not worry
about
those that do not confront us. We have, of course, to act prudently on the
line
of what we have in view, but anxiety should be absent from any act done to
the
best of our ability. I know all you would do if you could; you have done and
are
doing all you can; what more can be done? I know that it has been very hard
for
you; it is harder now than it has been, but in a different way. By-and-by
you
will be so firm and hard that nothing will “feaze” you for a minute, and
that
time will find the full play of your energies on whatever is to be done.
Now
good night to you. Be happy as those who live for happiness alone, and
accept
all blessings possible.
CONTENTS
LIVING
THE LIFE
Letter
Seventeen
I
should like to meet your Mr. C. The statement that Theosophy ‘ in anything
needs
straightening out. There are a lot of self-satisfied Theosophists who
never
use the words Theosophy, Reincarnation and Karma, yet who would doubtless
call
themselves Theosophists. The excuse generally given is that Theosophy has
been
“discredited,”—as if such a thing could ever happen. It is no doubt true
that
many people calling themselves Theosophists have by their folly given false
impressions
of what Theosophy stands for and means, but that should induce in
all
Theosophists more strenuous effort to correct the falsities and put the
philosophy
in its true light. If there were more Theosophists of the latter kind
there
would not be so much of false impression; so the moral is to swell the
number,
instead of helping the enemy by withdrawal, or retreat, which is the
course
of the ill-informed, the coward and the traitor. What he should have said
is
that some Theosophists, or members of the Theosophical societies, believe in
a
big being—the “Logos,” in the sense that he implied. But he may
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have
the wrong conception of what they believe, and may be imputing to others
his
own belief and misunderstanding. There is a wide difference between “big
being,”
in the sense of a “personal god,” and the Logos as set forth in the
Secret
Doctrine as a “being”; between the conception of “Jehovah” of the Bible
and
the churches, and the Logos as a collection of beings of many grades in
posse—considered
as a “being” only because assembled together in one stream of
evolution,
and necessary to each other for further experience.
No
doubt there is a school of “Occult Arts” in the Catholic Church, as he says,
but
there is certainly not a school of Occultism in the sense of the Lodge of
Masters.
It is not only not probable but impossible for a school, whose motive
is
selfish in basis, to aquire spiritual powers of the higher order. “The least
taint
of selfishness and the spiritual is turned into the psychic and dire are
the
results.” One might remain in the Catholic or any other church and be a
Theosophist,
but it would mean that he was only ostensibly a Catholic. One might
be
there with knowledge and for some purpose other than perpetuating that malign
system.
To be really and truly a Catholic and a Theosophist at the same time
would
be like going in two directions at the same time.
His
saying that H. P. B. made mistakes is a pitiful attempt to drag her down to
the
level of his own ignorance. It might very well be that she (He) purposely
laid
herself open to a charge of errancy in unimportant things, in order to
prevent
dependence upon her “as a person,” but I for one do not believe that she
made
one single “mistake”; but that everything that she did was intentional, and
with
a beneficent end in view. It does not make any difference what A— or Mr. C—
said
about H. P. B.; the value of both are identical—guesswork. “Those who do
not
understand her had best not try to explain her; if they find the task she
laid
down too heavy for them, they had better leave it alone.” These are
Master’s
words, and their repetition at times would help to eradicate wrong
impressions.
It is quite true that we may be too insistent in speaking our
beliefs
in regard to H. P. B. and W. Q. J., for that course followed
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incontinently
would serve to arouse opposition in some and a supposition in
others
that belief in Them was a sine qua non—either of which would defeat the
end
in view. One’s own conviction may be given when found advisable, and the
reasons
for it presented; just as in the Ocean, the Masters are presented in the
very
first chapter. For without Them as the Custodians of Ancient Wisdom, to
what
could we assign the existence and appearance of Theosophy? It is the
Message
that the world needs, and in consideration of that, the question as to
who
brought the Message naturally follows. Understanding of the Message brings a
comprehension
of the nature of the Messengers. Otherwise, H. P. Blavatsky and
William
Q. Judge might be considered as “just people like ourselves,” and as
liable
to error.
The
kind of Theosophical education that is needed is one that will not feel
bewildered
by any turnings aside of individuals, no matter how high or advanced
they
may appear to have been. All prate about the “original lines”; what are
they?
‘Well, W. Q. J. wrote after H. P. B. had gone, that we must go to Her and
the
Master’s letters for the “program.” It is not laid down in schedule form,
but
it is there and can be found by anyone who is anxious to follow the program.
The
course of the Theosophical Society and Theosophists all along gives evidence
that
it is possible to drift onto some sandbank of thought, some finality, and
stay
there even when exceptional opportunities have been had.
Well,
it does not do to be “cock-sure,” but to be ready ever to revert to the
Source,
the Message, the plan as far as outlined; with that readiness, every new
development,
event or change— whether in persons or things—is taken into
consideration
in relation to what has been recorded. If “intuitions” do not
accord
with that, then it is wise to stick to what the Messengers laid down. The
mysteries
of lower Manas are great and many.
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CONTENTS
LIVING
THE LIFE
Letter
Eighteen
Glad
that business keeps up so remarkably well. It is a good sign, as is your
success
under all the circumstances that stood in the way of it. We need not
expect
disaster because we are endeavoring to do right, though if disaster
comes,
we know it is not from our endeavor, and we keep up the endeavor in full
confidence.
Help comes on all planes of being, and must, if unity means
anything.
Also, working with the Law and from within outwards, improvement and
strength
must follow in every direction. There is good reason to take more
courage.
As
we aspire and work for Theosophy, the nature changes, and what would not
affect
the man of the ordinary way of thinking is found to react upon us in a
marked
way. When this occurs, we should endeavor to find that particular cause
in
our thought and conduct so as to be able to prevent repetitions if possible.
The
thought and effort in this direction will finally bring us to a point where
we
are able to resist the impulse arising from desire and anger. We may plan,
while
living in a house, a much better one; from perceived defects we will build
better
when the time for building comes. As thought is the plane of action, the
proper
thought will bring about concordant action in its own good time, even if
we
have to await a new body for it. But there is no saying what changes may come
about
in the present body; we have to live on and think and do.
People
have to be encouraged to take hold, in the hope that for their own and
humanity’s
sake they will “stick.” It would not be helpful to discourage them by
presenting
the difficulties that we know will confront them; when such
difficulties
do arise we have still to encourage them by pointing out what the
great
Ideal means. Some fall away for a time, coming back when they get new
strength
and determination; others ignominiously retreat and lose their chance
for
this incarnation. But there are always others,
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and
for them and for the faithful—“the living germs among the masses of men”—we
work
on without discouragement. “To have started one soul in the right direction
is
an opportunity not given to many.” We have had and improved that opportunity
to
the best of our ability. In all we are building for the future—we work in the
present
for the future.
You
know how I feel about going to churches and other meetings where duty does
not
call and where you are not in sympathy with the prevailing ideas. It does no
good,
and only opens the door to possible hindrances which affect all those in
the
same line of relation with you; so, even if indifferent to personal results,
there
is the other more important view to be considered. Where it is a question
of
duty it is a different matter, there then being nothing of the personal in
it.
As to the other meeting, am not surprised that you felt a pressure in the
room
where that aggregation of class-minds was. You did well not to stay and
would
have done better still to have kept away altogether. Nothing is gained by
going
to such places and no good can be done to minds whose sole idea of
existence
is physical betterment for themselves as against others who appear to
have
that betterment. It is easy to learn the lines of thought of such people
from
the papers and other literature. Besides, there is danger of certain kinds
of
infection, as you know. One of the strange things noted during the past
twenty
years is the fact that students—so many of them—have thought that the
warnings
were not meant for them, but for others; have disregarded them, and
then
wondered at occurrences of an unpleasant nature, and at their lack of
progress.
It did not show an appreciation of the fact that such warnings are
statements
of Law, and of value, or they would not have been said.
The
question as to whether we “should change the vibration from pain to
pleasure,”
arouses the counter question, “Why should we desire to?” The object
of
life is neither pain nor pleasure, and making that object merely the avoiding
of
pain is to be as nothing but a rationalized animal. Pain is what we feel of
the
cry of the “lives” that are afflicted, and need attention to have the cause
removed
intelligently so that the course of all may run smoothly.
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To
desire to drown this cry would not be wise, but foolish. Conscientious
medical
men use opiates only when absolutely necessary and then only for a
temporary
relief while effecting a cure of the trouble. A mental ‘dope” is
equally
objectionable, supposing it could be done. But this is found to be the
case:
those who seek pleasure feel pain more keenly than those who accept what
comes
as guides on the way. And it may be safely assumed that those who seek
pleasure
and fail to see the lesson of pain have not the power indicated in the
question,
however much they may desire it; for desire is not a condition, nor is
it
knowledge.
Well,
it is Mahabharata, the Great War. We have waged it before to some purpose,
and
will continue to wage it to greater and greater purpose, with added power
and
knowledge as lives go on. It makes all the difference in the world to have
this
outlook and purpose.
CONTENTS
LIVING
THE LIFE
Letter
Nineteen
The
only storms that really affect us are those “inside.” Of course, being human
and
having bodies that act and react to the “within” and the “without,” we feel
these
effects; but we know them to proceed from the “qualities in nature” and
are
able to take the wise advice of Krishna that they “come and go and are brief
and
changeable; these do thou endure, 0 son of Bharata!” It seems to me that B—
is
in a state of complaint and, being so, the intuitive perceptions are not so
keen
as they otherwise would be. But this all will pass away. It is in fact
nothing
else than an exhibition of the despondency of Arjuna, although it
probably
will not seem so to B—. In such cases everything appears to be wrong
and
all things futile; but knowing it all to proceed—not from the outside
affairs
which merely give the occasion, but temporarily from within—I place no
especial
importance on it, save as an expression of the then feeling. All things
may
not come out just to our liking, but we should know better than to expect
that,
or
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find
cause for complaint in it. All this brings unnecessary strain not only to
B—
but on others intimately concerned.
What
you said to C— was right, and he ought to know that there was and is a
definite
purpose in U. L. T. It is not a “one man-business” but a
One-Truth-business.
There will be plenty of writing for the “man in the street.”
There
has been much, there is much, there will be much; but where does it leave
the
“man”? Just where it found him—“in the Street”! Those who are inclined that
way
will do that sort of thing; but where in all the societies, and by all the
writers,
is there to be found clear direction or a sound foundation to build
upon?
Well, we know our work, and what we have set out to do. To us the way is
clear
and we ask no persons to accept our way if they see what to them is a
better
way. Let C— do what he will do that is consonant with our work. But what
is
most necessary at the present is the putting into the hands of the public the
writings
of H. P. B. and W. Q. J. which have been obscured. We are following the
lines
of W. Q. J. in particular because they do not diverge from H. P. B.’s, but
strengthen
and confirm them. As well they make simple for “the man in the
Street.”
C—
thinks that we have lost sight of the “Second and Third Objects” because we
do
not mention them particularly. We have not. The second and third objects are
pursued
by some, and never were obligatory on any member’s acceptance. The U. L.
T.
is an exoteric body and sticks to the first object—a “Nucleus of Universal
Brotherhood.”
The second object is sufficiently covered in the readings from the
Upanishads,
Voice, Gita, etc. The third object is “to investigate the
unexplained
laws of nature and the psychical powers latent in man”; but
“investigate”
does not mean experiment. There are warnings galore about the
latter.
It
is good to hear that the Thursday meetings, while small, have a stronger,
better
feeling and tone. With the devotion that we know is there this must of
necessity
be, and strength and tone coming from within—from the heart—must reach
outward
in all directions and make the instrument a better and better expression
of
that harmony. M— as an exponent will change as time goes on.
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His
natural manner is inoffensive, perhaps apologetic at times. As he obtains
what
might be called a “deadly certainty” it may be he will approach the “calm,
quiet
movement of the glacier” which with the genial warmth of the sun will
prove
effective. All natures have their purpose and uses. It is the fire of
conviction
that gives each its highest efficacy.
I
think as students become more earnest and closely allied to one another and
the
work, ideas flow from them to the one speaking. The speaker sees it in
another’s
mind, unconsciously, perhaps—but truly so. The intercommunication
between
minds is much more common than supposed, both for good and bad. The best
strength
comes from the Masters when the mind is centered on doing Their work;
this
opens the channel between Them and us. “Thought is the plane of action”;
all
else are results.
What
is this about “looking for orders”? They should know better. Students
should
look about to see what they can find to do—find ways, methods, and means.
It
is certain that if one looks for “orders,” he is depending upon authority and
direction.
The right way is to go ahead and if it is not right, the wrong will
be
pointed out. It would be well if such would take a more active part in the
meetings,
get more and more able to carry them on. No doubt they will do this,
having
begun.
There
is a getting closer together among “the faithful,” and this of itself has
its
effect upon those about us, as well as upon others not so near. Union and
harmony
is the secret of strength. So the nearer and closer we get in thought,
will
and feeling, the more power will flow from us as a body, “till we saturate
time
and eras, that the men and women of races, ages to come, may prove brethren
and
lovers as we are.”
CONTENTS
LIVING
THE LIFE
Letter
Twenty
In
your last, you question about memory. Memory is a large field. That which we
call
“memory” must belong to “being” and relate to experience—in fact, it might
be
said that “memory” and
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“being”
are synonymous, considering in this view of it that ‘ is the result of
experience
not necessarily remembered or recollected. It is also said that
memory
of past lives is recoverable, so that there must be a plane of memory not
accessible
to us in our present plane of action. Yet these memories are of other
lives
such as this one. Remember that every sound in the visible world awakens
its
correspondence in every one of the so-far developed elements; so, by
inference,
every thought on this plane awakens its correspondence on inner
planes.
The real register, then, must be in the more ethereal and more permanent
substance.
The physical brain does not retain all the multifarious impressions
received
by it, for it is in constant motion and change. While some impressions
which
are constantly repeated appear to reside in the brain itself and to be of
ready
access, others, not repeated, fall below the line of perception and have
to
be recalled through association with some other present idea. H. P. B. said,
“there
is a constant telegraphic communication going on incessantly—day and
night—between
the physical brain and the inner man.” The brain is such a complex
thing,
both physically and metaphysically, that it is like a tree whose bark you
can
uncover layer by layer, each layer being different from all the others, each
having
its own special work, function and properties.
Each
plane has its own tablet of memory and produces the appropriate effects on
any
other plane—being accessible, in fact, but not perceived on account of other
predominating
perceptions. Memory per se must be on all planes of being, each
plane
producing “kinds” of memory, or such as relate to that plane only, in
which
case it is “being” on that plane. On all planes “memory” must be the power
of
reproducing past experiences; it is manasic because creative; on the highest
manasic
plane there is said to be neither past nor future but all in Present
Creation.
The Soul is vision itself. Would not the highest memory be superlative
vision?
The Seer is in no case the things he sees.
I
am astounded at the infernal practices you speak of that the “New Psychology”
follows.
One might as well give tests on the action of hasheesh, opium, whiskey
or
any other thing that causes
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abnormal
accentuation of the organs and seats of sensation as those “emotional
tests.”
No wonder the girl fainted! If the students themselves or their families
cannot
be made to see the wrong and folly of it all, they cannot be helped, for
these
“professors” are in the ascendant and no layman’s voice would be listened
to.
The papers lately gave an account of experiments in observation of the
“human
aura.” The medical men were greatly interested in the wonderful discovery
and,
marvelous to relate, saw in it “a new mode of the diagnosis of disease.”
Was
it not said by H. P. B. that “the psychic idiosyncrasies of humanity” would
undergo
a great change?
You
say that our attitude toward these things seems to many like “condemning”
others.
It is the duty of esoteric students to unmask error and hypocrisy; to
face
lie with truth; not as personal criticisms but as facts against
misstatements.
It is assumed in charity that one who wrongs the Truth does so in
ignorance;
but the custodians of Truth voice it in the face of lie, ignorance
and
error, and take every opportunity possible to correct erroneous impressions.
Theosophy
is in the world for that purpose. We are not to be self-assertive nor
flabby;
knowing the truth, we speak it and care only for it and that it be as
widely
known as possible. All of which is entirely compatible with charity to
the
weaknesses of others and abstention from condemnation of others.
Does
“death-bed repentance” do any good? Well, it depends on what is meant by
repentance.
If it is recognition of wrong and a change in the mind and nature
that
would look with abhorrence upon a repetition of the deed, coupled with the
desire
to make every amend in one’s power, it must be good. But if it is only a
recognition
and a consideration of the deed from the point of view of the evil
that
fell upon the perpetrator because of it, it is no good at all, being
selfish
and occasioning no change in disposition, or only such change as
regarded
self-interest. The first kind, in the mind of one who knew Theosophy,
would
be deeper and have a wider scope of action than in the mind of one who
regarded
every thing from the standpoint of one life. The Karma is the same; the
one
who created Karma is affected by the results, but the extent
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and
kind of results depend on the extent of change and the direction of the
change
that may have taken place in the mind of such “repentant.” The phrase,
“right
thinking brings everything,” should have been, “thinking has brought
everything
that exists—right or wrong.” A man’s thoughts may be a gulf apart
from
what he is constrained to do, and he is what he aspires and desires to
do—not
his inabilities to perform. He might go through a whole life with out
much
apparent change, but if he has inwardly relinquished, that which is left
after
he drops the body is his mind, and his next embodiment will call forth the
performance.
CONTENTS
LIVING
THE LIFE
Letter
Twenty-One
The
work you have planned out for the others seems good, for they should be
helped
as much as possible. If others are not trained to take hold, the
necessary
help and education will be minus, should anything happen to us; it is
also
the study and preparation on the part of beginners that will make them more
efficient
as propagandists. But let their initiative work as much as possible;
suggest
and adjust when necessary. Why not begin by taking the three fundamental
propositions
of the Secret Doctrine? For upon these the whole system hinges. Get
them
all grounded in these. The first thing to make clear is the impossibility
of
the ordinary conception of a personal or separative God; then the importance
of
realizing the Self as all in all; then the law of periodicity with all its
applications—“the
world’s eternal ways”; and reincarnation by analogy. After the
Fundamentals,
they might take up the Ocean, chapter by chapter, getting grounded
in
question and answer. Explain that the object is to formulate for themselves,
and
thus make their understanding good. If they are helped, they should get
themselves
in a position where they can best help others. This is the way to
learn
and know.
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It
is difficult to help individuals as such, especially where all the strength
is
needed for a general effort. It is quite easy to be drawn into this helping
of
individuals by our sympathies, and sometimes we do things that are not helps
at
all, although perhaps a pleasure to both giver and receiver. Wisdom is
required
in any case; sometimes “jolts instead of johnnie-cake” are needed. I
have
met much of all kinds of people and have learned some discretion in the
treatment
of them. You in your position will also meet them and will have to
deal
with them—for their good, so far as the general good permits and wisdom
dictates.
That
is an interesting phenomenon you speak of where a brain injury made the man
forget
his name, and able to do some-thing he was unable to do before. It was
the
same man, of course; his lapse of memory did not alter that fact at all.
Neither
did the other fact, that he was under the new condition able to play
billiards,
change the man; the brain instrument by the injury had one door
opened
and another shut. If he was able to play billiards actually and never
played
before in his life, I should say that such an one had done so in some
previous
life, which the injury gave access to. The previous life, also, must
have
been comparatively recent because that game in its present form is not very
old.
We have to remember that every man has a vast store of capacities, behind
the
nature we see, gained in past lives. Anybody’s capacity is governed by the
particular
Karma of that life, permitting the expression of only a portion of
his
acquired knowledge and capacity. There are many lives where the tastes,
desires,
and capacities change entirely without any brain injury, showing that
one
set of Karmic causes is expended and another set ensues. In any and all
cases,
what is in expression is from the store of experience of the past, for no
one
can do anything that is not related to past experience, whether in this life
or
some other one. Solomon said there is nothing new under the sun, meaning, I
think,
that whatever is done, flows from what has been done. There is no other
knowledge
than that which comes from experience, “experience” being considered
in
its widest sense.
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The
Saptarishis are not very well explained anywhere, though there are certain
things
said about them that might give an idea, such as: “they are intimately
connected
with the present age— the Dark Kali Yuga;” “they mark the time and
duration
of our septenary life-cycle;” “they mark the time and the periods of
Kali-Yuga,
the age of sin and sorrow;” “they are as mysterious as their supposed
seven
wives, the Pleiades, of whom only one— the hidden one—has proved
virtuous.”
Speaking of the constellation of the Great Bear, H. P. B. makes the
remark
that these Rishis are the informing souls of the stars mentioned, and
that
they lie across the loins of the constellation (her underlining) and that
they
are the Seven elemental powers—the Rupa Devas. There is a hint, too, that
they
are connected with generation.
From
it all I judge that there is a class of beings that have not been and will
not
be men in this Manvantara; they are of seven different degrees, not
connected
with man as a septenary being, although they are with the cycle of
Kali
Yuga. These cycles must be in a general way determined by man as to their
nature,
which is what the Star Rishis respond to in particular. It would seem
that
all the sex vagaries that come up in various directions, and the many
visions
and “communications” of “Masters” spoken of by persons so thinking are
of
that nature. You know it is said that very little information was given out
about
the elementals for the reason that the mind, by directing the
consciousness,
can segregate the various planes and arouse the elementals to
action
in relation to the Thinker. Sex ideas strongly held and attempted to be
“spiritualized"
as the saying is—might easily, I can conceive, attract beings of
that
nature which would assume the coloring of one thinking in that relation,
adding
to the main point of attraction—generation—anything that would serve to
keep
the close contact. Being elemental they respond to their own peculiar
stimuli,
without any sense of responsibility— not knowing man’s nature. The safe
road
is the one pointed out by the Messengers: you remember H. P. B. said,
“Beware
of the path of the Star Rishis.”
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Well,
Companions, keep on with well-doing; our work is needed badly, and while
there
are few to listen, we serve the many through the few. Love to you and best
of
success every where.
CONTENTS
LIVING
THE LIFE
Letter
Twenty-Two
There
is compensation everywhere and for everything; only, as we look for
results,
we do not, at once perceive the compensation at times and at the
moment.
Business, being a contest of interests, is full of perplexities all the
time
to us if we are fearful or anxious or impatient. But bad as it is and must
be
in itself, if we engage in just a present performance of duty as it comes and
to
the best of our ability, all strain disappears and we have that calmness
which
is necessary in the fight. No doubt time is required to be able to hold
that
position, but it is the condition to be tried for and obtained.
In
the article mentioned, I should take exception to the phrase used: “When the
first
state of consciousness arises there is the Unmanifested viewed as a
whole.”
It would sound better to me to say that the Unmanifested precludes any
“state,”
but represents “Be-ness” or Consciousness per Se; differentiation
brings
states of being or perception. If we take the simple and well known
analogy
of sleeping and waking, and call waking the “manifested” and sleeping
the
“unmanifested,” we see that what transpires in consciousness during sleep is
the
“unmanifested” to the waking state, while what to us in this state appears
as
un manifested is but a higher kind of manifestation. May not this be equally
true
in regard even to that which we call Universal Pralaya? We speak of
“consciousness”
and mean thereby our present relative and restricted modes of
perception,
but we get no idea of what the consciousness of our own Higher Ego
is.
We have the feeling which arises from our present incomplete state; but what
do
we know of the feeling that comes from a higher state?
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You
ask about the sentence in Patanjali: “The mind is a factor without which
concentration
cannot be obtained.” The question is “Why?” It is not easy to say
what
the “mind” is: it must be basic as well as selective; it can be withdrawn
from
one object and placed upon another; without “mind” nothing is done. We
regard
all actions as being mind operation. Thought is the plane of action; so
to
get at the basis we have to assume a Perceiver, who from his perceptions is
the
cause and effect in action. Prakriti is said to be that which produces cause
and
effect in actions, being the basis in which any action inheres. The
Perceiver
acts upon many planes; his perceptions as adopted by him on any plane
might
be called his “mind” on that plane. Concentration of perception on any
desirable
point is necessary to full knowledge.
I
think you have the idea all right, as I understand it: “Universal Mind is the
sum
total of ideas of all beings concerned in the system” (which as a totality
and
in the last analysis must be in accord with all other systems) ; and any
given
mind must be a collocation of ideas within the Universal Mind. “There is
nothing
but the Self and its environments.”
The
main trouble is we are constantly working with and upon effects, and
endeavoring
to adjust effects to effects without any relation to the plane of
causes,
mistaking cause for effect and effect for cause continually. The second
chapter
of the Gita gives a splendid statement. Speaking of the “three
qualities”
(prakritic), it says, “Be thou free from these three qualities,” that
is,
from the ordinary influence of the natural opposites. We are not to perform
actions
to obtain favor from Masters, nor from a morbid fear of Karma, not even
from
a desire to obtain good Karma; but “perform thy duty; abandon all thought
of
the consequences, and make the event equal to thee whether it terminate in
good
or evil. Such equanimity is called Yoga.”
You
remember the saying of H. P. B., “Embodied consciousness gains knowledge
through
observation and experience; disembodied consciousness is the Cause.” So
the
whole is comprehended in Consciousness, conditioned and unconditioned. There
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is
the internal cause of ideation—Thought; and the external cause and effect in
action
on the planes of prakriti. Only through spirit can we know spirit in any
of
its modifications. But to explain high metaphysical ideas in any western or
modern
language is like doing fine carving with an axe; our perceptions have to
expand
by application and exercise, so that words in their common application
and
ordinary relations to each other appear as correspondences rather than
definite
expressions.
The
mind and Consciousness acting together have the power to separate or
segregate
the different planes, and this too in the case of the merest beginner.
I
do not think you can get any better idea in regard to the image-making faculty
than
is contained in the article by W. Q. J. in Vol. VII of the Path magazine,
p.
289. The power of concentration is the first consideration: “One should have
the
imagination under such control as to be able to make a picture of anything
at
any time. If a picture were made of the ineffectual thoughts of the
generality
of people, it would show little lines of force flying from their
brains,
and instead of reaching their destination, falling to the earth just a
few
feet away from the person who is thus throwing them out.”
Not
much help here I am afraid, but you may get something out of it. Now to you
may
there be all blessings and growth.
CONTENTS
LIVING
THE LIFE
Letter
Twenty-Three
So
the question was asked as to “the body of H. P. B.,” and you wish further
light
upon it. The body of H. P. B. was born in the usual way with its peculiar
physical
heredity—a “house” of the kind in use by the people of the age, and
subject
to its own physical karma. It could not be made perfect any more than
its
shape, features, sex, or color could be made different than they were. It
was
selected for its adaptability to the work in hand.
“Imagination and Occult Phenomena,” reprinted
in Theosophy, October, 1913.
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All
great Initiates appear among men in a body of the kind in use by the race to
whom
they come. The Bible says of the prophet of Nazareth that “he became in all
things
like unto us.” Should such beings come in their own form and glory, they
would
be worshipped as gods by some, and hunted as devils by others, and the
object
of inducing right effort on the part of the people would be entirely
missed.
So although it entails suffering, it is done for humanity’s sake, from
the
compassion felt for those younger brothers who continue to bring woe upon
them-selves
through ignorance. The Masters do not need the experience for
Themselves.
They sacrifice for others, and as other Masters did in more ancient
times
for them.
It
is a question whether They suffer any pains from death as the ordinary human
does
who hangs on to life physical. The force in use by Them racks any ordinary
body
and disintegrates it. In the case of H. P. B., extraordinary means had to
be
used to keep the body together as long as it was kept. A couple of weeks
before
leaving the body She wrote to one in Boston, “Even will and yoga cannot
keep
this old rag of a body together much longer.” This does not abrogate her
power,
but it does show that the bodies of the present race are not able to
stand
such a strain as the occupancy of such a being entails. The nervous force
in
our own bodies if intensified will destroy the body’s capacity; imagine a
force
a hundred times higher than that, and it is not difficult to understand
why
bodies so occupied go to pieces.
Bodies
are formed under the law of cause and effect, and are maintained under
it.
There is physical karma, mental karma, and psychical karma; these interact
upon
each other, yet have their own particular lines of operation. The
production
of the bodies of any race is through causes set in motion upon the
physical
plane, and continued in reproduction on that plane; they are of a
certain
nature and subject to the actions and reactions of the collective karma
of
the race of which they are a part. An Adept assuming such a body would be
subject,
so far as the body is concerned, to the racial qualities inherent in
the
body assumed,
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just
as a man moving into a town and taking a house in the town, would dwell
therein;
if the houses were deficient in any way, he could do no better and
would
have to take what he could get, even if
far from his standard. So he
would
be subject to the “karma” of the dwellings of the time and place. Bodies
are
the physical dwellings constructed by the race.
CONTENTS
LIVING
THE LIFE
Letter
Twenty-Four
I
have read your note and the enclosed letters. It is passing strange that Mr.
B.
could have gotten such a conception of us—that we are a self-satisfied,
patronizing
bunch”; that we are not straight in sending out unsigned letters, or
hiding
in any way. I would like very much to clear up their minds on these and
other
lines for they are fine people and need only to get rid of some prejudices
to
place them in that relation which will benefit them. The letters indicate
much
self-assertion and belligerent personality on the part of one, while the
other
says somewhat naïvely that he was so interested in the subject itself he
never
thought to inquire about the history of the U. L. T. and the persons
connected
with it—which was exactly the effect most desirable to be brought
about!
Strange,
they do not see, if some human beings know the existence of the most
important
message to the world in untold centuries, and bring the fact and the
message
to their attention, leaving it to be accepted or rejected without
drawing
any attention to themselves, that an act of self-effacement has been
performed
in order that the Message may be judged on its own merits. They are
evidently
not aware that it was the prominence of persons and their claims of
personal
knowledge that drew the attention of enquirers from the Message itself.
Nor
does it seem to be understood by them that the "anonymity" adopted
was for
the
very benefit of such as they and all others who desire to obtain that
message
at first hand with no intermediate distractions.
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As
persons concerned with the Message and its propagation, we certainly are not
“hiding,”
for we exist and can be found; but as “persons” of intelligence,
character
and self-sacrifice, we desire most of all to place the Message of
Masters
in the hands of those who wish to learn and know, without attracting
attention
to ourselves or seeking any distracting notoriety. For many years this
has
been done at a tremendous cost of time, money, and effort; for with us it
has
been a constant and consistent giving and we have asked for nothing in
return.
Nor can it be said that we are seeking recognition or fame of any kind,
since
no names are presented to which fame may be attached.
How
does anyone suppose the Teachings of Theosophy pure and simple as given by
the
Teachers of Theosophy have been carried forward intact? Blind alleys have
been
spread in every direction by persons who have been and are accepted by the
unwary
as true Theosophical exponents; the original teachings have been obscured
and
a flood of speculations arc put forth as Theosophy, to the detriment of
Theosophy
and those who would learn and understand. How else could such a
condition
be remedied save by some who knew the truth, knew the Teachers, knew
the
right lines, and had sufficient experience in the Movement to avoid the
rocks
that split the original society into a number of fragments?
The
policy and methods of U. L. T. were instituted to avoid personalities
altogether
and make the effort dependent upon a body of students who desire no
recognition
for nor of themselves, thus putting the Teaching directly in the
hands
of those who would know, to be studied and applied; hence the “anonymity.”
Another
critic once said that U. L. T. was “hiding behind Theosophy.” The reply
was,
“That is much better than standing in front of it and hiding Theosophy.”
The
U. L. T. does not “hide” behind anything; it is simply holding Theosophy up
so
that all can see without let or hindrance. Whether it is persons or a number
of
“two-by-fours” that hold Theosophy up in plain view does not matter; in
either
case, it could be said with
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some
show of justice that Theosophy was hiding them from view. But there is no
complaint
from that quarter nor thought of any—as you well know. Mr. B. does not
appear
to distinguish between anonymous communications from enemies or would-be
friends,
which, as he justly remarks, are cowardly, and an impersonal
presentation
of Theosophy without placing persons in the lime-light—all of it
for
the undiluted benefit of those who seek to know Theosophy. The point is that
we
stand in our own persons for Theosophy, and, while presenting its principles,
defend
it against any kind of attack.
Well,
in all kindness of heart we will do the best we can with anyone who
desires
to learn. For those who expect principles and methods to conform to
their
personal prejudices we can do nothing, however much we might desire to.
Yet
there is always hope that a little Theosophy may work as a leaven which will
wear
away or displace existing prejudices, and for this, time must be allowed.
Theosophy
is for those who want it; it cannot be given to any others.
CONTENTS
LIVING
THE LIFE
Letter
Twenty-Five
Yes,
many people will come to your meetings; of these, a few will remain. Those
who
really get the spirit of the Movement will not be found running here and
there
for any purpose of their own. They may go occasionally for general
information
or to do good to others. Whenever personal friction comes up, as it
may—do
you stick to principles; enunciate them, illustrate them, but keep away
from
direct reference to any trouble. So each is left to understand and apply as
seems
best to him. Study is the great thing. Unity, study, and work are the
Trinity
that will keep all together and yet leave play for individual
idiosyncrasies
along harmless lines while subduing them. What you say of some
who
come, remain away for a time, and come back, may indicate that such have
taken
a sample away with them, and
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compared
“the goods” with those offered elsewhere. No doubt that goes on here
and
there with those who work from reason alone.
There
are many whom we cannot help. Their time has not yet come, perhaps, in
that
they have not arrived at that condition which permits such help as we can
give.
We can help those that are ready; they may not be many in number, but they
exist,
and will come, as the way clears for them to do so. A steady out pouring
of
the eternal ideas will attract and hold those who need them; others will come
and
go as their mood determines. I do not think you are to blame for the kind of
people
that come to you; they are samples of the city—mixed; some good—bless
them—some
indifferent, some bad and some very bad. You try to serve all and give
them
of your best; no one can do more. Every spiritual effort is a good action.
It
is true that the “door to the Masters” lies through Their work, and in no
other
way. You remember that W. Q. J. wrote, “Generosity and love are the
abandonment
of self.” The Masters love humanity and all creation; Their
generosity
and love are not stinted, nor tainted with selfishness. We can get
rid
of our hindrances only by following the Path They indicate. That Path little
by
little rids us of our besetting “sins.” And They have said that every
thought,
every desire, every effort in that direction counts. What we need to do
is
to forget our estimation of ourselves, be that good or bad, and just work on.
We
shall find more strength and larger opportunities as we move along that road.
The
idea that we are poor miserable sinners is so ingrained in the race mind
that
we find ourselves holding separateness either as to goodness or as to
badness
all the time. This has to be overcome. It is not a question of our
goodness
nor our badness, but our desire and effort to follow the highest path
possible
for us.
If
a path is one we know, we have the confidence of knowledge; but where the
path
is a strange one, various kinds of doubts and misgivings arise. There is
only
one thing to be feared, really, and that is anything that takes us off the
Path
we are treading.
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I
think, too, there is sometimes a stronger reason for disquietude than mere
personal
fear or doubt. We do not want to stray from the Path, and so we examine
our
steps to see if they are in the right direction, especially if the steps
bring
us any joy. Ordinary doubt or fear would stop us, but right solicitude
only
makes us cautious, and that is not a bad thing at all, so long as we keep
moving.
As
to the friend you speak of: I hope he has found something to do, and that
whatever
it is he will determinedly settle down to do it as if it were the only
thing
to be done. I have found that doing what comes, with all my heart, mind
and
strength, in time brought me to another place and opportunity and always to
a
better advantage. I have seen in many the attitude, “I don’t like this,” or,
“I
must have something better,” lead to perpetual change, dissatisfaction and
poor
results, invariably. On the other hand, I have seen those whom neither
sickness
nor any other cause could deter, nor diminish their courage and
efforts,
gain success, the reason being that no opportunity was overlooked and
no
effort too great for them. It was really an unconscious fulfilling of Karma
on
their part. I think students too often regard their personal existence and
predilections
as one thing, and their student life as another. It is not so.
Both
are interwoven and interbended at every point. The student should see
clearly
that his present existence is his opportunity to live and learn, as well
as
learn to live to the best advantage; it contains and presents the
opportunities
which, if rejected, will come before us in one form or another
until
we realize that a step forward can be taken in no other way than by
overcoming
obstacles, and thus, defects. How wonderfully and perfectly this
works,
when seen and faithfully applied, the generality of people do not credit
or
know; but we, as students, should be able to apply the lessons of life on the
basis
of the knowledge which has been imparted to us and which we recognize.
That
we are living in a period of transition when everything is changing may
easily
be seen. We are necessarily involved in this transition which in the
general
case makes for betterment, and,
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with
the student, opens the door to that success which is greater than all
governmental
and worldly advance or betterment—true knowledge and perception,
control,
strength and wisdom to apply, fitting us to become leaders of men in
the
times to come. We should therefore go through our appointed task, not only
courageously
but gladly, knowing what it leads to, and what the great end in
view.
The lives we have lived with their joys and sorrows, pleasures and pains,
are
forgotten; the one we are now living will pass into the same limbo of the
past;
but we shall be what we have made ourselves, strong or weak, as the case
may
be, and face once again what we have brought about. We have only the present
in
which to do what may be done, so we ought to be bold and courageous and go
forth
and show our strength in the face of any and all difficulties, for they
are
veritably our saviours.
CONTENTS
LIVING
THE LIFE
Letter
Twenty-Six
As
to the statement that we have to “assimilate the bliss of Devachan and the
woes
of Avitchi”: all have to learn these states. Those who of their own free
will
enter bodies to help humanity pass through them like any human being, but
are
not involved in them. They feel like any human being, and go through much
more
than most, so that there may be fresh in their bodily experience all
feelings
that afflict or ease humanity. Their grief—if it may be called so—is
over
the inability of humans to understand because of the purely personal
elements
which prevail in mankind.
“Masters
feel pain but are not disturbed by it.” That feeling is sympathy—a
feeling
with the condition. They know what any one feels under the
circumstances,
but They also know that the so-called sufferings of others are
not
due to the circumstances, but to a false attitude toward them. How could
They
identify Their glorious knowledge and power with a mistaken
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conception?
The pain we feel most is mental pain, not physical, and this mental
pain
is due to fighting against Karmic conditions—in fact, Karmic opportunities.
Our
inner nature compels us to go in directions that contravene our personal
desires;
then there is pain in the personal mentality with and because of the
identifying
our Self with it. The personal nature is extremely sensitive because
its
constitution is such that it is easily deranged, being made up of separate
ideas.
Usually with students the changes in ideas are simply the exchange of one
separative
idea for another; so, the changes leave them still tied up in
personal
ideas. True growth comes from regarding all things that come and
go—some
of them pleasant and some unpleasant— as the tides in the ocean of life
of
which one is the observer. Pleasure is necessary, as also is pain, for these
are
guide-marks and indicate the “effect” upon us by the varying tides. We are
not
these effects which are simply means of measuring the value of experiences
and
of learning how to put them to the best use. What is needed is freedom, and
freedom
comes from a resigning of all self-interest in results.
A
question was asked, “Is it not very hard to rise?” It is not hard, for our
Real
nature is at the place we wish to rise to. In the East they catch monkeys
by
putting nuts in the bottom of a narrow-necked jar; the monkeys see the nuts
at
the bottom and at once put their arms and hands in to grab a fistful of the
nuts;
they do not know enough to let go the nuts and be free and so are caught.
‘We
are much like the monkeys in that we want to rise and be free, but we will
not
let go the “nut-ideas” that we hold. If we only would, we should rise by our
own
nature. We ought to be wiser than the monkeys; to be our self and let things
go.
Your
friend’s statement on tobacco is quite interesting to me, perhaps because I
may
at one time have held similar ideas and for that reason recognize the
prejudice
and preconception that his statement presents. Our personal habits one
way
or another are matters purely personal and do not affect the facts in the
case,
but our preconceptions may and too often do just
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that.
Having erroneous ideas, or partially so, as to the facts in any given
case,
these, together with any existing prejudices, lead us to wrong
conclusions.
As to his remark in regard to Masters smoking, it would be well to
enquire
just what his understanding of the nature of Masters is, for upon a
right
or wrong understanding of that nature our basis of judgment depends. It
has
been stated by Themselves that They are human beings, but not such as we
are.
They have bodies, of physical matter indeed, but of such a refined and
spiritual
kind as to be beyond our ordinary conception and experience. They are
perfected
septenary beings and present the goal to which humanity may tend.
Necessarily,
then, control absolute over all Their vehicles or instruments must
have
been gained before They could reach the stage of septenary perfection. It
would
also follow that what They do would be with knowledge and for a beneficial
purpose.
So, even if They used tobacco, it would have to be conceded that They
knew
what They were doing and why, while we ignorant physical beings would be
judging
by hearsay and appearances, and considering ourselves competent to do
so,
which would be a grave mistake.
There
is one thing certain, They have never promulgated anything about tobacco
nor
mentioned the weed; we should therefore be guided solely by Their message to
the
world of men, and leave all other matters alone, if we would understand or
reach
Them. It is said that H. P. B. smoked cigarettes; if she did, it did not
impair
her wisdom nor ability. No one with any insight whatever would care what
any
person did as a matter of personal habit, if that person could and did
present
such a wonderful and complete cosmogenesis and anthropogenesis as the
Secret
Doctrine. It is never so much a question of what a person does as ‘Why
does
he do it?” If for self-benefit, it is just as reprehensible as any other
selfish
procedure. It is motive and motive alone that makes an action good or
bad,
black or white. After all is said and done, “the purely bodily functions
are
of far less importance than what a man thinks and feels.
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what
desires he encourages in his mind, and allows to. take root, and grow
there.”
“True chelaship is not a matter of diet, postures or practices of any
kind;
it is an attitude of mind.”
CONTENTS
LIVING
THE LIFE
Letter
Twenty-Seven
The
letter you send is very interesting. The writer asks only one question: “Why
do
all religions look upon the cheerless side of life, only, as if the other
side
did not exist?” We presume that the only answer to this question would be
that
the religionists and theologians are ignorant—and ignorance, as we know, is
the
parent of fear. The Founders of the world religions, however, did not
present
merely “the cheerless side.” They one and all enunciated the doctrines
of
hope, for almost without exception their teachings cannot be understood
except
on the basis of reincarnation—in fact, many of them directly taught
it—and
reincarnation is the “doctrine of hope.”
We
think the questioner must have been weary and world- worn when he wrote that
letter,
for truly Theosophy does not over-emphasize “the cheerless side” of life
at
all. It supplies a logical common-sense explanation of existing things; and
once
a man understands what life is for and what it truly means, together with
its
great possibilities, he can no longer dwell on the “cheerless side” but
feels
the greatest confidence, hope and cheerfulness—and has a true basis for
the
feeling.
The
fact that Law rules in everything and every circumstance (Karma) is evidence
that
exact justice is the rule of life. As soon as one sees that there is no
“God”
to condemn or punish him and that he can only get that which belongs to
him,
and will surely get everything that does belong to him in a Universe of
Law,
then he has no reason for being “cheerless,” but feels satisfled,
responsible,
and confident. And no matter how much we may have transgressed or
how
little we may have known in the past, as soon as we sense the truth of
Reincarnation—the
process
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by
which Law rules realize that we can set up better causes and make the future
what
we wish.
The
longer anyone studies along Theosophical lines, and the more he makes the
Philosophy
a basis for thought and action, the more fully, I believe, he will
see
the beauty and possibilities of life, and the tremendous opportunities it
affords
those who are willing to serve.
Yes,
as the questioner says, the vast mass of people do suffer; but the law,
inherent
in themselves, brings them the suffering because they earned it. All of
them
experience some joy as well as suffering; the law brings them that also
because
they earned it. Many of those who now suffer most are paying the penalty
for
their transgression against the rest, but in time the compensation will
come.
Furthermore, we always have the power of choice—if only in the attitude we
take
toward the circumstances of life.
He
speaks of the tremendous task Theosophy has. That is true, but we as students
need
not worry about that. We can only do what we can do—and remember that the
Master’s
hand is over all. They know when the times are ripe for beginning a
work;
They know what to expect; otherwise They would not be “Masters of Wisdom.”
It
is pioneer work for those now in the world, and by doing what we can now, we
make
ourselves a place in the future into which we will come under law. Perhaps
he
has not thought of that.
CONTENTS
LIVING
THE LIFE
Letter
Twenty-Eight
Your
note and questions were handed to me last evening and I am glad to reply.
From
your statement I should say that you brought forward from a previous life
that
extension of sight and hearing which you possess. It is not a “gift”; it
was
acquired by you while in a body before.
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The
strong tie between yourself and your mother does not come, in my opinion,
from
the fact of your physical relation in this life, but is a soul bond in
other
lives, and not necessarily in the same relation as in this life, although
that
could very well be. The fact remains that there is a strong bond between
your
soul and hers—a bond of unselfish love, the strongest power in the world.
As
all human beings are primarily spiritual beings, the earth is not their
permanent
abiding place; they are born into bodies, live, form their relations
as
physical, psychic, and spiritual beings, and again return to their own more
real
and abiding states.
As
you may be aware, the universe exists for the purposes of soul, and our
entrance
into earthly existence is but one phase of our continuous conscious
existence.
When we sleep, whether our consciousness be in the dream state or in
inner
and deeper ones, our real (subjective) relations with other human beings
continue.
So also, at death, when we leave the body, we pass into a state like
to
the dream state for awhile, and then enter into the fullest enjoyment of a
self-conscious
existence which creates for itself its own surroundings with all
those
loved during the life last lived. The state is called Devachan—or the
state
of the ‘ When one whom we have loved has left the body, he carries with
him
whatever he has felt, loved, or despised. Since he, as well as those he has
left
in bodies, has the interior states and forms, that which is felt by him is
felt
inwardly by those in bodies; the impress of the feeling of the departed is
carried
so as to be recognized as such. The feeling of nearness, the sense of
receiving
words, admonitions, or encouragement is due to the inner relation and
love
of the departed, who are not physically near, nor are they aware of our
daily
earthly experiences, but their love ever operates as a protection and as a
help,
for they are connected with us in our inner and higher nature. In our
inner
states we see, feel, understand, and translate that connection into terms
of
everyday life.
You
can understand that there could be no happiness for our departed loved ones
if
they were aware of our trials and
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troubles
in earthly existence. The Soul’s need for the undisturbed assimilation
of
the highest and best of its life’s experience requires that only the inner
contact
shall be held, and that is above the exigencies of the physical
embodiment.
The
“dim vapor” which you saw in the death hour was the withdrawal of the
“astral
form” from the physical one; the senses, faculties, and feelings of the
departed
were in that astral “body.” It represented the physical form, for it
was
that into which the purely physical elements had been drawn and which was
now
discarding them.
You
did exactly the right thing to have allowed the body to rest and to have
remained
quiet until the process of separation from the body had been completed.
This
must have come from inner understanding, as you do not seem to be
acquainted
with the rationale of the process. You had an inner and truer
perception
than those who thought you had “lost your mind.” The fact was that
they
had not found theirs, being bound up in their physical perceptions and
senses.
What
you feel and understand to be of “her busy life over there and of friends
she
has met,” are representative of her thoughts and feelings and are not actual
actions
on her part, for she is in a subjective state and is not in contact with
other
beings, except in a subjective way—that is, she is thinking of them in
various
ways and relations, and you perceive the subjects of her thoughts and
actions.
I
do not know whether you have read the Ocean of Theosophy. It gives a great
deal
about post-mortem states, as also does the Key to Theosophy. A reading and
re-reading
of them would be a help to you in understanding that the real contact
we
have with others is in Thought, Will, and Feeling, which is not dependent
upon
bodily relations or contact.
If
the writer can further help you in understanding, he will be glad.
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CONTENTS
LIVING
THE LIFE
Letter
Twenty-Nine
You
have the right attitude, I believe, and as time goes on, more and more light
will
come and other steps appear. It is just to keep moving, with face turned in
the
right direction. Masters do not elect their disciples; the disciples elect
to
serve, and thus constitute themselves disciples to the extent of the
completeness
of their self-abnegation and service.
“I
produce myself among creatures” has reference to voluntary and conscious
incarnations
of high spiritual beings—avatars, saviours of the people—including
not
only the incarnation itself but the influence of a spiritual kind that
attends
the being. What brings such? The Gita says that They come “whenever
there
is an insurrection of vice and injustice in the world.” There is an
analogy
between this and what was hinted about earthquakes by William Q. Judge,
who
wrote at the time of an earthquake that some soul of use had been born. It
is
possible that such events conjoin. No doubt that the energy thrown out by
masses
of men could produce disturbances, affecting the earth itself and
bringing
into birth patriotic souls whose powers and knowledge will come into
play
in the mental and physical conditions produced. Local disturbances affect
the
place disturbed and the people whose karma placed them at that point; there
is
also a general effect which is shared in different degrees by individuals at
other
places in the country, by the country as a whole and by the world in
general.
It is probable that while a destructive earthquake may have a defined
field,
it may be the production of a general condition, finding expression at
the
“corroded” point.
You
ask as to the nature and mission of the one called “Jesus.” There is reason
to
think that the mission of Jesus was a minor one, being in a falling cycle,
and
that it was not so much to disclose as to cover up the avenues to occult
knowledge,
so that the following times of the decadence of spirituality should
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not
have dangerous weapons left for selfish, unprincipled and ignorant people to
use;
hence He accentuated ethics. This does not say that the being known as
Jesus
was inferior to the one known as Buddha. They might have been the same
being,
in reality. The statement is that the “missions” or efforts were of a
different
nature because of the different cycles and peoples. It is and must be
necessary
for “those who know” to hide away dangerous knowledge at times, as
well
as to give it out when the time is ripe. “It is under cyclic law, during a
dark
period in the history of mind that the true philosophy disappears for a
time,
but the same law causes it to reappear as surely as the sun rises and the
human
mind is present to see it.” We cannot judge of the nature of any of these
great
incarnations to the extent of saying that one is superior to the other. We
can
see something of the nature of the cycle and people of any period, and hence
obtain
an idea of the difference in the missions.
With
regard to cycles, there are of course wheels within wheels and no doubt
there
are smaller “waves” which in degree correspond to the larger ones, but we
have
not much on that line in the way of direct information except that there
are
cycles of differing lengths within the greater cycle of the precession of
the
equinox. Several remarkable cycles came to a close at the end of the
nineteenth
century; among them, the Messianic. It would appear that the
Messianic
cycle, lasting 2,155 solar years, closed in 1897.
Allied
to our period, if we consider that the quality of the cycle varies in
importance,
and, consequently, in the degree of the being needed at any time, we
find
the conjunction of the cycles above spoken of points to a most important
period,
and consequently, to important “beings”—which may give us a clue to what
the
Messengers H. P. B. and W. Q. J. really were. Other periods of less
importance
bring incarnations of probationary chelas who are on their trial.
There
may be something in the above that will enable you to bring to expression
what
is as yet undefined; but, if not, it may open the door to other ideas and
questions.
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CONTENTS
LIVING
THE LIFE
Letter
Thirty
It
is not worth the effort expended to try to interest special people; the very
effort
made prevents, by arousing erroneous notions in the minds of those so
sought.
Let everyone know about Theosophy, but seek no one in particular—is the
wisest
course. It is not well, of course, to let the impression grow in anyone’s
mind
that he is important to Theosophy, for Theosophy is for those who want it
and
for none others. Rather, convey the impression that to learn the philosophy
in
such a way as to understand and apply it comes to the very few; not because
it
is with held, but because mental and physical karma are not of such nature as
to
leave the mind open, or present the ways and means. In many, many cases, in
an
age when so much of the ancient wisdom is given out, this effect comes from
failure
to take ad vantage of opportunities in other lives. The opportunity is
due
to a larger number than might be suspected. All get their chance—some, more
favorably
than others. It is the height of unwisdom to neglect the opportunity
again,
most especially in cases where it is brought home to people without their
effort.
The
Karma of most is such as to leave no mental, nor physical doors open; yet
even
they, through the effort of others, may take hold and find the way. “Many
are
called but few are chosen.” You have found it to be true that the harder the
pressure,
the more there is of spiritual power if we hold fast. So you think
that
your typewriter spelled the word right the first time— scared—in the
“sacred
band of heroes”? “Scared” applied to that which you so fondly thought
was
yourself at one time—and at times. This scare is natural, because common
sense
tells us that if we stay on earth we must eat. We cannot fight without the
munitions
of war on this plane, and as we are against the whole trend of the
times,
we have not the aid they give. But we are working for them just the same,
unnoticed
and unthanked, and
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the
work we do is not ours, but of Those who sent us, and neither desires notice
nor
reward. We live while we can, and die when we must—when we must, not before,
and
we’ll never say die while there’s a shot in the locker.
The
struggle is fierce—as we face it—not knowing the out come, but it is
evidently
part of the game, and the struggle is for us or we would not have it.
We
are expected to do the best that we can and all we can under all
circumstances;
having done so, we take whatever the Law has in store for us. If
it
is suffering, then we should be glad it is not death; if it is death, then we
may
rejoice that there is no more of life. We must not be bound by results while
doing
the best we know and can.
You
said truly, “We will take what comes, and will give our all to the common
cause.
More we cannot do, and less we may not do under the Law of Brotherhood.”
Would
that I could do something to make the way clear. You know that I will do
what
I can, and I know that you will; so all must come right, even if it turns
out
to be some unexpected way. Our very thought and effort will produce results.
Thus
we continue the thought and effort and let the results come as they will.
Whatever
comes must be right for us, for our work, for everything. Doubt,
anxiety,
fear, only hinder and delay the outcome. So doing what may be done from
day
to day, with right motive and trustfully, we meet all requirements, fulfill
every
duty. I feel the hardship of your trials and struggles, and yet I know you
would
not change anything except as it should be changed by law, all the time
using
your best judgment, making your best endeavors under existing
circumstances.
We must be able to fight against what seem to be overwhelming
odds,
and as long as we fight we are not overcome. We need not fear for
ourselves,
nor be unduly anxious for others—just simply, surely, steadily keep
doing
our duty as it comes before us.
If
I loved you less or knew you less, I would be sorry for you. As it is, I am
glad
that you have the strength, the courage that you show, and which you would
neither
have nor show, were not the difficulties just what they are. Without you
and
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your
courage those who have had help and are having it from us would suffer that
loss.
In all this you have borne the heat and burden of the day, never faltering
although
the load is staggering in weight and shows no sign of getting lighter.
It
is for Them you do it—for Their work, as far as it is understood. I do not
think
any of us will starve or even suffer from want, yet if such should be our
lot,
we shall do it gracefully by reason of the knowledge we possess.
To
give of one’s bounty is easy, and yet how few having possessions really give.
Those
who think they would, if they were rich, would not do anything worth
while,
and many who could do more are afraid to deprive themselves of anything.
Such
are humans in this twentieth century. A few—very few—suffer that others may
not
perish but have everlasting life, and in their turn bear the burden of still
others.
Of such are the immortal sages and heroes.
Well,
eat well, sleep well, think well, and cut all doubts by the sword of
spiritual
knowledge. Love again and again and
PEACE.
CONTENTS
LIVING
THE LIFE
Letter
Thirty-One
Things
past are always easier than things present or things yet to come. The
past
can be judged by relative importance; it is the hollow of the wave of our
progress,
whereas the present and the future represent the crest and the
resistance
felt or feared. Yet if we remember—the past, when it was both present
and
future, held such disturbances, which we now see were a waste of energy. We
should
learn from this to “resist without resistance;” that too great an
expenditure
of thought, of energy is not wise. When we fight we are drawn into
the
swirl of events and passions; so it is best to lean back on the Self, which
is
never moved, and look on at the flotsam and jetsam through which “we” move.
We
can look at the very worst that may happen, in
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the
same way as we now look back on what has been. Knowing this, when disturbed,
we
can say, “Even this will pass away,” and wait till the clouds roll by, seeing
ourselves
in the sunshine and looking at the East of Time. I think that
practically
all that troubles us is unnecessary, as trouble, but necessary for
experience.
The
experience of the Ego in its progress on this plane is a series of
progressive
awakenings, and awakening means “awareness.” It knows the landmarks
on
its way back to Divinity. I do not think the Great Ones withdrew as we
approach—although
that is a description of a perception of their natures by
degrees—but
that we are surrounded by an “invisible escort” as long as our faces
are
set toward the goal and we remain staunch to Their program. They neither
push,
pull, nor hinder voluntary action. To do so would prevent true
self-reliance.
For this reason some may think they are deserted by Masters, or
are
not seen or heard by Them. This is the worst conception that could be; it
belittles
Them and implies ignorance and ingratitude on Their part. They gave us
the
Message and have spoken clearly of Their nearness to those who try and ever
keep
trying. We cannot take part and harbor doubts as to the rest.
I
did not know that my recent letters had in them discouragement, and in the
writing
of the Teachers I have found but encouragement. I think you must mean
that
the deep sense of the gulf between our ideals and attainment dismays the
personal
conception. This is quite true, but “we” are not the personal
conception
nor its deductions. If we involve ourselves in the Karma of the
personal
conception, we shall feel despondent, like Arjuna. We are not these
relations,
but the warriors who will conquer them in order to make friends.
Of
course, we are all links in the chain; what affects one affects all, in
degree.
Every-one who endeavors to help others in any real way puts himself in
the
place where he must take reactions. You are in that place, also, with regard
to
those who are waked up more particularly, and in a minor degree as to
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others
whom you teach. In this Karma acts, of course, because we made the Karma
of
that kind. The Karma of the T. S. is also the Karma of H. P. B. and W. Q. J.,
known
beforehand in general. The first effort is to spread Theosophy, and much
has
been done in this respect, but its application has not been as general as
might
have been. The reactions from the spreading of the philosophy and its
wrong
or non-application will be taken care of when They come again. It might be
likened
to a plant, which has to be trimmed to proper growth; but before this
can
be done, the errant tendencies have to get their growth. You will remember
what
W. Q. J. said, “Our old Lion of the Punjab is not so far off, but all the
same
is not in the place some think, nor in the condition, either.” We are
linked
with the Lodge by aspiration, by service, by following of the Master’s
program
as nearly as we know; we have no other desire. And we know that “in the
lives
of all who aspire to higher things there is a more or less rapid
precipitation
of old Karma, and it is this which is affecting you. It will go
off
shortly, and you will have gained in having gotten rid of a troublesome
piece
of business.”
Yes,
the feeling of responsibility grows as more and more come for light and
help,
but, being “transmitters,” we have but to transmit that which is the
doctrine
of Him who sent us, and this you can do for a million as well as a few,
for
it is not a case of individual treatment. Of course, we improve all the
time,
and the wider the responsibility the greater the improvement; everybody
who
starts small “grows up with the business.” As to the appeal of selfishness,
does
not nearly everyone begin selfishly? They get a broader vision as they
learn
more, and it is better to begin even selfishly, than not at all. Some have
to
come that way, but, of course, that way is not accentuated, even if mentioned
as
a matter of self-benefit; it is the door for some.
Your
letters of late have been showing much more of an in sight into principles
and
things, an understanding clear and impersonal. We are all pawns on the board
of
the Great Game, willing ones, conscious ones, and also have our values which
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become
cumulative as we serve; we also study and learn the methods. Ease of mind
and
confidence are better than all, in this work of dealing with other men, that
is,
with the human heart. The more wise one is, the better he can help his
fellows;
the more cosmopolitan he is, the better too. More power to you.
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“When
thy heart shall have worked
through
the
snares of delusion, then thou wilt
attain
to high
indifference as to those doctrines
which
are already
taught or which are yet to be
taught.”
‘It is even the same exhaustless,
secret,
eternal,
doctrine I have this day
communicated
unto thee
because thou art my devotee and
my
friend.”
CONTENTS
THE
ETERNAL VERITIES
THE
FOUNDATION OF RELIGION
T0
most people the word "religion" signifies something separate from
human
existence,
and presents the idea of preparation for some unknown future
existence.
Some religions are based upon the knowledge of an individual who laid
the
foundation for them; others are believed to be the revelations of a Supreme
Being
at the time of the creation of the world. Each people has a God of its
own;
so many peoples, so many Supreme Beings corresponding to the mental ideas
of
the people. And so with individuals—as the ideas of men differ widely—so many
individuals,
so many Gods. All these Gods or Supreme Beings are the creations of
men,
and not facts in themselves. But back of all those ideas does lie a
Reality.
The very power that resides in man to create images and endow them with
virtues
which he does not possess points to something greater than the things
created.
The creatures cannot be greater than the creators. That which in man
creates
ideas is greater than any idea he may at any time have held or now
holds.
We have, then, to get back of all ideas to find the true ‘ true religion.
True
religion must give us a basis for thinking, and consequently, a basis for
acting;
it must give us an understanding of nature, of ourselves and of other
beings.
Religion is a bond uniting men together—not a particular set of dogmas
or
beliefs— binding not only all Men, but also all Beings and all things in the
entire
Universe, into one grand whole. Just that basis and that bond are
presented
in the three fundamental propositions of the Secret Doctrine.
Behind
everything that exists is the Sustainer of all that exists, of all that
ever
was, is, or shall be. Nothing exists without It. It is omnipresent, and It
is
infinite. But, if we take that idea
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and
endeavor to confine it to the form of any Being whatever, we shall find we
have
attempted the impossible. We cannot hold the idea of being with that which
is
omnipresent and infinite. No being can exist outside of Space which itself
is,
whether there is void or fulness, whether there are planets, gods or men, or
none;
which itself is not altered in any way by objects occupying it; which is
illimitable—without
beginning and without end. A Being must exist in Space, and
so
must be less than Space. We can then call the Highest Power any name we
choose—the
Supreme, the Self—so long as we do not limit It, or give It
attributes.
We may not say It is pleased, nor angry, nor rewards, nor punishes;
doing
so, we limit It. If Space itself cannot be measured or limited, how can we
limit
the Supreme? The Highest Power cannot be less than Space. Even to name It
is
to limit It; yet It must be the One Reality, the One Sustainer, the One Cause
of
all existences, the One Knower, the One Experiencer, in all directions and in
every
thing. This proposition drives us back to the very basis of all
thought—the
power to think, itself—the power which is in each and every being.
We
cannot understand nature, other beings and ourselves, by going outside to any
conceivable
being. The growth of knowledge must be within the perceiver, the
thinker
himself. All his observation and experience bring him knowledge which he
relates
to himself in connection with others. Each stands in the vast assemblage
of
beings, seeing them all, understanding what he may of them all, but himself
the
only one who sees; all the rest are seen. All others are the same as he is
in
their essential nature; all are endowed with the same qualities, the same
perfections
and imperfections; all are copies of every other, differing only in
the
predominance of one or another quality. But the thinker is the Self—the only
Self,
so far as he is concerned—the One Life, the One Consciousness, the One
Power.
As action proceeds from that basis, the greater the powers which flow
from
that spiritual quality, the greater the increase of knowledge.
Knowledge
is religion—not a supposed “revelation” from some superior being who
created
us as inferior beings, but an
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actual
knowledge gained through myriads of years and many existences by Those
who
have expressed them all. Those beings above us on the ladder of evolution,
who
are greater than any “Gods” we can conceive of, passed through the same
trials
and the same sufferings which we are undergoing, until they learned to
know
their innermost nature and to act in accordance with it. They came to know
that
true religion is a knowledge of one’s own self, and action in accordance.
Drawing
nearer in themselves to the very Source of their being, they found the
source
of every other being to be the same—only the knowledge acquired and the
use
of that knowledge making the differences between all beings. Their knowledge
is
an absolutely accurate knowledge of the essence of everything in nature,
which
alone is the foundation of all true religion.
What
is it that prevents us from understanding true religion? It is our minds,
which
we have filled with narrow ideas of life, with small ideas of the nature
of
humanity and of ourselves. It is our beliefs which constrain us. A belief is
always
a statement of ignorance. If we believe, we do not know; if we know,
there
is no occasion for belief. Unless beliefs are tested out in the fires of
experience
and show themselves true, they are absolutely useless and worse than
useless,
because they tempt us to use the very powers of our spiritual being in
wrong
directions which bring suffering and disaster upon ourselves. It is our
very
spiritual nature which makes our present unhappy condition possible, for
from
it flows the One power, either exercising itself through small ideas—its
obstacles—or
acting fully and without constraint. Each man is his own creator,
and
each one has to be his own savior through learning right use of the One
Power.
Those who have learned can only point out to us the Way they learned it;
no
one can learn for us. We ourselves have to clear away the obstacles that
prevent
us from knowing our inner selves. We ourselves have to throw aside the
hindrances
in thinking, in forms of religion, in mental as well as physical
idols.
There
is one realization which immediately sets our minds in order: it is of
That
in us which is unchangeable and un-
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changing.
We are that Spirit in very essence; all that has been in our past
lives
and in our present life, all that will in future be, proceeds from the
power
of that Spirit itself, and is sustained by the power of that Spirit
itself.
There is nothing apart from us. Nature does not exist separate and apart
from
us. The laws of nature are but the interrelations and interdependence of
all
the beings concerned in this stream of evolution. The forces of nature do
not
exist of themselves. There never was a force of any kind that was not the
result
of intelligent action. We as spiritual beings are eternally creating
forces;
for every man’s brain and every thought has a dynamic power. Are they
lost?
No: all the thoughts, all the feelings of all the beings in the universe,
provide
a store of dynamic energy which constitutes the forces, as we know them,
of
nature. We draw upon that general reservoir of force in accordance with the
ideas
held and in accord with our present inward nature. All the time we are
adding
to the powers of nature for good or for evil. So, too, we are taking from
the
powers of nature the additions which other beings have put in—the forces
which
other beings have aroused in nature.
All
the powers in the universe are latent in us if we only open the doors to
their
use. Everyone of us is a little copy of the whole universe. There is not
one
single element existing any where which each one of us does not contain
within
his own sphere; there is not a power anywhere that can not be drawn upon.
Always
the director of that power is the Self within each one. If that Self sees
darkly,
it is because the mirror into which the Self looks is covered with the
dust
of false ideas; he sees distorted images. He moves in the directions
suggested
by the mirror, but it is the Self which supplies the power to move. We
would
open the door to all powers by a daily and hourly living in accordance
with
the nature of the Self—seeing that every other being is but an aspect of
Self,
and acting so that every other being will be helped on its way. For we can
not
go on our way alone. We have our duty to fulfill by every other being,
whether
in the kingdoms below us, without which we could not
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exist,
or in the human kingdom. Every other stands as a vicarious atonement for
us—an
object lesson—and if we have reached a point higher than that which is
ordinarily
reached by men, then all the more are we constrained to duty by them.
We
come to physical existence incarnation after incarnation under the law
inherent
in our natures, to work with mortal ideas and passions and thoughts;
but
we who created them, we who sustain them, are immortal. If we were not
immortal
in our very natures, never by any chance could we become immortal. If
we
were less than Divinity, then we never could by any possibility understand
divinity.
Those beings who have been men and who have gone beyond our degrees of
illusion—like
Jesus of Nazareth, Buddha, and many others—have attained to Their
Divinity.
They accept the woes of birth to which Their younger brothers are
subject,
to remind us of our own natures—the only natures over which we have
permanent
control—that we may become as One of Them, bound to Them as to all
nature.
To live for others is the foundation and basis of religion—of true
spiritual
knowledge.
CONTENTS
THE
ETERNAL VERITIES
OUR
GOD AND OTHER GODS
As
a people we speak of “our God,” imagining that we all have the same idea,
that
we all mean the same thing by the term. Peoples of the past had their
meaning
of “our God,” and peoples of the present time also say “our God and
other
Gods,” imagining that their conception is the only true one—all others,
untrue,
false. The Great War was fought among so-called Christian peoples, who,
so
far as a consideration of Christianity is concerned, ought to have been
worshipping
the same God, and guiding thought and action by the precepts
ascribed
to that God. But is it not true that our theologians and the
theologians
of those people at war with us addressed petitions to the same “Our
God,”
in order to bring success to their efforts as against other peoples
worshipping
the same God? There would then appear to
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be
a multiplicity of Gods, or else something wrong in the conceptions of all of
us.
If we ask ourselves individually, “What do I mean by the term God?” perhaps
we
would all say: “The highest there is.” But do we mean the highest there is?
Do
we mean that great power which sustains all beings, all forms, that which by
its
very nature and by our contemplation of it must appear as infinite, as
eternal,
as changeless? If we do mean that, then we shall have to amend a great
many
other ideas which generally connote with the term God. For instance, we
shall
have to leave the idea of a being entirely outside of our calculations. We
have
thought that the source and sustainer of all things, all beings, from all
time
and in all time, is a being; that the something in us which reaches up
beyond
everything physical, beyond every thing thinkable, is outside ourselves.
How
could that possibly be? How could we possibly prove that this God is a being
existing
in some far-off heaven unknown to us and separate from us? How can we
imagine
a being as omnipresent, and at the same time separate from us or from
anything?
If Deity is infinite and omnipresent, there is not a grain of sand nor
a
point of vacant space anywhere where Deity is not. And how again can we give
to
the idea of Deity, attributes—such as being angry or pleased, rewarding or
punishing,
since every attribute that we give is a limitation and precludes the
idea
of omnipresence? No being could be the origin, the sustainer, the source of
all
that was, is or ever shall be. Any being, however great, is contained and
limited
in space; no being can be omnipresent.
There
is that which is beyond speech, beyond description, and beyond
conception—the
highest there is in the universe. But are we to look outside in
the
heavens, in the sea, in the secret places of the earth, in any place
whatever;
or are we to find it in a much nearer place, that is, within
ourselves?
For all that anyone can know of God, or the Highest, is what he knows
in
himself, through himself and by himself. There is no other place of knowledge
for
us. Yet at the same time we have to perceive that God, or Deity, is not
absent
from anything, is immanent
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in
the whole, is omnipresent, is at the root and is the seed of every being of
every
kind anywhere; that there is no thing, not even a grain of sand nor a
speck
of dust, no point in space, absent from that Source which sustains the
whole
manifested universe. We can imagine, then, that God, as the ancients put
it,
“seated in the hearts of all beings;” for there is something in the heart of
man
whence proceeds all feeling, all true life, all true conception. The heart
is
not the same as the head—a man’s heart may be right and sound and his head
wrong.
The feeling of the true in the heart is not deceived by this thought or
that
thought or the other thought; it can only be experienced by each one for
himself
within himself. God is not an outside God, but is to be sought in the
very
innermost recesses of our own nature— in the silent chamber, the temple,
within
us—and nowhere else.
We
think that our present civilization far transcends any past civilizations
that
ever have been; yet there are many records and relics of arts, sciences, of
knowledge,
of religion, of philosophy such as we have not yet mastered. We are
but
a young people, as a matter of fact. It is not so many centuries ago since
the
Founder of the Christian Religion lived upon the earth, and there were many
thousands
of centuries before that. The people who lived down the course of
those
centuries knew far more than we. They knew, as we may know, that there is
no
such thing as creation. No being ever created the earth, or its conditions.
This
planet, or any other planet, was never created by any being. This solar
system
and other solar systems were not created by any being. Something produced
them.
Yes, and it is possible to understand how that production was brought
about!
By evolution—always an unfolding from within outward—from the very root
of
every being, from the Deity, the Soul of all, the Spirit of all. Spirit is
the
root, the sustainer, the energy producing force for all the evolution that
has
gone on. Every being in the universe is a product of evolution—all from the
same
identical root of being, all drawing their powers of expression from the
one
Source. All are rays from and one with that
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Absolute
Principle, which is our very Self—the Self of all creatures. What of
all
those beings who were the Self in process of evolution, who reached a
realization
of this truth ages and ages before the present civilization? What
became
of them? Have all their hopes and fears been lost? What is the meaning of
those
races, those civilizations—was it death for them when their civilization
passed
out as ours must, since just so surely as it had a beginning so it will
have
an ending? Just so surely as there are those rises and falls in
civilizations,
so is there a cycle of time through which the conscious man goes,
and
a cycle of form which the conscious man animates, uses, and leaves—to take
another—from
civilization to civilization. When, then, we look about us for the
results
of the civilizations that have been, and try to understand the
conditions
of the present civilization, we have to see that the people of the
world
to-day are the very ones who passed through those ancient civilizations,
left
them, and carried forward whatever of knowledge or of ignorance, of truth
or
of error, they had gained during those vast periods of time. For LAW rules in
every
thing and every circumstance, every where. There is a law of birth—of
successive
lives on earth, each life the successor and result of the life or
lives
which preceded. That which sustains man, garners all experience, retains
it,
carries it forward, and propels evolution, is the One changeless, eternal,
immortal
Self—the real perceiver, the real knower, the real experiencer in every
body,
in every form.
The
Self is its own law. Each one is the Self, and each—as Self—has produced the
conditions
under which he finds him self. When the Self acts, it receives the
re-action.
If it acts not at all, then there is no re-action. Every action
brings
its re-action from those who are affected by it for good or for evil. For
good
and evil do not exist of themselves nor in ourselves; they are but effects
we
feel and classify as good or bad according to our attitude toward them; that
which
seems ‘good to one is “evil” to another. When we have rid ourselves of the
idea
that there is a God who produced and sustains good, and a devil who pro-
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duced
and sustains evil, we have come to the fact of true perception from within
outwards.
Every
civilization that has been, and the one in which we now are living, is due
to
a true or false perception of what our real nature is. If we would ever know
and
understand our natures, we must first understand that there is in us That
which
never changes at all, whatever changes are brought about by it. We never
are
the things we see, or feel, or hear, or know, or experience. No matter how
many
the experiences may be, we are still unchanged with the possibility of
infinite
other experiences. That the Self in us is changeless may seem difficult
for
the Western mind to grasp, thinking that without change there is no
progress;
but it may be perceived by the fact of our identity remaining ever the
same
in a child’s body and through all the changes of body that have occurred
since
childhood. If the identity ever changed, it could never observe change.
Only
that which is permanent and stable can see change, can know it, can make
it.
And—what theology, modern philosophy, modern science have never taught
us—there
is this fact: as we are immortal spirit at the very root of our being,
we
have made for ourselves many mansions all down through the process of
nature’s
changes. The gradual condensation which goes on with every planet and
in
every solar system goes on with every body; every form has its initial
existence
as form in the finest state of matter, from which it is condensed and
hardened
to the present physical state of matter. But the illimitable
experiences
of higher planes, back through all those changes, are now resident
within
ourselves— present with us wherever we are or may be—except as we have
shut
the doors on them. Why? Because this brain of ours, the most responsive
organ
in the body, since it is used in our modifications of thought, is
concerned
with things of the earth, in relation to the body. A brain trained and
sustained
by this kind of thinking can not register from the higher nature—from
the
finer sheaths of the soul. But once we begin to think and act from the basis
of
these verities, the brain—which is the most rapidly changing organ in the
body—becomes
porous to the im-
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pressions
of our inner life. Dimly at first, and more strongly as time goes on,
we
begin to realize the fact of this inner experience, and—what is more to us
than
all else—the continuity of our consciousness; the fact that consciousness
never
ceases, no matter on what plane we may be acting. Therefore, we may have
in
our own bodies and during our lifetime—not a promise—but a sense, a
realization,
a knowledge of immortality here and now!
We
have been taught to believe. But, belief is not knowledge. We have been
taught
to believe in a formula, but a formula is not knowledge. So we have gone
astray
in every direction and made of this life a terror to ourselves. We are
afraid
of death, of disaster; we are always buttressing ourselves with some sort
of
guard in this or that direction. We are afraid to trust the very God we say
we
believe in. We will not trust Christ. We will use all the means we can think
of
to look out for ourselves. Each one of us is Spirit and each one of us is
using
spiritual powers to induce what we call good and what we call evil; but
the
misapplication of the spiritual powers, in default of real knowledge, must
lead
us to misery. So we have to know what we are, and to think and live in the
light
of our own real natures. Then we shall know the truth within ourselves. We
shall
understand ourselves and we shall understand our fellow-men, and we shall
never
again say, “Our God and other Gods,” but the SELF of all creatures. We
shall
see the Self as all and in all; we will act for and as the Self, because
the
Self acts only through the creatures; and we shall see every being—man,
below
man, or above man—as an aspect of ourselves; as individualized beings we
will
try more and more to exercise the spiritual knowledge that is our own
heritage.
Like the prodigal son who ate the husks with the swine and then
suddenly
remembered his Father’s house, we will say: “I will arise and go to my
Father.”
For there is no one so wicked, so ignorant, so poorly endowed that he
may
not make good progress in the right direction; on whom the light may not
dawn
and a feeling of power and strength and purpose arise that will do away
with
fear and make him a strong helpful being in the world of men. Far from
taking
us away
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from
our families, our duties, our business, or our citizenship, this knowledge
will
make us better citizens, better husbands, better fathers, better patriots,
if
you will, than ever we were before—patriots of not just one country, but of
all.
CONTENTS
THE
ETERNAL VERITIES
THE
KINGLY MYSTERY
The
“kingly mystery” is Life itself. We all have Life. We all are Life. Every
being
everywhere is Life—expresses Life. To know what is Life itself is to know
the
mystery. But there is a condition precedent to this mysterious knowledge,
stated
by Krishna, in the opening of the Ninth Chapter of the Bhagavad Gita:
“Unto
thee who findeth no fault I will now make known this most mysterious
knowledge,
coupled with a realization of it, which having known thou shalt be
delivered
from evil.” When the one who desires to learn is not in a critical
attitude,
when he has sensed in one way or another that truth lies in a certain
direction
and gives all his attention to it without quarreling with terms or the
ideas
put forward, his is the attitude of the true student. The one who desires
to
know must set aside for the time being all preconceptions, pride, and
prejudices
which he may have held, and then he is ready to begin his studies— to
take
the first step in the right direction.
The
world is full of false ideas, false religions, false philosophies which must
be
thrown away. We of the Western peoples have been taught that we were poor
miserable
sinners who could do nothing of ourselves. We have assumed that we are
poor
miserable sinners and have acted as such. Our whole civilization is colored
and
steeped through with this falsity. Our theologies, our sciences, our
commercial,
social and political conditions are all based on this false idea,
which
in its turn rests upon another equally false—that man is here on earth for
once
only. Hence, that his entrance on this physical scene was through the act
of
others, and we believe that whatever of merit or demerit is his was handed on
to
him by his forebears. As a consequence, man constantly shifts his
responsibility,
and acts as an irresponsible
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being.
The whole falsity of our existence is centered there, for we are
responsible
for every ill that exists among us; every kind of suffering on every
hand
has been brought about through a false idea, and the false action which
followed.
What are sin, disease, sorrow and suffering but the result of our own
thoughts
and actions?
Again,
we say “we cannot know;” or, “this life is all there is.” Therefore, the
whole
force of our consciousness is directed in the line of that one false idea
and
inhibited in the expression of any other; whereas all directions lie
absolutely
open to us, if only we understand our own natures. Man circumscribes
his
own conditions by the false ideas he holds in regard to life. No one holds
him
back. He holds himself back. Yet, even with his narrowing, limiting ideas
and
conceptions, he is able to accomplish wonderful things. Whatever he sets out
to
do on the purely physical, material plane of life, he accomplishes in a
shorter
or greater length of time. If his ideas of religion are all concerned
with
the physical aspect of life, however, how can he know more? All the
conquests
that he can make will be physical conquests. What could it avail him
in
the direction of real knowledge, if he continued similar conquests from
civilization
to civilization, age to age, planet to planet, solar system to
solar
system? He could gain nothing but a small sum of possible combinations and
correlations,
and in all that search and effort would not have gained the first
fundamental
of true knowledge, of true thought and action.
The
kingly mystery of Life can not mean physical existence, which is merely one
aspect
of the Great Life. We have to go deeper into our own natures, and into
the
natures of all beings, in order to grasp what that great mystery is. Then
the
lives of all beings become clear Unto us; we understand what all phases of
existence
mean; we see the causes for all the difficulties that surround us; we
know
how to bring about better results, and we perceive from the very first that
the
power lies in us, and in us alone, to bring about all future changes for
ourselves.
Looking at all existence from a universal point of view, we become
able
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to
exercise the power which lies in the essential spiritual basis of every
being,
high or low. The One Self appears only to be divided among the creatures;
in
reality, It is not divided at all. Each being is That in his essential
nature.
In It is the foundation of all power; in It lies the power of unfolding,
of
evolution, which makes possible for each being—representing one ray of that
One
Life—the attainment of a full knowledge of Life in his own true nature.
Each
one of us stands in the midst of a great and silent evolution. Each one of
us
sees many expressions of different beings— those of the same grade as
ourselves
and beings of grades below us. We find relations with other elements,
the
power of which we do not see, the source of which we do not grasp, yet the
effects
of which we feel. On every hand we are getting effects from different
beings
of different grades, each one receiving those effects differently. The
beings
below us in forms of the mineral, vegetable, and animal world are all
working,
just as we are working, toward a greater and greater realization of the
whole.
Sparks of the One Spirit, of the One Consciousness, they have begun their
little
lives in forms, or bodies, by which they may contact others. As they have
need
for better and better instruments, need for further and further contact,
they
evolve, from within, a better instrument. Such is the whole course of
evolution,
always from within outwards, and always with the tendency to an
increasing
individuality. From the one ocean of Life there finally tends to
arise—Divinity.
Divinity
is always acquired. It is not an endowment. It does not exist of
itself.
If we could be made good, if we could be made to turn around and take a
righteous
course, life might seem very much easier to us. But there is no
escaping
the law; no one can get us “off” from the effects of our wrong-doing;
no
one can confer knowledge on another. Each one has to see and know for
himself.
Each one has to gain Divinity of himself, and in his own way. We think
of
this as a common world. But it is not so. There are no two people who look at
life
from the same view point, who have the same likes and dislikes, whom the
same
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things
affect in exactly the same way. No two people are alike either in life or
after
the death of the body. Each makes his own state; each makes his own
limitations;
each acquires his own Divinity. Divinity lies latent in each one of
us;
all powers lie latent in every one, and no being anywhere can be greater
than
we may become.
What
is Divinity but all-inclusive knowledge? True spirituality is not a hazy
condition.
It is not something that denies any portion of the universe, nor any
kind
of being. A hazy abstract condition would mean no men, no principles, no
opposites;
but Divine spirituality is the power to know and see whatever is
wished
known or seen; it is an intimate knowledge of the ultimate essence of
everything
in nature. Such knowledge would not mean seeing all things at once,
nor
being everywhere at the same time, but it is the power to see and know in
any
direction—the power to grasp whatever it wishes, the power to shut out
whatever
it wishes. Otherwise it would be no power at all; there would be no use
in
having power and wisdom, and such beings as the Masters could be afflicted
with
all the grief and misery in the world, unable to help where help is needed
and
possible.
All-inclusive
knowledge lies before every living being, if lie will but take the
necessary
steps. What prevents him are the false ideas he holds; for thought is
the
basis of all action, and wrong ideas in regard to life inevitably bring
about
wrong actions. We have thought we are all different, because we have
different
ideas, but, in essence, we are One. The One Life is in each of us.
Each
one of us stands in the same position, looking out; all the rest are seen.
Starting
from this point, we begin to find ourselves, to see ourselves, to feel
ourselves,
and, in feeling ourselves, feel all others. All that a man can know
of
God is what he knows in himself, through himself, and by himself. Never by
any
outside presentation can that realization be gained. All the great saviors
of
all times have never asked man to rely on some outside God, to fear some
devil,
to go by this or that revelation, to believe in any book, church,
‘ology,”
or ism” of any kind. They have asked him to take the step that the
height
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of
his calling demands—to know himself, to know his own true nature, and the
nature
of every other being. They have shown that the Real Man must assert
himself,
and must act in accordance with his own nature, and the responsibility
which
the oneness of all nature demands.
Man
occupies the most important place in the whole scheme of evolution. He
stands
where Spirit and matter meet. He is the link between the higher beings
and
those below. He has so to act, so to think and act, in and upon and with
this
physical matter that he raises it all up, and gives it another tendency,
another
trend. By the very constitution of his nature, by reason of his being
connected
as he is in a physical body with all nature, the Secret Doctrine
states
that man can become greater than any one of the Dhyan Chohans and equal
to
all of them put together. That is the goal which lies before him—the goal of
the
‘Kingly Mystery”—the seeing and knowing and feeling and acting universally.
For
there is a power in man which enables him to judge aright; he has the
all-seeing
eye—the all-encompassing sight which permits him to see the justice
of
all things. And always there is present the power of choice in one direction
or
another. The questions before each human being are: Whom will ye serve? Will
you
serve the higher spiritual nature, or the body of flesh? WHOM CHOOSE YE THIS
DAY?
CONTENTS
THE
ETERNAL VERITIES
THE
RECOGNITION OF LAW
We
have to assume either that this is a universe of law or a universe of chaos,
chance,
accident. In fact, we know perfectly well that it is not a universe of
chance,
because everything we use and understand we see to be under law; and
where
something befalls us, the cause of which we cannot discern, we none the
less
assume a cause and try to find it. We cannot even imagine an effect without
a
cause.
The
first thing that the student has to learn to perceive in everything and in
every
circumstance is the reign of law. We recognize law in part, but not in
full,
as it should be recognized.
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Mistaking
our own nature, by the very power of that nature, we set in motion
causes
that produce the results we now feel, and then call those results by such
terms
as “destiny,” “fate,” “chance,” or the “will of God.” The operation of law
to
most minds means a fate which befalls us wherein we are benefited or
afflicted,
but over which we have no control, and in producing which we had no
hand.
Yet the operation of law can be easily understood. It has been enunciated
by
all the great Teachers of the past as meaning action and its consequent
reaction.
Let us remember that these are not two separate and unrelated things—
Cause
and Effect, Action and Reaction, are the two aspects of one and the same
thing.
In Sanskrit, both these aspects are included in the one word, Karma.
Karma
has been recognized in the Christian scriptures, with which we are most
familiar,
in the expression, “Whatsoever a man soweth, that shall he also reap.”
By
consequence, we should easily see that whatever a man is reaping, that he
must
have sown. Once we get the conception that actions do not produce
themselves,
that law does not operate of itself, we can see that we cause
actions
and experience their reactions; that it is we who set up causes and feel
their
effects. Cause and effect, action and reaction—the operation of law—are
seen
to be in ourselves, not outside. There is no action unless there is a being
to
make it and to feel its effects. Everything that happens to any being has its
antecedent
cause, and that cause lies in some past action of the being himself.
In
other words, law rules on every plane of being, and every being of every
grade
is under that law.
We
are all reaping what we have sown, individually and collectively; for we must
know
that we never act alone. We always act on and in connection with others,
affecting
them for good or evil, and we get the necessary reaction from the
causes
set in motion by ourselves. This presents to us the idea of absolute
Justice,
for under such a conception of Law each being receives exactly what he
gives.
This
points to another conception: there could not be action and its consequent
reaction,
unless there were a community of
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being
amongst us. There must be that in our natures which is peculiar to none,
but
common to all. In other words, we have all sprung from the same Source; we
are
all traveling toward the same Goal. The path differs only with the pilgrims.
The
causes that each one sets in motion determine the path that one must follow.
This
might be called “destiny,” if we understand that it is a destiny of our own
creation.
Being created by us, it can be sustained by us or changed by us. If we
do
not like the “destiny” that befalls us, the effects that surround us, the
conditions
that encompass us, all we have to do is to set in motion such causes
as
will produce other and more desirable effects. But we have to do it; no one
else
can do it for us. No one holds us back. No one propels us forward.
There
is no difference in our powers. Each one of us has the same power to
perceive,
to experience, to learn. ‘What we learn differs, our experiences
differ,
our perceptions differ, but that does not show a difference in our
powers—it
shows a difference only in the application of those powers. Each one
of
us contains within himself the same possibilities as exist anywhere and
everywhere
in the universe. The lines that we have hitherto taken have brought
us
to whatever pass, conditions or surroundings that may obtain at the present
time.
But we might have gone another way and produced an altogether different
environment.
We ought to see that even now, however hampered we may be as the
result
of mistaken actions in the past, we have not lost and can never lose our
power
to set other and better causes in motion. The path toward all knowledge
lies
before us: “All nature lies before you—take what you can.”
This
means that all beings below man, and all beings above man, as well as man
himself,
have gained whatever individual positions they may now be in by their
own
exertions. It means that no being is standing still; all are acting, all
progressing
in one direction or another, according to the lines they have
followed
and are following. It also means that all the beings below man will
some
time reach our stage, and that every being above man has passed through
stages
similar to our own—which is evolution carried to
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its
highest point, spiritual and mental, as well as physical. We have applied
the
great Truths of nature only in a partial, a limited, a personal sense. These
are
universal truths and should be applied in a universal sense, if we desire to
arrive
at the fullest recognition of them.
The
life in each of us is the Universal Life. Many imagine that Life means
existence
in a physical body, and that only; that out side of physical existence
there
is no life. But Life includes all things and forms from the highest
spiritual
down to life in its grossest form; it is the same Life all through,
common
to all. It is the One Life, the One Spirit in each and all, so that in
each
being of every grade there lies the potentiality of All-Being. There is
that
in each which is beginningless and endless, which is changeless; and that,
though
illimitable, invisible, inconceivable, can be realized by every human
being.
Some
illustrations will bring this fact forcibly to our minds. We speak of
ourselves,
of our identity. We say, “I was a child; when I was a young man or
woman;
when I was middle-aged; as I am today; as I will be in the future.” Now,
what
is That, itself unchanged, which is going through all those changes? The
same
“I,” the same identity. That does not change. The body changes, the
ideas—the
mind—change, the surroundings change. But the Man himself, the
identity,
remains unchanged through all these changes of body, scene and
circumstance.
Again,
take the power of seeing: we all have that power, and no matter how much
we
exercise it, it still remains the power to perceive. It is not changed by
what
we see. And we may consider this: change cannot see change. Only that which
is
permanent can see change. So there is that in us which is permanent, which is
Real,
which is of the highest, which is a ray from and one with the Supreme, the
universal
Principle or Power, the creator, the sustainer, the regenerator of all
that
was, is, or ever shall be. We have to realize That—each one for
himself—first
by recognizing that IT IS, omnipresent, eternal, boundless and
immutable;
second, by divesting ourselves of those things we thought It to be:
that
It is this body, this mind, these circumstances. All these are changing
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things,
things seen; but that which is the Real, the Supreme, our very Self and
the
Self of all things, is not subject to change; It is changeless; It cannot be
seen,
for It is the Perceiver.
The
ideas we entertain of the Supreme, of Law, of Nature, and of our own Being
govern
the actions we perform. When we were children we had certain ideas, and
we
acted according to them, and so on, all through the years. Some of our ideas
we
have from time to time discarded, and others that we have collected have
taken
their place. We are now acting according to the ideas we now hold. Are
they
the best and highest possible to us?
If
we change our ideas, we change our actions. If we see that Law rules, that
this
Law is inherent in our highest nature and not outside of us, we shall see
that
it is the Spirit in us—our very Self—that is the cause and sustainer of all
our
actions; and this Spirit by its very power as the Highest, through false
ideas
creates for itself false positions and false destinies. We have often
adopted
and we often change our ideas without any real consideration as to their
truth,
as to their relation to Life, as to their bearing upon existence. We must
adopt
and hold fast to three great ideas: that each human being has what are
called
the ‘ attributes of the God power of creation, the power of preservation
as
long as that creation seems satisfactory, and the power to destroy that
creation
and regenerate better ones. All we have to do is to realize our own
real
nature, see what our defects are, strengthen our virtues, and move on. Just
so
surely as we do this, we shall find that our Virtues and strength increase,
and
our defects gradually fall away.
CONTENTS
THE
ETERNAL VERITIES
THE
ORIGIN OF EVIL
Christian
theology states that evil came into the world through the sin of the
first
man’s eating of the tree of forbidden fruit. All men sinned in Adam;
because
of Adam’s sin, every other being is and has been a sinner. Strangely
enough
this first man was made by a Superior Being in His own image, or, in
other
words, perfect;
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yet,
he was not able to restrain himself from doing those things which he had
been
forbidden to do. In the very first being created in the image of the
“Supreme,”
there was a tendency to do wrong!
We
have, then, in this creation, out of nothing, a very limited Creator, as it
is
perfectly patent that any being must be. A being could be neither infinite,
supreme,
nor omnipresent; for there is That in which all beings, however high,
or
planets, or solar-systems, have their existence—Space, which exists whether
there
is anything in it or not; which has no beginning nor ending; which always
is;
which is outside as well as inside of every being. Any being must be less
than
Space; could the Absolute be less than Space? Illimitability and infinitude
are
not in relation to any being whatever; hence creation from the point of view
of
a Creator has to be abandoned.
But
the existence of all beings—not only of mankind, but of beings of every
grade
and everywhere—has to be accounted for: what is the basis of all
existence?
We have to go back of all form, back of every kind of being, to see
that
all beings and all forms spring from One Source, which is not different in
any.
It is in deed the Supreme which lies within and behind every being; every
being
of every kind in the universe is in its innermost essence a ray from and
one
with It. It is Life. It is Spirit. It is Consciousness. Each is God in his
innermost
Essence. Taking this basis for our thinking, let us ask the question:
under
what process do things become? What brings about the operation of all the
different
forms that we see? Whether consciously or unconsciously, we all
recognize
the fact that Law rules in this universe, but what we have to
understand
is that Law is merely the inter-relation and inter-action and
inter-dependence
of all the acts of all beings concerned in the universe. The
one
inclusive law is the law of action and reaction—a law not outside of, but
inherent
in the nature of every being. From the very Source there is the power
to
act, but there is no action unless there is a being to act and feel the
effects
of the action. If I act, I get re-action. If the highest archangel acts,
he
gets the re-action of his action.
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There
are two kinds of re-actions produced from acts: those that are good or
beneficent;
those that are evil or maleficent. The whole responsibility of every
action
rests upon each and every being. So, if any being finds himself in any
given
state, good or bad, it is because of his thoughts, words and deeds—his
own,
and those of nobody else. We get some good and we get some evil, all of our
own
reaping; but all the time, every single moment of our existence, we have the
power
of choice in the direction of good or evil.
Good
has no existence by itself; evil has no existence by itself. The two terms
relate
to matters of conduct and of impressions we receive. They merely
characterize
the effects produced upon us: a thing is “good” to us if it
benefits
us in any way, and “evil” if it does not benefit us. Who is it that
judges
between good and evil effects? In every case, it is the man himself. One
man
will say such and such things are good for me, and such and such things are
evil;
while another man, with a different point of view and different relations
to
things, will perhaps say the exact contrary about the very same matters. So
it
always resolves itself into the individual point of view: in the last
analysis
each man is himself the sole director and final authority as to what is
good
and what is evil, so far as he is concerned.
We
need to ask ourselves if we have always followed that which seemed to us to
be
the best course to follow; and, then again, if we have, did we consider that
course
from the point of view of personal self-benefit, or from the point of
view
of benefit to all others. For if we moved along the line of that which at
the
time seemed best for us personally, we must have acted in a way that
afflicted
others; we must have done evil to others, whether consciously or
unconsciously,
by obstructing their path. There we sowed evilly, and we either
have
reaped or will reap evilly. The very first act that was selfishly done was
the
origin of evil so far as that being was concerned. Likewise, wherever there
was
an unselfish act, there was the origin of good for him. Let us remember,
too,
that the Tree of Knowledge mentioned in the Bible was the knowledge of both
good
and evil. Good and evil are not to be
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considered
separately, but together. You cannot tell good except by its
opposite,
evil. Goodness would speedily cease to be such, were it not for the
operation
of its contrary.
There
are many things in life regarded by us as evils----like sorrow and
death—which
are not, in fact, evils. They are merely stages and conditions
through
which we pass in our progress up the ladder of development. We need not
be
afraid of death, for death will never touch us at all. We pass on out of
life,
and on. One of the Great Teachers said that death ever comes to the Ego as
a
friend. There is no need to fear anything, for there is nothing in the
universe,
high or low, that can ever destroy us—our consciousness, or our
acquired
individuality. Mistakes occur, for many of our actions are performed
through
ignorance, and evil results follow. Even so, it is through those very
wrong
actions that we learn. It is through the operation of vice that virtue is
seen
as a resistance to vice.
The
origin of evil is to be found in ignorance of our own true natures. There
are
no afflictions put upon us by any being other than ourselves. We are
afflicted
just to the extent that we make ourselves open to affliction. Things
affect
some people terribly. The same things affect other people very little or
not
at all. Why? Because of their point of view. Attitude towards things makes
the
suffering or the not suffering, the pleasure or the pain—not the things in
themselves.
If we knew ourselves to be divine beings merely going through a
school
of life—our whole purpose to learn—what would there be to fear, or even
to
be anxious about? If it were not for the obstacles in life—if life were one
happy,
placid dream—we never would make the motion or the effort that would
arouse
the highest characteristics of thought and action. It is by reason of the
obstacles
we have to overcome that we become stronger and obtain nobler traits.
There
is no such thing as a divinely created being, for everything that exists
becomes.
Is
it not true that now we can look back upon and smile at anything ‘ that ever
happened
to us in the past? It looked awful at the time, but it has passed, and
we
can see that from those very things came something of gain, of strength and
wis-
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dom.
Under the law no one can meet with an obstacle which he is not able to
overcome;
the obstacle is but an opportunity for him to get rid of some defect
which
he now possesses. Often the very things which seem the most difficult for
us
prove to be the most beneficent.
Those
who stand the greatest chance of loss in the future are those who have the
easy
times. When one has ‘ Karma—that is, when everything is coming his way—he
is
prone to take the ease of it and flow with the current of the river, missing
many
an opportunity to do good. Through these errors of omission, which are as
bad
as any errors of commission, he fails to under stand that he has diminished
his
own stock of good Karma and must of necessity share in the evil which flows
from
his lack of appreciation of the situation and his opportunity. We need
never
fear our opportunities, but should always act up to them, relying on the
law
of our own spiritual being to carry us through any thing and everything. The
Path
is within ourselves, not outside; each of us is the stair to his own
development.
We
have so long been ruled by political and religious man made laws that we have
come
to believe in them. Yet, goodness does not need laws. Our laws are based on
the
ignorance and selfishness and wickedness in men’s natures; they are made to
restrain
the evil which we think is ineradicable and incurable because ‘we all
sinned
in Adam and cannot help it.” Then, too, because we think we know what is
good
and what is evil, we are very anxious that everybody else should be made to
think
in the same way. We want to prohibit those things which we do not desire
ourselves;
we want other people to eat what we think they ought to eat, and to
clothe
themselves as we think they should be clothed. We talk much of the
“rights”
of men. But we have just one right, and that is the right to do right.
No
man was ever made “good” by law; no man was ever made moral by law. Each man
must
be a law for himself, both moral and spiritual.
Are
we proud of this civilization, made by the collective thought and action of
every
individual in it? Have our telephones, automobiles, airplanes, and
radiographs
made us any more
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divine?
Do they measure our true progress? No; because ignorance and selfishness
still
lie in every human heart; because men, according to the vicarious
atonement
idea, blame their parents for their wrong attributes and tendencies,
and
accept only the good as their own. They are unjust, for both good and bad
are
their own earnings. If we have good, let us be happy that at some time we
earned
it; if we are in bad case, let us be glad, claim it, understand it and
correct
it. If we want a civilization better than the one we have now, we are
the
ones to start right now to make it. No one else will make it for us. We have
to
set the lines in motion towards a true civilization from a true basis; but if
we
think we are not able to do much and are not now doing what we can, it is
certain
we never can do more. As we do what we can, greater opportunities arise
to
do. Until we do what is before us, never will any greater opportunities
arise.
When
we get the right attitude of mind—and that is what discipleship is—there is
not
a quality in us, not a force, not an at tribute, but can be put to the best
and
highest use. We do not get off this plane. We do not cut off any part of our
being.
We do not destroy the usefulness of any part of us, but put all to the
proper
use and for the proper end. Herein is seen the difference between one who
knows
and one who does not know. One who knows does not get off to the
Christian’s
heaven, nor to any other heaven. He works right here where he finds
himself
and does the best work he can with the instrument he now has, fearing
nothing,
trusting the Law of his own being. If any being will trust the Law of
his
own nature, if he will work on with nature by helping all others in every
direction
possible, then all nature will turn and help him. It never was
otherwise.
It cannot be otherwise.
CONTENTS
THE
ETERNAL VERITIES
WHAT REINCARNATES?
What
reincarnates is a mystery to many minds because they find a difficulty in
understanding
such a permanency as must stand behind repeated incarnations. They
know
that the body is born and dies and is dissolved, but their minds are so
identified
with the body in its relations and surroundings that they are un-
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able
to dissociate themselves from it. They think of themselves as persons, as
bodies
of a physical nature, and hence can not see where in them may reside that
power
of incarnating from life to life.
Theosophy
presents a larger view in showing that man is not his body, because
the
body is continually changing; that man is not his mind, because he is
constantly
changing his mind; that there is in man a permanency which is the
identity
throughout all kinds of embodiments. There has been no change in our
identity
from childhood up to the present day. The body has changed; the
surroundings
have changed; but the identity remains the same and will not change
from
now on through all changes of body or mind or circumstance. That in us
which
is itself unchanging is the only real. Nothing is real that changes. It is
only
the real that perceives change. Change can not see change. Only that which
is
constant perceives change; only the permanent can perceive impermanence.
However
dimly we may perceive it, there is that in us which is eternal and
changeless.
This
unchanging, constant, and immortal something in us is not absent from any
particle
or any being whatever. There is only one Life in the world to which we,
as
well as all other beings, pertain. We all proceeded from the same one
Source—not
many— and we are proceeding on the same path to the same great goal.
The
ancients said that the Divine Self is in all beings, but in all it does not
shine
forth. The real is within, and may be realized by any human being in
himself.
Everyone needs that realization that he may shine forth and express the
God
within, which all beings but partially express.
If
then the Source is the same—the One Spirit—in all beings, why so many forms,
so
many, personalities, so many individualizations? All, again Theosophy shows,
are
developments. In that great Ocean of Life, which is at the same time
Consciousness
and Spirit, we move and live and have our being. That ocean is
separable
into its constituent drops and the separation is effected through the
great
course of evolution. Even in the kingdoms below us, which are from the
same
Source, the tendency to separate into drops of individualized consciousness
goes
on in ever-increas-
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ing
degree. In the animal kingdom, those species that are nearest to us make an
approach
to self-consciousness; but we as human beings have arrived at that
stage
where each is a constituent drop of the great ocean of Consciousness. As
with
an ocean of water, each drop of it contains all the elements of the great
body,
so each constituent drop of humanity—a human being—contains within its
range
every element of the great universe.
The
same power exists in all of us, yet where we stand on the ladder of being we
see
many below us and others greater than we above us. Humanity now is building
the
bridge of thought, the bridge of ideas that connects the lower with the
higher.
The whole purpose of incarnation, or our descent into matter, was not
only
to gain further knowledge of matter, but to impel the lower kingdoms to
come
up to where we are. We stand as gods to the lower kingdoms. It is our
impulsion
that brings them weal or woe. It is our misconception of the aim of
life
that makes Nature so hard; that causes all the distress and disasters which
afflict
us in cyclones, tornadoes, diseases, pestilences of every kind. All are
our
own doing; and why? Because there is a sublimation of mineral, vegetable and
animal
kingdoms in our bodies, which are lives in themselves. Every cell in our
bodies
has its birth, youth, manhood, decay and death, and its reincarnation. We
are
impelling each one of those lives according to whatever thought, will, or
feeling
we may have, whether for help or injury to others. These lives go out
from
us for good or evil, back into their kingdoms with good or evil. So by our
lack
of understanding of our own true natures, without a comprehension of
universal
brotherhood, we are imperfectly performing our duties on this plane
and
are imperfectly helping the evolution of the lower kingdoms. We shall
realize
our responsibility to them only as we see that every being is on his way
upward;
that all above man have been men at one time; that all below man will
some
time reach man’s estate, when we have gone on further; that all forms, all
beings,
all individualizations are but aspects of the One Spirit. Granted, then,
that
this one unchanging Spirit is in all—the cause of all evolutionary
development,
the cause of all incarna-
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tions
—where, we may ask, do we carry the power to see and know from life to
life?
How is continuity of knowledge, gained by observation and experience,
preserved?
How is the individual maintained as such?
We
should remember that we were self-conscious beings when this planet began;
some
even were self-conscious when this solar system began; for there is a
difference
in degree of development among human beings. If the planet or solar
system
began in a state of primordial substance, or nebulous matter, as Science
calls
it, then we must have had bodies of that state of substance. In that
finest
substance are all the possibilities of every grade of matter, and hence
it
is that within the true body of primordial matter all the changes of coarser
and
coarser substance have been brought about; and within that body is all
experience.
Our birth is within that body. Everything that occurs to us is
within
that body—a body of a nature which does not change throughout the whole
Manvantara.
Each one has such a body of finest substance, of the inner nature,
which
is the real container for the individual. In it he lives and moves and has
his
being, and yet even the great glory and fineness of that body is not the
man;
it is merely the highest vesture of the Soul. The Real Man we are is the
Man
that was, that is, and that ever shall be, for whom the hour will never
strike—
Man, the thinker; Man, the perceiver—always thinking, continually
acting.
Life
is one. Spirit is one. Consciousness is one. These three are one—a
trinity—and
we are that trinity. All the changes of substance and form are
brought
about by Spirit and Consciousness and expressed in various forms of
life.
We are that One Spirit, each standing in a vast assemblage of beings in
this
great universe, seeing and knowing what he can through the instruments he
has.
We are the Trinity—the Father, the Son, and the Holy Ghost; or, in
theosophical
parlance, we are Alma, Buddhi, and Manas. Atma is the One Spirit,
not
belonging to any one, but to all. Buddhi is the sublimated experience of all
the
past. Manas is the thinking power, the thinker, the man, the immortal man.
There
is no man without the Spirit, and no man without that experience of the
past;
but
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the
mind is the realm of creation, of ideas; and the Spirit itself, with all its
power,
acts according to the ideas that are in the mind.
The
Voice of The Silence says, “Mind is like a mirror. It gathers dust while it
reflects.”
It needs soul-wisdom to brush away the dust. This mind of ours, or
that
which we call the mind, is merely the reflector, which presents as we train
it,
different pictures. The Spirit acts in accord with the ideas seen, for good
or
for evil. Is there evil in the world? It is the power of Spirit that caused
it.
Is there good in the world? It is the power of Spirit that caused it. For
there
is only one power. The misdirection of that power brings evil; its right
direction
brings good.
We
must give up the idea that we are poor, weak, miserable creatures who can
never
do anything for ourselves; for as long as we hold that idea, so long will
we
never do anything. We must get the other idea—that we are Spirit, that we are
immortal—and
when we come to realize what that means, the power of it will flow
directly
in and through us, unrestricted in any direction, save by the
instruments
which we ourselves caused to be imperfect. let us get away from the
idea
that we are this poor, miserable, defective physical body over which we
have
so little control. We can not stop a heart beat; we can not stop the breath
without
destroying the body; we can not stop the constant dissociation of matter
that
goes on in it, nor prevent its final dissolution. Some people talk of
“demonstrating”
against death, but we might as well try to demonstrate against
the
trees shedding their leaves when the winter blasts come. Death will always
be,
and there is a great advantage in it. If we could not change our bodies, how
would
there be any chance for advancement? Are we so well pleased with the
bodies
now ours that we would desire no change? Certainly not. There is only one
thing
in this life that can be retained permanently, and that is the spiritual
nature,
and the great divine compassion which we may translate by the word
“love.”
We
are the reincarnating Egos who will continue to incarnate until the great
task
which we undertook is completed. That task is the raising up of the whole
of
humanity to the highest possible
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stage
of perfection on an earth of this kind. We incarnate from age to age for
the
preservation of the just, the destruction of wickedness, and the
establishment
of righteousness. That is what we are here for, whether we know it
or
not, and we must come to a recognition of the immortality of our own natures
before
we shall ever relieve ourselves from the distresses that afflict humanity
everywhere.
We have to bring ourselves in touch and tune with the whole great
purpose
of Nature which is the evolution of Soul, and for which alone all the
universe
exists
CONTENTS
THE ETERNAL VERITIES
REAL
MEMORY
The
general idea with regard to memory is that it depends entirely on the
orderly
functioning of the physical brain, and that where derangement of that
function
occurs, there is loss of memory. It is quite true that certain forms of
memory
depend upon the brain, as in those two particular functions known as
remembrance
and recollection. In remembrance, we can get the idea, but not all
the
particulars that have brought about some feeling, event, or circumstance of
the
past; in recollection, we can collect back from one point all the other
points
connected with it. But there is a third function of the memory, known as
reminiscence,
which is not at all dependent upon the brain. It is brought into
function
oftentimes, not by any present object or occurrence arousing attention
in
that direction, but as it were, springs direct from the soul itself. It is a
direct
perception of what was. It comes from something behind the brain—the
brain
serving merely as a sort of filter, or interceptor, or translator of
impressions.
We
can understand why remote memories are difficult to recall to our brain
perception,
when we consider the fact that the brain cells are constantly
changing.
It is not conceivable that the millions of impressions received during
a
lifetime could be retained and given out again by those changing cells. All
the
time during our lives there is a continuity of perception, but we do not re
member
one-thousandth part of the impressions that we have received in those
days
or years. Very few events are impressed upon
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us,
or are immediately translatable through the brain, by way of remembrance.
Even
if we so desired, we could never make any complete history of all those
impressions
through the faculty of recollection. Yet there is the innate faculty
of
recalling and recollecting in such a way as to have a consecutive or
synthetic
grasp of all those impressions through reminiscence, that faculty of
memory
which applies to the soul—is a peculiarly innate quality of the soul.
To
reach into and exercise soul memory, we must first under stand the real
nature
of man. We must first see that all beings of every grade—not only man,
but
the beings above man and the beings below man—are of the same essence, the
same
Spirit, the same Life, and of the same potential powers. The higher beings
have
brought these potential powers into activity, and differ from the lower
orders
by reason of a greater degree of development, a greater range of
perception
and a finer evolution of form. But highest as well as lowest are rays
from
and one with the Divine Absolute Principle. Each one is the Seer, the
Perceiver,
who stands in the center of his own universe, through which alone we
may
know all that may be known of the Highest.
We
must recognize the fact that this is a universe of law, with no chance or
accident
anywhere in it, and that we have arrived at our present position under
law—the
law of our own being, set in operation by ourselves; that the same law
rules
in every direction in space and in nature. The races of men that now exist
are
the result of races of men which preceded them; the planet on which we now
live
is the result of a planet that preceded it; the solar system of which our
planet
is a part is the result of a solar system that preceded it. Everything is
an
exact consequence of that which preceded it—everything is a repetition of
that
which was. This return of the same action or preceding impression occurs
under
the true aspect of memory; it is the memory of what we have been through
that
brings about the repetition.
On
the physical plane, the action of true memory is seen in all those stages
through
which the human form goes from conception to birth—representations, in
fact,
of the evolution of
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earlier
races. In every act of our existence we are exhibiting true memory,
whether
we realize it or not. The memory of walking is with us now; the memory
of
talking is with us now. We may not remember how nor when we learned to talk
or
to walk, but we have present with us the knowing how to walk and to talk.
True
memory is just that—the possession of the knowledge of the past. It is
memory
which connects us physically with the body, through all changes of body,
scene
and circumstance; without it, we should be living merely from impression
to
impression; there would be no connection whatever with the past and there
would
be no sense of self-identity.
Memory
exists also in other inner departments of our nature. Living on the
physical
plane, our ideas connected almost entirely with the “three-dimensional”
state
of matter, we are no more conscious of those inner planes of being than,
when
in sleep, we are conscious of the physical plane, being absolutely shut off
from
the outside world, from the happenings to our friends, to the nation, and
to
the world at large, which are then of no consequence whatever to us. Yet
there
is an active life in those inner departments of our nature, and there is a
memory
of it. The Thinker who uses the brain in the waking state is simply
acting
on another plane of matter and using another plane of memory. Every plane
of
consciousness has a memory of its own.
That
consciousness never ceases, but is continuously active, is evidenced by the
fact
that no one has ever experienced sleep. Nor does death come to us any more
than
sleep. We may be aware that sleep or death is coming for the body, but we
know
those states only as we see them in others. When we say “I was asleep,” we
mean
that the body was in the sleeping state, while we passed away altogether
from
this plane for the time being. Then we passed back again from the inner
planes
to this, picking up the memory of the waking state where we laid it down,
and
leaving behind the memory of what passed on the other side. There is no
record
made in this physical instrument of the inner planes, for the brain has
not
been trained in that direction, and hence it can
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not
translate those planes of consciousness, except in some partial
recollections
such as occur in dreams. Dreams attest that we are alive and
active
on inner planes; for in them, we think, speak, smell, taste, hear and
move,
as individuals, and never have any question as to our identity, even
though
the personality presented should be that of some past incarnation. The
dreaming
state is very close to the point of waking—the intermediate state
between
waking and sleep—so that we are able to impress the brain-cells with
what
has occurred before waking, and remember. But beyond the dreaming stage,
which
is a very short stage of sleep, there is a Vast extent of human thought
and
action. We go in and in until we are close to the source of our own being,
where
the Thinker is at work, where he knows all that he has been before—all his
past
incarnations—where he sees and knows himself as he is. The memory of all
the
experiences through which he has been as an individualized being is there in
one
consecutive whole. That, indeed, was the Paradise of man, when he walked
with
Deity, when he knew himself as he really was. True memory is the Paradise
which
all human beings should strive to regain. To recover that whole memory, to
make
that great knowledge of the past usable, here and now in the brain and in
the
body, is the true work of ‘salvation. Only when we understand what we really
are,
shall we be able to take a conscious, active, purposeful part in the
evolution
of our race. Only when we gain the perception that we are the Eternal
Spirit,
that Death never touches us at all, that we may have a conscious life in
spirit,
not in matter—only when we begin to think and act from that basis, can
true
memory come through to the brain; only then can we know for ourselves, have
nothing
to ask of anyone, but have everything to give to every other one. That
true
memory is possible for every living being.
The
barrier for every man is not in the memory, but in the false ideas of life
according
to which he acts. However much the soul remembers, if we are using the
brain
contrary to the nature of the soul, the brain can not translate its
impressions.
The Thinker must transfer the memory of the soul to the brain, and
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he
can do so only by thinking and acting along right lines during active waking
consciousness,
until the brain responds to the ideas and learns to transmit what
occurs
while the body is inoperative. Then the true memory of the past that is
in
the soul is our knowledge in the brain.
The
Masters are those who have the true memory of every step through which They
have
gone—the knowledge of all past civilizations, the understanding of all that
every
human being has to experience, the recognition of all the laws ruling
evolution.
As custodians of that knowledge, and as our Elder Brothers, They
stand
ready to help mankind in the only way open to Them—by recording as much of
that
knowledge as we can assimilate, by directing us to its proper use for the
benefit
of all other human beings, that all humanity may advance in an orderly
way
to the true goal. Greater and greater individualization, wider and wider
range
of perception, are the objects of evolution; but there are two paths by
which
we may reach the goal. One path leads to an individualization that is
selfish,
and self-righteous—a state of separateness from all human beings; on
the
other, there is no cessation of work for humanity. The Elder Brother goes as
high
as he can, but he stops before he enters the final door that separates him
from
the rest; he returns and takes up again a body of the race, as Jesus did,
that
he may help those who know less than He does. So we are never alone. Never
will
there come a time when those Great Beings will cease from that labor, which
is
a labor of love. But we are the ones who must determine for ourselves, sooner
or
later, whether to go on through aeons of suffering and millions of lives of
ignorance,
or to follow the path They show, which leads straight to the
goal—which
involves the power of direct cognition of truth without any mistake
whatever,
and which includes real memory.
CONTENTS
THE
ETERNAL VERITIES
THE
CAUSE OF SORROW
We
are never free from pain, sorrow, and suffering in the world. Pleasures come
and
go very lightly, but always the sorrow and suffering of life itself abides
with
us. If we could see and
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understand
the cause of the sorrow existing in the world in every direction—not
only
the sorrows of the ordinary life but those brought about by collective
action,
as wars are—we should cease to make that cause. We have assumed that all
these
sorrows are due to external causes—to some higher being or beings, or to
some
outside laws of the universe; never to ourselves. And because we have never
brought
it home to ourselves that we are in any way connected with the causes of
sorrow
which come our way, we go on looking for something external to relieve us
of
those sorrows. Not all the religions that ever have existed on the face of
the
earth, not all that the sciences have so far achieved or may achieve will
ever
give us that knowledge, because the cause of sorrow does not lie outside;
it
lies within each one. Each one contains within himself the power to cause
sorrow;
he also has the power to cause its cessation.
The
wisdom of the ages explains the cause of sorrow. It teaches that each being
is
spirit; that the power of spirit is illimitable, although we limit it because
we
assume that it is limited; that the changeless spirit in the heart of every
being
is behind every form, the cause and sustainer of all forms; that spirit is
the
force be hind evolution, and also the force that rules and relates all
things
of whatever grade; that every being is the result of an unfoldment from
within
outwards—of a desire for greater and greater expression. But we who have
reached
this stage of self-consciousness, unlike the lower kingdoms, now have
the
power of choice and can draw upon that illimitable source of our being and
realize
it while we live in a mortal and ever-changing body.
Desire,
in a limited way, with regard to the personality, is the cause of all
sin,
sorrow, and suffering. Such desire is based on selfish thought; it is not
what
others desire; it heeds not any other urge than its own. The unfulfilled
desires,
it is, that hurt us; yet do the fulfilled desires give us happiness?
Never,
for so soon as they are achieved, there begins a further desire for
something
more, something greater. With many conflicting desires, then, we live
upon
each other, we prey upon each other, we devour each other, we injure each
other—in
every way. There is no necessity
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for
all this. It never was the original plan—the original nature of the
development
of man. There is never any need to desire. All our woes are
self-inflicted;
the very inherent power of spirit has plunged us into them and
maintains
us in them.
Yet
misery, sorrow and suffering have a mission. It is usually only the misery
we
bring upon ourselves that makes us stop doing wrong, to look around and ask
and
see what is right. It is by our mistakes we learn to see the difference
between
right and wrong, and in seeing that difference is the whole story of
progress.
We have to be able to tell the difference. It is only through ‘
opposites”—the
perception of them and the employment of them—that any being can
grow
at all. There has always to be duality in nature. All human beings are One
in
spirit, dual in expression. Always there is the actor and something to act
upon.
Always there are the two—Purusha, the spirit, and Prakriti, matter—not two
separate
things, but two aspects of one and the same thing. No perception is
possible
unless we have that duality. We have to experience darkness first in
order
to see light, and so with the opposites of pleasure and pain. Without pain
we
could not understand pleasure; without pleasure we could not understand pain.
What
lies behind all advance in intelligence, from the lowest to the highest, is
perception
gained by that which acts, from that which is acted upon.
Law
rules everywhere in nature in accord with the basis of duality. We call it
the
law of periodicity, but it is simply a statement of Karma, or action and
reaction.
What we call the laws of the elements are in reality but perceptions
of
the actions and reactions of various grades of intelligences. ‘What we call
our
seasons, and all the cycles of time or of individuals, are covered by that
law—reaction
from action previously sent forth. The people who form a nation are
people
who were together in other times; their collective actions have brought
them
the same collective reactions. Every thought we have has its return of
impression;
every feeling we have has its return. All react upon us, coming back
either
impoverished or enriched. Thus, with the power to produce any kind of
effect
resident in us, we can understand the power of false, mis-
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taken
ideas. We can sustain these ideas interminably by the law of return of
impression,
and continually suffer reactions from them. The whole power of
spirit
used in a wrong direction, in ignorance of our own nature and the nature
of
beings in general, creates sorrow of every kind.
No
one can stop us in our mistaken course so long as we foolishly entertain
false
ideas. Our evolution has been brought about by us under the laws of our
own
operation—action and reaction within ourselves—and in no other way. It is a
mistake
to think that good comes to us from outside quarters. It never does.
Whatever
good or whatever evil comes is the reaping of what we have sown, in
every
way and in every circumstance. There are no exceptions. We look for
“justice.”
We are getting it, according to our own thought and action. For let
us
remember that the plane of action is thought itself, that is to say—ideas.
Action
is merely the sequence of the concretion of thought. So there is every
necessity
for us to clear out the rubbish which we hold as ideas. Our “minds,”
as
a rule, are found to be made of a bundle of ideas that somebody has handed on
to
us. We accept the ideas of the race, of the people about us, of this “ism” or
that
“ology,” and call it our mind, when, in reality, we have no mind of our own
at
all. The mind is the power to receive and to reject. What we receive and what
we
reject depends upon ourselves—on our ignorance or on our wisdom. There is
nothing
outside we have to learn, but every thing inside. The task we have at
hand
is to understand our own natures.
If
any great number of beings in this world should reach the understanding of
their
own natures, and so exercise their inherent spiritual powers for the
benefit
of their fellow-men, in no long time we should find the misery of the
world
most wonderfully abated. As was said of old, a little leaven leaveneth the
whole
lump. And one of our Teachers said, “Give me five hundred good, earnest,
sincere,
devoted men and women and I will move the world.” Our success does not
depend
upon any form of physical evolution, nor upon any form of scientific
advancement.
These are but means and not ends in themselves, though did we but
know
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our
own real powers, they could be carried to a pitch not yet dreamed of. We
must
and eventually will carry the civilization of the world to a higher stage
than
has ever before existed, but that will never be until men realize their own
natures
and act from that basis. We can go on indefinitely repeating the present
thinking
and acting, but so long as we do, just so long will there be sin and
sorrow
and suffering. Never will they cease, nor wars, diseases, pestilences,
tornadoes,
cyclones, nor earthquakes—for all these come from man’s errors.
We
shall never find a vicarious atonement. We must take the results of what we
sow.
Recognizing that we are responsible for our own conditions, we must do our
best
to adjust them. Readjustment can come only through assuming our own
spiritual
birth right, instead of assuming that we are these unfortunate bodies
that
are born, live for a while and die; through the fulfillment of our duties
in
every direction as the opportunities are offered us. For we cannot work out
our
salvation alone. We cannot live alone. We cannot progress alone. We cannot
raise
ourselves beyond the rest, but must help all the rest to whatever stage we
occupy,
going further and further ourselves that we may be the better able to
help
and teach the others. Jesus was what he was because he became so. Buddha
was
what he was because he became so. There was a time when they were sinning
and
erring mortals like ourselves. But they saw the true path and turned and
followed
it, as in all time to come must every being.
Just
so long as we think that we are physical beings and follow after this or
that
desire, just so long do we put off the day of readjustment and suffer from
the
causes we have set in motion. But when in place of false ideas we commence
to
base our thought and action on correct ideas, the brain begins to be
clarified
and to be permeable to the immense knowledge of the inner man—a
knowledge
which is not now recorded because of the wrong way in which we have
trained
it. The brain has to be made a good conductor for spiritual knowledge.
If
true knowledge were ours, would we have desires? Would we seek after this or
that
thing in physical life and expend our
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best
energies upon them? No. Further, we would know that no matter what there is
in
the universe anywhere, nothing can stop the progress laid down for ourselves
in
a spiritual direction. We would also know that nothing can harm us; nothing
can
be wilder us. We would trust the law of our own spiritual nature, seeking
only
to do what good we can; seeking nothing for our selves, but to do service
in
every possible way for every other being. Then we should be in accord with
the
nature of the whole, and the natures and forces of all beings would carry us
along
on the stream that brooks no obstacle whatever. Would we be sorrowful?
Never;
because we would be fulfilling the real purpose of spirit and soul in
helping
all other souls on the path, so far as the opportunity lay before us. In
this
course there is no need to strain and struggle; we have only to take those
opportunities
which our reactions bring us. The evil that comes to us—well, it
is
something for us to adjust, to balance. The good that comes to us—that too is
the
result of our own actions. So we may take the good and enjoy it, and meet
the
evil without fear or trembling or resistance of any kind in an attempt to
avoid
it.
The only sorrow of the great Teachers, or
Masters of Wisdom, is to see men
perpetually
engulfing themselves in sin and sorrow and suffering which They
cannot
prevent. One of Them was asked at one time, “Why is it with your great
knowledge
and power that you do not make men think as they should?” He said,
“The
human soul is not so constituted. It has to see and act for itself.” For
the
action is from within outward, and the power goes with the action. No one
can
save us but ourselves.
CONTENTS
THE
ETERNAL VERITIES
WHAT
SURVIVES AFTER DEATH?
Day
after day we are constantly confronted by the fact that we are all subject
to
death. No matter how we may live, whether our lives bring to us failure or
the
greatest possible success in the eyes of the world, death is there at the
end.
So sure as there is birth for us, so there is death. Each one knows that
sooner
or later death must be his portion; but what does he know of after-death?
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‘What,
if anything, survives? Religions such as we have professed do not give us
any
information whatever on this most serious question; materialistic science
presents
us no solution; from neither religion nor science have we gained
anything
to rest upon when the great conqueror of all human bodies appears
before
us. Is there any hope in life that what we are doing may be of any value
after
death? Whether we can answer that question, or not, before death confronts
us—the
confronting of death will be there. The time will come.
If
any solution to the problems presented by death exists, it must be
perceptible
during life to have any value for us as living human beings. It must
be
a reasonable solution, sufficiently evident to us as we now live, to convince
us
of the correctness of the solution. There must be clear evidence as to an
understanding
of the facts of life, before we may accept any explanation as to
what
must be after death. When we know the meaning of birth; when we know what
we
are working here in bodies for; when we know what all manifested life exists
for—then,
we may have an answer as to why we pass so few years in any one
physical
existence; we may know where are our friends, our parents, our
grandparents,
who lived as we are living but now are gone; we may know if life
has
ceased for them; and, then, if life can ever cease for us.
There
is one fact of human existence which should guide us in our thinking—the
fact
of law, ruling in everything that we do. Is it not our knowledge, our
perception
of law that enables us to control the elements in nature? We control
the
various substances and elements by understanding the law of their operation.
We
know that the law of action and re-action prevails in nature; we recognize in
nature
the law of cause and effect. But do we not know that law rules in our
very
selves? We know there is a law under which the body grows from conception
to
birth, from birth to maturity, followed by gradual declination. Just as there
is
for man a cycle of birth, youth, manhood, decay and death, so there is a
succession
of events in nature, which we perceive to be a universal law.
Morning,
noon, and night are followed by morning again; spring, summer, autumn,
and
winter are followed by spring
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again.
We ought then to be able to perceive that, as in nature our birth this
time
is but in orderly succession after previous death, so must we come again
and
again for a life-time on earth, as we come again and again to our day-times
after
the night. We must have passed through a great sweep of existence to have
reached
this present birth, but that must also have been the operation of law.
The
choice lies between law and chaos. There can not be law here and chaos
there.
All is under law; or, all is chaos. Our whole experience shows that law
rules,
and the conclusion becomes necessary that law rules in every thing and in
every
circumstance. Law, therefore, must rule on both sides of death.
But
is this law enforced upon us by some powerful Being? If so, there is no hope
whatever
for us. And who are WE operating under this all-inclusive law? If we
are
mere bodies, we are small and restricted beings. If all the life there is,
is
what we feel and experience in our bodies, life amounts to nothing. Very
little
thought, however, will convince us that we are not our bodies. We know
that
our bodies are under constant change from birth to the present time;
constant
change will go on until the cessation of these bodies; but we do not
change.
The same “I” was child, youth, young man, and older man. The identity
has
not changed at all through all the changes of body it has experienced. Nor
are
we our minds, as so many believe. Our minds are merely certain bundles of
ideas
in regard to life, and we must be greater than those minds because we can
change
them. Nor is there any imaginable limit to that changing. No matter how
much
knowledge we may acquire, we can go on learning; no matter what kind of a
mind
we may have, we possess the illimitable power to go on increasing it. If
one
doubts the existence of anything greater than mind, he has but to see that
the
very fact of doubting—the expression of doubt—shows an act and purpose
beyond
the idea. We could utterly refuse to think, and still exist. We must look
deeper
for ourselves than the mind and the body. Both are but instruments which
WE
use. Then, what can we be? There is that in us which lives, which thinks,
which
is life itself, which garners all experience, which it
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self
changes not at all. It is smaller than the small, as the ancients said; it
is
greater than the great. It can not be weighed nor measured. We can not say
where
it is and where it is not; and yet it is the one thing in us—our very
selves—---which
enables us to have any experience, any idea or combination of
ideas.
Call it Spirit, if you will. Call it Life. Call it Consciousness; for we
well
know that we can not have any experience unless we are conscious of it. The
ancients
said: “The Soul is the Perceiver, is Vision itself, pure and simple,
and
looks directly on ideas.” Spirit sees the idea; actions flow from the ideas
adopted.
Our differences are in respect to mentality, in accordance with the
kind
and range of ideas; but we have all sprung from the same Source; we all
have
a common basis, a common essential nature, which is Spirit and Life itself.
Our
days and nights afford an illustration of the fact that we can let the body
go,
that we can depart from the body, and still exist. While we are awake in the
day-time,
we act outwardly through the organs of the body which serve to
transmit
and receive impressions. At night, these activities are stilled, and it
is
said that we sleep. But how may we know we are conscious during those hours
of
the night? Because when we awake, we can say, “I dreamed,” and there is no
question
as to our identity in the dream. We were conscious, too, of having all
the
senses; we had, apparently, the powers of motion. Notwithstanding the
dormant
condition of the body in that state we call deep sleep, we were still
acting,
living, conscious beings. It may not be difficult to conceive that,
during
the greater portion of the night’s rest passed in what is known as
“dreamless
slumber” of the body, we are conscious; that our action is of a
higher
and finer kind than in waking-life; that it is possible for us to keep a
conscious
hold on that action— to bring back into this brain of ours, which we
are
using during the day-time, the memory of every act on every inner plane of
being.
The soul—the Real Man—with all his past experiences is fully awake when
the
body is asleep. The night-time of the soul is the day-time of the body. It
is
only in exceptional cases, however, that a human being knows that he is
conscious
all the time; that Consciousness can never by any possibility cease.
Yet
each
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one
can see for himself that if Consciousness ever ceased, there would be no
possibility
of its ever beginning again. We can see continuing consciousness in
the
fact that we are able to take up, each day in our life, the work of the day
and
days before.
Theosophy
is presented for the purpose of showing that this full consciousness
in
the day-time, in operation through the body, is possible to every man. If we
had
that consciousness, what would death mean to us? It would mean no more than
sleep.
Death would mean merely a letting go of the body which had become useless
to
us. We should know that death could never touch us any more than sleep
reaches
us; that as our consciousness is continuous, whether the body is asleep
or
awake, so when the body dies, there is no cessation for us.
What,
then, survives after death? The man himself, with all his tendencies, with
all
his experience. The Thinker, the Soul, is what survives, is what can never
be
extinguished, can never itself suffer, can never be involved, is always of
its
own nature, no matter what conditions a man may become involved in for the
time
being. Conditions, whether of joy or suffering, must have an ending; but
the
One who enjoys, the One who suffers, the One who feels, changes not at all.
That
which survives is our very selves—all that we call ourselves—the self who
wakes,
who dreams, who enjoys, who goes into different states, through all the
worlds.
Let us say that this life is a dream in which we have our sufferings and
our
joys. When we awake, we shall have other experiences, but it is that
something
permanent in us which takes to itself of each and every experience;
coming
into any field of operation, it gathers experience according to the
tendencies
which itself has engendered on that plane of being. Thus man has no
other
experience on earth save that which is his very own, save that which he
has
made part of his action on this earth. The law of action and reaction, of
cause
and effect, sowing and reaping is, then, his own law.
What
is it that survives? WE survive, as conscious beings, with all the powers
of
perception, with all that we have ever gained, and thus shall it ever be.
There
is no cessation for us. Bodies wear out in one life, as we know, when they
are
no longer capable and
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useful.
Would we in wisdom wish to continue in such bodies? No: the soul demands
a
better instrument. We tear down the old house to build a better one—or it may
be
a worse one, we might remember. If we are selfish, if we work for this body
alone,
if we are against our fellow beings, then, in a body we shall have the
reaction
from our selfish action. This is law, and not sentiment. It is not the
doings
of our fellow men that we are suffering from, but the evil we have sown,
coming
back and pressing with its full weight against us. Not until man assumes
his
birthright and realizes that the whole course of evolution is the working
out
of the laws of justice, will he take the first step forward in true
progress,
which leads to conscious immortality.
CONTENTS
THE
ETERNAL VERITIES
CAN
THE DEAD COMMUNICATE?
Since
the forties of last century Spiritualists have affirmed the answer to this
question,
claiming sufficient evidence for the survival of intelligence after
the
state known as death. But Spiritualism is not a new thing. Five hundred
years
or more ago, and, way back through every age of man, people have practised
what
is called Bhut worship—that is, worship of the “spirits” of the dead.
Present
day Spiritualism is but a repetition of a former error, even though its
resurrection
has been among those whom we would call of higher intelligence,
“deep
thinkers,” and men of science. The “communications” of today, just like
those
others all down the ages, bear nothing whatever in them of a truly
spiritual
nature; they are physical to the last degree, as the communications to
Sir
Oliver Lodge from his son, Raymond (through a medium, remember), bear
witness.
According to the latter’s statement, his life after death is very much
like
the one he has left behind: people there still drink, smoke cigars and, in
fact
(?) have cigars made for them in spirit-factories out of cigar stuff
belonging
to that state of matter. If this is a “spiritual” communication,
anybody
is welcome to take it as such, but it only goes to show that when we are
out
of physical life we are not necessarily in a spiritual state— as is the
common
supposition.
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The
question is, what do we learn from such “communications”? Is there anything
or
has there ever come anything from the plane of spiritualistic communication
which
has been of any benefit to mankind? Has anything from that source shown us
the
great purpose for which we are here? Does it tell us the meaning of life;
why
there appears to be so much injustice in the world? Does it tell us of wars
that
are to be, and how to prevent various great catastrophies from falling upon
us?
Does it inform us as to the connection or common cause of all the different
beings
in the world? Does it show us the nature of the becoming of beings who
are
greater than we are, as well as of beings lower than we are? Does it show
why
and how this solar system came into existence, and the laws which rule it?
No.
These are all matters on which we need knowledge; yet from so-called
“spirits”
we get all sorts of differing communications as a basis for reasoning
about
them. Those very differences should show us there is no source of
knowledge
in that quarter. ‘What we need is not what any “spirit” or anybody
else
says about anything, but rather, a reasonable, logical, just statement of
laws
which each and every person can test out for himself.
Let
us consider the presentment of Theosophy as to how man has become what he
now
is—the real story of evolution, as gained by observation and experience in
the
vast ages that have passed. The basis underlying that evolution is the same
in
every human being, in every human heart, in every animal life, in every speck
of
matter—the same Spirit in all, the same One Life, the One Intelligence. All
are
rays from that One Life, that One Intelligence, and each expresses the
possibilities
existing in the Infinite Source. Differences in beings, in
mankind,
in various races, all mean degrees of intelligence; for each has the
same
power as the highest being and the same power as all beings; the use or
employment
of the power brings about an instrument to represent it more or less
fully.
Evolution is Spirit expressing itself, whether in this solar system, or
in
those which preceded it. Intelligence was behind the beginning of this planet
in
its nebulous condition, or fire mist; intelligence was behind the cooling and
hardening
processes
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through
many, many ages. In all those states and in all those substances
connected
with this planet we also have existed as spiritual beings, nor are
they
absent from us now. At the end of every life, we go back through all those
stages
again to the highest one, and then descend again to the earthly stage, to
reap
the effects of causes set in motion by us before in other bodies. For there
is
no transforming power in death; as a tree falls, so must it lie. It is during
the
life-time that we must recognize and awaken our true natures. Death opens no
door
to knowledge.
We
have proof of these states of consciousness right within our nightly
experience.
When we sleep—though we never sleep; only the body sleeps—the
consciousness
of this physical plane is gone from us. We have no idea of what is
going
on among our friends or relatives; we have not one slightest sensation of
what
is occurring anywhere on the earth while we are not using the body. Here is
“death”—a
smaller, temporary death—for the body. Then we pass into another state
altogether,
which we know as the dreaming state. The human soul goes on in
dream,
knowing oneself as the one there, seeing, smelling, hearing, talking,
moving
and doing all the other things which he does while in the body, awake.
They
used to say that if you took hold of a sleeper’s great toe he would talk to
you.
You would get a communication from a “spirit,” but what kind of a
communication
would it be! The man would tell you just what his own mind had
worked
with; he would not know in the dreaming state any more than his own
personal
thoughts, his own personal ideas and activities.
Applying
this analogy to the time of death, we can see that in reality the time
of
death never comes. We finally give up this body and it goes back to the earth
from
which it was taken; but WE are not dead. We are still alive. We are still
conscious
on other planes and in other degrees, though we are not using the body
nor
the brain. But what kind of a consciousness, what kind of an intelligence,
are
we using? Just the same kind that we had when we were in the body. Our
thoughts
and feelings and desires go on acting for a time just as they did when
we
were using the body, because of the energy we had put into them. As there is
no
renewal
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of
it, that energy wears itself out, and the man—as a real spiritual
being—enters
into quite another state, where no one on earth can disturb the
action
of his intelligence and the enjoyment of his bliss. How could that be a
state
of bliss if for one single instant it could be disturbed by the sorrows
left
behind on earth? Could there be a worse hell to some people than seeing
from
their “heaven” the appeasing of a husband’s sorrow and the place of mother
taken
by another? We should understand that when a human being passes out of
life,
he passes through something like the dream state—a mixed state—and then
reaches
the best state he is capable of expressing. A spiritual human being, it
would
be folly to imagine otherwise, could not be disturbed by earthly doings,
for
his mission on earth was fulfilled when he left it. But he would come back
again
in another body to take up another day’s work. Then, can we not see that
all
this idea of communication with so-called “spirits” who have left the body
is
nonsense?
Let
us not imagine that there are no other beings besides men outside the body.
Let
us not imagine that dead men, or living dead men, are the only ones existent
on
the other side of this physical world. There are myriads of kinds of beings
who
do not live in bodies like ours but inhabit planes into which men pass from
this
earth. Contiguous to our plane all sorts of beings—sub-men, as well as
human
elementals, dwell. Can we imagine these are desirable communicants? And
how
can we be sure that any external communication is not connected with some
devilish
spirit who likes to pose, to take the cast-off clothing of man because
of
its at traction to his nature and desires, and exploit it to us? A great deal
of
knowledge is required to understand the real nature of man, nor is it arrived
at
by any kind of “communication” what ever, but by entering into our own
natures.
The Father in secret is within, not without, and everything we know or
ever
will know has to be known in ourselves and by ourselves. Never from other
people,
never from any other kind of spirit, will it be known. The Spirit of God
within
everyone—the Knower in everyone—is the last resort, the highest tribunal,
the
last eminence that we shall reach.
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We
are now traveling together through earth matter; when we leave the earth, we
leave
it, alone. So, when we travel through astral matter, we are not
confabulating
with the denizens of the astral plane but are moving along our own
lines.
The states after death are merely the effects of the life last lived. We
step
through from the place of our endeavor to reap what we have sown—first
casting
off the evil, and then experiencing the highest and best of all our
aspirations.
In all of these states each being realizes himself to be the same
person;
never for an instant does it enter one’s perception, or consciousness,
that
he is any other than the one who was on earth; nor does he know that any
such
thing as death has occurred at all, in his highest state he has with him
all
those whom he loved, and in just that condition which he would desire to
have
for them. He has his bliss, because the balance between cause and effect,
even
for his sufferings on earth, is struck straight and true for the spirit.
All
those states are within us, not outside; in those states, we meet first,
last,
and all the time Ourselves—first as we think we arc, and finally as we
really
are.
There
is no possibility of any communication from a “dead” person to a living
one,
except perhaps in the very short period before the real individual has
shaken
off the ideas held during life. Sometimes then a very, very strong desire
to
impart something will effect some sort of communication, but after the great
change
known as “the second death” all connection with earth is broken off. A
pure-minded
living person by his aspiration and love may himself ascend to a
heavenly
place, and there seem to speak and feel and be with those he loved, but
that
speaking and feeling do not disturb the one there. The very essence of the
spiritual
state would exclude all disturbance, though we can obtain the kinds of
feeling
which exist in that condition. All that a medium obtains are simply
reflections
and repetitions of what has occurred, recorded in the nature of the
sitter.
A medium will describe the after death state of a person very much
alive,
which should show how subject to mistakes and errors a medium is. In the
passive
mediumistic state there is no control over anything; there is merely a
channel
provided through which certain things can come, or “leak.”
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The
majority of the “spiritual” communicants of the mediums are suicides and the
victims
of “accidental” death. For not always is there death when the body dies.
Unless
the death coincides with the end of the life-term, which is fixed at
birth,
a man is still tied to earth until the end of his term.
But
there are cases of communications with beings in the world—almost within the
realm
of this world—beings not in physical bodies, who live and move on another
plane
of substance, far away from connection with some easy going medium. These
beings
are known as Nirmanakayas. They are men who have become perfected—who
could
if they chose reach up to and hold the very highest state of bliss, but
who
refuse that bliss because it would mean forever to forsake all chance of
helping
their fellow-men. They can, when the nature of the person is true and
aspiring
strongly, communicate, if it is necessary to help him. But there is no
mistake
about these communications. They are personal, meant for that one as
direct
help. It is the within which induces any outside help that we receive. It
is
a recognition of the spiritual nature of ourselves and all beings which makes
the
true condition. It is from the spiritual that all true strength comes. And
it
is for the perfection of humanity that all the Divine Incarnations have
labored.
CONTENTS
THE
ETERNAL VERITIES
SLEEP AND DREAMS
There
is something in each of us which enters the state called dreams, the state
called
sleep, and the state called death. No understanding whatever can be had
of
the states into which we pass and from which we emerge save under the idea
that
there is an Ego, a thinker, a perceiver, a knower, an experiencer, who
enters
the states and re-emerges there from, and that this Ego, the real man,
retains
his integrity throughout them all.
We
are more than any of the states we enter into, no matter how highly we may
have
considered any of those states. Even if we imagine that we have reached, or
can
reach, the highest state of intelligence and action—that which we call the
divine—it
is we who enter it. So an understanding of the states into which we go
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cannot
be had until we recognize that there is That in us which goes through
them
all; then we must try to understand what that something is, and in this
endeavor
begin right where we now are; we cannot start from any other place or
position
than where we are at any time.
What
do we find, then? That we are a continuing identity. We have passed through
many
changes from birth up to now, but our identity has not changed, no matter
through
what changes it may have passed, or may pass. When we get this fact
firmly
fixed in our minds we will have reached the point of understanding that
there
is an immortal nature in each of us; that it is divine in its essence, not
subject
to change; for It is changeless.
The
dreaming state we enter just as we let go of the body, before we pass into
the
state of dreamless sleep; and on awakening is, again, the transitional state
into
which we return before resuming waking state in the body. We know that we
have
all the senses in dreams, although the body is quiescent, and the sense
organs
are not in use. We can see and feel, we hear, talk, and act, just as we
do
in waking state, without using the physical organs associated with those
sensations
and actions. This shows that we are conscious, alive, existent,
although
the body knows nothing. We know further that our identity is not
disturbed
by entering dream-state; it is we ourselves, and none other,
experiencing
that state.
Dreaming
state is known to be a very short state as contrasted with the waking
state.
It is known that we can dream and experience through what seems to
represent
a very long period of time in the dream, though the state last but a
few
seconds by the clock. There is a portion, by far the greater portion, of the
“night’s
rest” which is only known to us (in waking state) as “dreamless sleep.”
This
is merely the slumber of the body. The body is then almost as if one had
left
it entirely. Yet the entity must be in contact somewhere, for he is
existent
all the time, and is conscious—the same identity. Were this not true,
we
would not wake, or on awakening there would be a new being altogether.
Further
than these ideas as to dream and sleep Western psychologists have not
gone.
They do not know what was known ages
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ago,
and what is known to some today, that the Ego, the man, the thinker, is
more
fully occupied, more his real self, during the dreamless slumber of the
body
than at any other time. So it was said that the day-time of the body is the
night-time
of the soul, and the night-time of the body is the day-time of the
soul.
When the body sleeps, the real man is most active, with the greatest
degree
of intelligence, but thinking and acting on another plane altogether, in
a
different state altogether, from any known to us in ordinary waking human
existence.
We
know nothing about sleep, although we say that we experience it. What we know
is
that we are getting sleepy—that is, that the body is growing exhausted—but
sleep
never comes to us. We are awake in the day-time; we are conscious; we
think.
But our power to see and know when awake is applied almost exclusively to
external
things of a material kind, so that what we call knowledge—waking
knowledge—is,
practically, an application of all our powers to physical
existence,
and to that alone. When we sleep, what takes place?
During
that interval we know that the body is absolutely irresponsive in regard
to
anything external. We do not know nor feel anything that happens to our
friends.
The most frightful calamities might occur around about us, and we would
know
nothing about them until we resumed control of the body. Yet we must have
been
alive, conscious, with an unchanged identity. This brings our minds to the
question
as to why or how it is that we know nothing when awake of that activity
on
higher and altogether different planes during the deep sleep of the body.
We
have within us in abeyance, but not forgotten, not inaccessible, all that
knowledge.
It is recorded, impacted, in our imperishable nature as truly as any
record
can possibly be made—every thing that we have been through, every degree
of
experience, of knowledge, that we have ever acquired. When we sleep—that is,
when
the body sleeps—we go back to that fountain of knowledge which is within
ourselves;
and “wake up” in the morning none the wiser. How can it be that,
possessing
such knowledge, possessing the powers that belong to immortal Spirit,
to
divine Intelligence,
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we
nevertheless cannot use them, are not even aware of their existence in us?
There
is a law known as Karma, the law of action and reaction, which has been
stated:
“Whatsoever a man soweth, that shall he also reap.” We have so thought
and
acted while in the body as to produce finally an instrument that is not in
accord
with our own real nature. We have put the power of our intelligence upon
a
consideration and use of material things—things that appertain to a lower
state
of being than our own—and so have become involved in them. The brain that
we
use is responsive almost entirely to these lower ideas; so that when we
return
into it, upon awakening, there is nothing in that brain which will take
the
slightest impression or record of those states of consciousness through
which
we have passed.
If
we are beings who have passed through higher states during sleep, how are we
ever
going to regain a knowledge of these possessions? If we are told that we
are
divine in nature, not earthly; that we have an immense past; that we have
planes
of consciousness higher than this and powers of action on those
planes—what
does that do for us? What does that impart to us? What does that
arouse
in us? Does it not make us look at life from a different standpoint than
the
one we have hitherto been accustomed to take?
Everything
that we do in life, every result that we experience, is governed by
some
attitude of mind which we hold in regard to life. If one is an atheist, let
us
say, or a materialist, who thinks that life began with this body and will end
with
it, then all his thoughts and acts will be on that basis. But if he changes
that
idea, as he may, for the idea that he is immortal in essential nature, then
that
of itself begins to work a transformation.
It
is not what we go through that counts; but what we learn from it. Knowledge
is
what we should desire; not comforts nor station. We desire to know, for in
knowing
we perceive the right things to do, the right thoughts to hold. As we
are
thinking all the time, we are thinking either good or evil or indifferent
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thoughts;
our actions are good, evil or indifferent according to our thoughts.
If
we begin to think aright, we give direction to that Spiritual Force which is
the
very essence of our nature. Let a man think aright, let him think and act
unselfishly,
and just so surely as he does that he opens up the channels of his
brain
to a greater and greater perception and realization of his own nature.
When
he reaches a certain point he is able to perceive that whether the body is
awake
or asleep or dreaming, or whether the body has passed through the state
called
death—there is no cessation for him.
Supposing
we were able to pass from waking to dreaming, from dreaming to
sleeping,
from sleeping to death, from death to re-birth in another body—and
able
to go through all these states and changes without a single break of
memory,
so that we could not only carry the memory intact from lower to higher
states,
but bring it through with us from higher to lower states, through every
plane,
bringing back the knowledge into this or an other body—what would we be?
Then
we would know just what we are. We would know the relation of this plane to
every
other. We could read the hearts of men. We could help them to take a
greater
and higher stand. We should no longer be deluded by the ideas which
impel
the majority of men. We would no longer struggle for place or position. We
would
struggle only for knowledge, for possessions of every kind in order that
we
might be the better able to help and teach others. We would sojourn with
Deity
all the time, whether in a body or out of it.
It
is to arouse man to an understanding of his own nature and to the right use
of
his powers that Theosophy has been brought to him again, as it has been
brought
in period after period by Those who are greater than we are—Those who
have
passed through the same stages we are now passing through—our Elder
Brothers,
the Christs of all times, the Divine Incarnations. It is They who come
to
remind us of our own natures; to remind us and to arouse us to action, so
that
what we really are may be known to us and expressed by us here on this
lowest
physical plane, on which we are working out our destiny—a destiny made
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by
ourselves, a destiny which can only be changed by ourselves, by the very
power
of that Spirit which we are..
No
one can know anything for another. Each one has to know for himself. Each one
has
to do his own learning. The object of Theosophy is to teach man what he is,
to
show man what he is, and to present to him the necessity of his knowing for
himself.
No vicarious atonement, no vicarious transmission of knowledge, is
possible.
But the direction in which knowledge lies may be pointed out; the
steps
which will lead us in that direction may be shown, as can be done only by
those
who have passed that way before. It is exactly what is being done. It is
the
course of all Saviors of humanity. It is the doctrine of Krishna, of Buddha,
of
Jesus, no less than the doctrine of H. P. Blavatsky. The two teachings that
the
West is most urgently in need of are those of Karma and Reincarnation, the
doctrines
of hope and responsibility— Karma, the doctrine of responsibility
means
that whatever a man sows he shall also reap—Reincarnation, the doctrine of
hope,
means that—whatever he is reaping—there never will be a time when he may
not
sow better seed. The very fact of suffering is a blessing. Karma and
Reincarnation
show us that suffering is brought about by wrong thought and
action;
through our suffering we may be brought to a realization that a wrong
course
has been pursued. We learn through our suffering. Life is one grand
school
of Being, and we have come to that stage where it is time for us to learn
to
understand the purpose of existence; to grasp our whole nature firmly; to use
every
means in our power in every direction—waking, dreaming, sleeping, or in
any
other state—to bring the whole of our nature into accord, so that our lower
instrument
may be in line” and thus more and more fully reflect our divine inner
nature.
CONTENTS
THE ETERNAL VERITIES
INSTINCT
AND INTUITION
Instinct
is a direct perception of what is right, within its own realm.
Intuition
is a direct cognition of the truth in all things. Reason is, as it
were,
the balance between instinct and intuition. Animals have right instinct in
regard
to what to eat, and in regard
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to
what is dangerous to them, for their instinct is acquired experience; but
they
do not reason in their instincts—they feel them. We reason about both our
instincts
(for we have some) and our intuitions, and usually reason ourselves
into
a false position from a false basis of thinking. Reason is an instrument we
are
working with, but if we start with wrong premises we are bound to come to
false
conclusions, however faultless the reasoning. Working logically, we can
come
to right conclusions only with an eternal premise; in no other way shall we
ever
determine the right in our modes of looking at things.
In
trying to understand instinct and intuition, therefore, we shall have to
ascertain
their true foundation. Certainly, there must be a deep meaning in, and
a
deep cause for, their existence. Looking upon the animal kingdom and seeing
therein
actions proceeding for the welfare of the different animal beings, we
call
those actions on their part instinct, without at all realizing that some
thing
produced that instinct. It could not arise of itself. It must have been a
production,
as all things in this or any universe are productions. The statement
of
the ancient Wisdom-Religion is that at the root of every being of every
grade,
of every form and of every kind, there is one reality—Spirit, and Spirit
alone.
From Spirit have come all productions; from Spirit all evolutions have
been
brought about. The Spirit is the same in all; the acquisition differs in
accordance
with the degree of progress of the individual or being; for
evolutions
proceed on individual lines. All beings are of the same nature, but
because
the thought, the ideal and the action differ, we find in a great
universe
like ours many kinds of intelligence evolved from the great Root of all
evolution—the
Spirit in each being.
All
beings below man are evolutions each in its own degree. Even in the mineral
kingdom
there is form, whether that form be of a crystal or an atom; it is a
spiritual
something with a psychic nature, expressing itself according to its
own
acquired nature. Crystals have their own particular sympathies and
antipathies,
their own attractions and repulsions. Are these mechanical? Not in
the
least. They are inherent instinct—an unerring faculty which
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is
but that spark of the divine lurking in every particle of in organic matter.
If
the mineral kingdom did not have a psychic intelligence, man could never use
it.
The same is true with the vegetable and animal kingdoms, which, each, adds
something
to the mere psychical intelligence of the mineral kingdom in a limited
way.
Then, coming to man, we find that he has the power of transcending his
conditions,
of standing apart from them and looking upon them as a
self-conscious
being, separate from them, and of an entirely different nature.
That
which is but a spark of divinity in the lower kingdoms grows to be a flame
in
the higher beings.
There
are seven distinct stages through which all forms come, from nebular
matter
down to our present concrete formations. Conditioned existence is
produced
by various kinds of lives in every state of matter—by different
acquired
intelligences. But Man had a large part in the determination of the
processes,
of the degrees of descent to be undertaken, and it was according to
his
knowledge and processes instituted by him, that the state or conditions of
the
kingdoms below him were made. For Man was a self-conscious being when this
earth
began. Man stands midway between spirit and what we call matter; he is the
turning
point of evolution, and on him depends the future of this evolution. Man
has
both instinct and intuition. Every cell in our bodies is instinctively
impelled
by us. Whether we are conscious of it or not, that instinct causes them
to
evolve. The lives in our bodies have been trained life after life, until
their
action is automatic and reflex. The cells of the different organs have
their
own special impulsations. The cells subtract from food whatever is
necessary
for the composition of the blood, the bones, the various tissues, and
the
brain—which, too, is made of the food we eat and is changing all the time,
like
any other part of the body, being in constant dissociation. But the Real
Man
is not his body, nor his brain, and it is to the Real Man that intuition
pertains.
Both
instinct and intuition have been gained in no other way than through
observation
and experience. All the instinct
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of
animals is a gain in that particular species along the lines of their own
growth
in intelligence and expression in bodies. So, man’s intuition carries
with
it all the knowledge existing in his real nature. Man has lived lives
anterior
to this one, not few but many—even on a planet which we inhabited
before
this earth began, or, rather, before we began with this earth. The many,
many
experiences gained through many, many lives are still with us. We have
never
lost them. They are still resident and potentially active in our innermost
being—in
that real nature of ours which each one of us reaches every twenty-four
hours,
when the body is asleep, when the dreaming state is passed. There lies
intuition—
the sum total of all our past experiences. Something comes through
occasionally,
giving us an inkling of what is the true nature. The voice of the
conscience
is the outlook of that true nature upon the action which is
contemplated.
Some people hearing that “voice of the silence” think God is
speaking
to them, or that some other outside being impresses them. But, in
reality,
it came from their own inner nature—was born from and drawn from the
accumulation
of all past wisdom; it was “the voice” of their own spiritual
nature.
The
channel through which the intuition may flow may be made clear by any and
every
one of us. In what way? By desiring to perpetuate the personality? Never,
in
this nor any other world. There must be a recognition of what, in reality,
our
personality is. It is not the body; it is the ideas held. Ideas make a body
a
fit vehicle for them; ideas control the action of the body. Our personalities
are
composed of our ideas, our likes and dislikes, our attractions and
repulsions,
of the little things that we demand for ourselves, that buttress up
in
us the notion that all this is for me. This is not the Real Man. The
personality
can not be retained; whatever the ideas held today, they are not the
same
as those we held in the past; yet in the past we acted, as now, according
to
the ideas then entertained. In the future we shall have still other ideas,
and
will act in accordance with them. It is our thinking which limits our
action.
It is, then, for us to see that we are real spiritual beings internally,
and
that it is only the
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outer—the
personality—which needs clarifying. The clearing can come about only
by
acting for and as the One Self. Then we shall express our real natures
clearly
in this world of material things; then we shall know what some men only
suspect—for
intuition is a direct cognition of the truth.
The
Message of Theosophy was given us that we may reach into that part of our
nature
which knows, which notes and knows. This is not an impossible task; for
we
are not poor miserable sinners, and others have accomplished it. They went
this
way and tested out for themselves, as is the only true way for every one.
They
found it to be absolute fact that all this inner knowledge, or intuition,
is
recoverable. They know that our ideas, our thoughts, our modes of thinking,
our
limited understandings of our natures make our hindrances; they know that
neither
the body, nor any environment whatever is detrimental, but that every
environment
is an opportunity—the greater the obstacles, the more hindrances of
circumstance,
the greater the opportunity. If we could but be wise enough, if we
could
open our eyes wide enough to see, we could learn something from the
various
instincts perceived in the kingdoms below us. All those beings are
proceeding
by instinct on that long, long journey which leads to that place
where
we now are. If we are wise, by intuition we also will proceed on that
small
old Path which leads far away—the Path that all the Predecessors of all
time
have trodden. All the Beings who have appeared in the world as our Elder
Brothers—Divine
Incarnations—in past civilizations have reached that stage
toward
which we are now consciously or unconsciously proceeding. Our intuition
is
not so asleep as we think. It is shining in us all the time. If we will only
remove
the false conceptions which prevent us now from seeing, those of us who
are
operating on this side of the dark veil can draw that veil aside and let the
light
shine through.
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CONTENTS
THE
ETERNAL VERITIES
THE
CREATIVE WILL
There
is no possible way of understanding or explaining the nature of any being
whatever
except through Evolution, which is always an unfolding from within
outwards,
the expression of spirit or consciousness through the intelligence
acquired.
The will of spirit in action has produced everything that exists.
If
we understand that intelligent will lies behind everything that exists, is
the
cause of everything that is, is the Creator in the universe, we may perhaps
gain
some idea of what it is necessary for us to know in order properly to use
our
powers.
All
stand as creators in the midst of our creations. There are creators below us
in
the scale of intelligence. We stand in another place, with a wider range of
vision,
a greater fund of experience; so we can see that below us, infinitely
below
us, are beings so small that many of them could be gathered on the point
of
a needle. Yet the scientists who have examined them under many conditions
cannot
deny to these infinitesimal organisms a certain intelligence, an ability
to
seek what they like and to avoid what they dislike. From the smallest
conceivable
point of perception and action there is a constantly widening range
of
expression, of evolution, a development more and more in the direction of a
greater
range of being. This evolution of intelligence, or soul, proceeds very
slowly
in the lower kingdoms, more rapidly in the animal kingdom, and in man has
reached
that stage where the being himself knows that he is, that he is
conscious,
that he can understand to some extent his own nature and the natures
of
the beings below him, and see their relation to each other.
Man
has now reached a point where he begins to inquire what more there is for
him
to know. He has ceased to think exclusively of the material; he is sensing
his
own nature, and he asks, What am I, whence came I, whither do I go?
If
we have these ideas, we can perceive that there must have been in the past
some
amongst men who asked these very questions that we are now asking, and who
took
the steps that car-
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ried
them to a higher point of experience and knowledge than we now occupy. It
is
these very beings, now above us, who form a stratum of consciousness, of
knowledge
and power, that we have not—men who have passed through the stages we
are
now in. They are the very ones who come to this earth as Saviors from time
to
time.
As
Christians, we look back to the advent of One such, and think of Him as
unique.
Yet He came in His time to but one small nation; He said Himself that He
came
but to the Jews. Do we not know that every civilization and every tribe
that
ever has existed has held a similar record—that of some great Personage who
came
amongst them?
Back
of all the religions that ever have been, there is the record, the
tradition,
of some great Personage. And we find an astonishing fact in studying
the
scriptures and teachings of other days—each of these great Teachers taught
the
same doctrines. There is no difference between the teachings of Jesus and
the
teachings of Buddha, although those teachings are recorded in different
languages
and an interval of six hundred years separated the two great Teachers.
What
is true of these two is like wise true of all the other many Saviors of
different
times and peoples—they all taught the same fundamental ideas.
This
fact suggests that there is a body of Men, of perfected men, product of
past
civilizations and evolution, our Elder Brothers, in fact, who have acquired
and
are the Custodians of the knowledge and experience gained through aeons of
time.
Their knowledge is actually the very Science of Life, for it enters into
every
department of existence, of nature. They know the natures and processes of
the
beings below man, and above man, as we know the processes of ordinary
every-day
experience. This knowledge they have preserved and recorded, and they
have
the memory of it, just as we have the memory of yesterday’s experiences and
events.
They
have not extended their power to know. We have each of us the same power to
know
that is theirs. But they have extended the facilities of the instruments
which
they possess. They
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have
improved what they have. They have better brains. They have better bodies.
How
did they acquire them? By fulfilling every duty which faced them, regardless
of
what came to themselves. They thought nothing of acquiring power and
knowledge
for themselves; they thought only of gaining power that they might
expend
it for the benefit of every living creature. In so doing they opened the
doors
to the full play of the power of the Spirit within.
We
do the very opposite. We contract the divine power of the Spirit within us to
the
pin-holes of personal desires and selfishness. Do we not see that? Do we not
see
that we ourselves stand in the way of the use of the power within us because
our
ideas are selfish, small, mean?
The
great work of evolution proceeds from within outwards. The Soul is the
Perceiver;
it looks directly on ideas. The action of the will is through ideas.
The
ideas give the directions. Small ideas, small force; large ideas, large
force;
the Force itself is illimitable, for it is the force of Spirit, infinite
and
exhaustless. What we lack are universal ideas. We need to arouse in
ourselves
that power of perception which will lay the whole field of being open
to
us. A stream cannot rise higher than its source.
The
nature of man can never be understood in the least degree by the ideas and
methods
which modern psychologists and scientists and popular religions are
following.
They all proceed from the basis of physical life, many of them from
the
basis of one life only. They tabulate experiences of many kinds, with out
any
firm basis upon which to fix their thought, their reason, and so never
arrive
at any definite conclusion or real knowledge of what man is, or of the
powers
that he may exhibit. This is their use of the creative power, but it is a
limited
use, a misuse. Those who follow that way usually have some selfish
purpose
at the base of their desire, something they wish to achieve for
themselves,
some benefit they desire for themselves. This is not the way.
Theosophy
says that if the desire or aspiration is unselfish, noble, universal,
then
the force which flows through the indi-
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vidual
is grand, noble, universal in its character. Further, that every human
being
has in him the same elements, the same possibilities, as any other, even
the
noblest and highest beings in this or any solar system. This puts man in
quite
a different position from where our religions, our science, or our
philosophy
of the West place him. They all treat of man as if he were his body
or
his mind, as if he were the creature and not the creator.
The
body changes; we change our minds; but there is a Something in us which does
not
change, which does not depend on change, whether of body, mind or
circumstances,
but which is the creator, the ruler, the experiencer of all
changes
of every kind. It is this portion of our nature—the real Man within us—
that
we need to know the nature of. If we can reach such a point of perception
that
we can grasp the fact of the Spirit within us, we shall have reached a
point
where a knowledge of ourselves is possible; and if a knowledge of
ourselves,
then a knowledge through that of all other beings whatsoever.
The
great Teachers point to the fact that the real basis of man’s nature is
Divinity,
Spirit, God. Deity is not some other being, however great. It is not
something
outside. It is the very highest in ourselves and in all others. That
is
the God, and all that any man may know of this Spirit is what he knows in
himself,
of himself, through himself. This is the idea that all the ancients put
forward
in saying there is but one Self, and that we are to see the Self in all
things
and all things in the Self. That is what we all do to some extent; we see
the
Self, more or less. Nothing is seen outside ourselves; everything that we
see
or know is within ourselves. But we think of the Self in us as mortal,
perishable,
having no existence apart from this body and this mind, and as
separate
from the Self in all other forms.
If
we had within us and behind us all the power that there is in the universe,
and
we had no channel through which that power could flow—or only a narrow,
twisted,
distorted channel— that great Power would be of no use to us. would be
non-existent
to us. To open up the channel it is necessary for us to understand
the
real basis: the God within, immortal and eternal, the
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Source
of all being, our very selves; second, that all action proceeds from that
Source
and Center of our being and of all being. Then who is the constructor of
all?
How was all this evolution brought about? All the beings involved in it
make
up both the world and its inhabitants; all that exists is Self-produced,
Self-evolved—the
creation of Spiritual beings acting in, on, and through each
other.
The whole force of evolution, and the whole power behind it, is the human
will,
so far as humanity is concerned. We do not realize that every form
occupied
by any being is composed of Lives, each undergoing evolution on its own
account,
aided, impelled or hindered by the force of the higher form of
consciousness
that evolved it. For this universe is embodied Consciousness, or
Spirit.
And just as a single drop of water contains within it every element and
characteristic
of the whole ocean, so each being, however low in the degree of
its
intelligence, contains within itself the potentiality and possibilities of
the
highest. The will of the Spirit in action has produced all.
The
great Message of Theosophy has provided for every interested enquirer the
means
by which he may know the truth about himself and nature. Just as the Elder
Brothers
have provided in the past, so They have again in our day. Everything
that
Humanity needs has been given to us. But can you give to any one what he
does
not Want? Can you cause to enter into the mind of another what that mind
will
not receive?
There
has to be an open mind, a pure heart, an eager intellect, an unveiled
spiritual
perception, before there is any hope for us. As long as we are
self-centered,
as long as we are satisfied with what we know and what we have,
this
great Message is not for us. It is for the hungry, for the weary, for those
who
are desirous of knowledge, for those who see the absolute paucity of what
has
been put before us as knowledge by those who style themselves our teachers,
for
those who find no explanation any where of the mysteries that surround us,
who
do not know themselves, who do not understand themselves. For them there is
a
way; for them there is food in abundance; for them this whole Movement is kept
in
being by one single will, the Will of the
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Elder
Brothers who have carried these great eternal truths through good and evil
in
order that mankind may be benefited; not desiring any reward, not desiring
any
recognition, desiring only that Their fellow men, Their younger brothers,
may
know, may realize what They know.
CONTENTS
THE
ETERNAL VERITIES
MAN,
VISIBLE AND INVISIBLE
“There
are two kinds of beings in the world, the one divisible, and the other
indivisible:
the divisible is all things and the creatures, the indivisible is
called
Kutastha, or he who standeth on high unaffected. But there is another
spirit
designated as the Supreme Spirit—Paramatma—which permeates and sustains
the
three worlds.”—Bhagavad-Gita.
In
considering these statements, our immediate tendency is to make a
separateness—a
division—in our minds; but to understand nature at all, to
understand
ourselves at all, we may not make any such division. Both the
divisible
and the indivisible, and the Supreme Spirit, exist within each and
every
being. The “three worlds” exist in the nature of man as a being. Man,
“visible
and invisible,” is Man, “divisible and indivisible.” There are
different
classes of visible beings, as well as different classes of invisible
beings,
but whatever we may know of those different classes must come from a
perception
within ourselves. For that perception, however high, there is no
stoppage
any where; it may reach to the utmost confines of space. The power in
each
one is the Supreme Spirit.
When
w look at a human being with our physical eyes, we are able to see only the
form;
when we listen to the speech of a human being, we are able to understand
only
the sounds that we hear, or the ideas that the words convey. We can not
tell
just what a human being is, just what his possibilities are, or what
knowledge
is his, either by looking at him or by hearing him speak. We may know
this
or that presentment, or the various circumstances under which we came in
contact;
we may gain ideas from those contacts; but to know one through and
through,
root and branch, is not given to any mere physical thinker. So
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there
is in the human being that which is invisible—that power of perception and
expression
of which we sense only a part. That invisible part of man has never
been
fathomed, though it exists in all of us, and from it all that is visible
has
sprung.
Spirit
is invisible, yet can we think of a place where Spirit is not? Spirit is
everywhere,
in everything, the cause, the sustainer, of all that was, is, or
ever
shall be. Spirit is not outside of us; the same Spirit is in all; whatever
differences
we may be able to perceive in any other are not differences of
Spirit,
but differences in range of perception. All our powers rest upon that
One
Spiritual Nature. The limitations placed upon the power to express are not
made
by any external force whatever, but made by ourselves, by the ideas that we
hold.
Our range of perception is governed by the ideas we hold in regard to
ourselves,
our nature, and the life about us. These ideas that control our
physical
lives and our minds are, in fact, the limitations in ourselves; yet,
however
varied, however high, however low they may be, their very permanency
rests
on the Spirit itself and every one of them springs from perceptions of
Spirit.
Truth and error both spring from perceptions of Spirit, and by the very
power
of Spirit are sustained. Ideas rule actions, and, as ideas have, like
actions,
their cycle of return, so we create a vicious cycle in which we become
involved,
from the one single fact that we constantly identify ourselves with
this,
that, or the other condition. But this very power of self-identification
is
from Spirit.
Visible
man—his body, his physical instrument—alone is a growth from below
upwards.
The physical body is merely the shell of the man, made of matter of the
earth,
from the three lower kingdoms—mineral, vegetable, and animal—and is being
constantly
renewed from day to day, constantly worn out from day to day. Man,
himself,
is that invisible power and entity which inhabits the body, which is
the
cause of its present construction and development from lower forms of
consciousness.
Man, himself, is above all physicality. From the physical point
of
view, man, himself, is absolutely invisible. He is that which acts. No form
may
restrain him. No form can in any real sense
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contain
him. Any form may be the focus from which he may and can act. The Real
Teaching
is that the man himself, as spiritual being, descends from the plane of
spirituality,
or spiritual self-consciousness, step by step, through all the
stages
of condensation of matter; that he meets the uprising tide of form from
the
lower kingdoms, and when the most perfect form of all has been brought to
its
highest stage of development, he enters it. Not until the invisible man
enters
the physical instrument, could there be humanity at all. So we, as human
beings,
are the product of the higher Divine Spirit, of all the knowledge of a
past
immensity of time, and also, of all that lies in the lower kingdoms, which
constitutes
our lower nature. Man’s higher nature is not divisible. It is
constant,
eternal and true. The lower nature is impermanent and changing, but
the
invisible man within is the one who makes the changes, who forces on the
changes,
and who gathers experience and knowledge through them. There is no
static
condition for any instrument whatever in all the kingdoms, in all the
worlds
and in all systems. Never-ceasing motion, the power to move on and on, in
greater
and greater ranges of perception, is the birth-right of every human
being.
We are like the one who went out from his father’s house and dwelt among
the
swine and fed upon husks. The time must come for us to say, like the
prodigal
son, ‘ will arise and return to my Father”—I will arise and resume my
own
real place in Nature; using all the instruments that I have, I will work to
the
end that all beings may share in all knowledge, that they may progress in a
consecutive
range of steps, ever on and upward, without the breaks and obstacles
that
a false conception of our nature brings about. Such is the whole object of
the
ancient Wisdom Religion—that man may resume his own birthright. No being or
beings
of any grade can confer upon man the knowledge that he alone can get.
That
knowledge is all in reserve in the invisible part of his nature, the result
of
every experience of all his immense past; it is right with him, although he
has
made his physical instrument of such
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a
nature that it will not register what he, as the real being—the invisible
man—knows.
Man, the invisible being, eternally is; for him there is never for an
instant
cessation of consciousness. The curtain rings down on one scene to
immediately
rise on another. When the body is at rest, the man is still acting
and
thinking, in another way, in a finer form, on planes not so restricted as is
the
physical plane. There he has freedom. There he sees and feels and hears and
speaks
and acts (as he does on the physical plane) but he can be here, there or
elsewhere,
wherever his thought brings him, wherever his desire is; he can move
freely
and unhampered by gross physical material. The power of perception of all
kinds
of substance, and of all kinds of beings is the power of everyone of us,
but
that power to see lies behind the physical eye; it belongs to the eye
within—the
eye of the soul.
How
shall we recognize that power? By acting from the basis of our eternal,
divine
nature; by assuming our own identity; by ceasing to place dependence on
any
philosophy, on any science, or religion, or any statement whatever; by
depending
on the reality of the inner, true, spiritual man; by clarifying our
mental
conceptions; by thinking right thoughts and by acting in accordance with
them.
In that way, every channel in the body becomes open to what goes on when,
as
spiritual beings, we leave the physical instrument at night, and are active
on
the inner, spiritual planes of being. Each and every human being must open up
those
channels on his higher nature for himself. He must know for himself, and
the
only place where he may know is within himself. Each one, in reality, stands
at
the center of the universe, and all the rest are pictures and sounds and
experiences,
in which he may see the play of spirit.
How
may we obtain a resumption of divinity? It can not be obtained by much
speaking,
nor by argument. It can be obtained only by taking the position.
Always
we act in accordance with the position assumed. So let us take the
highest
position, the position that is shown by everything in nature. The
highest
of the high is ours. We must assume that high position. We must affirm
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it.
How else can we gain a knowledge of immortality than by taking the position
of
immortality? We assume and act in accord with the position of wickedness very
easily.
If we take the high position, we not only act in accordance with the
greatness
of the position taken, but we come to a realization of it within
ourselves,
where is all perception of it, all fulfillment of it.
What
knowledge could we have of immortality from the point of view of mortality?
What
idea of perfection could we get from the basis of imperfection? None but a
faulty
one. The highest idea on that basis would merely be less imperfection.
Real
perfection does not mean a relative perfection; it means an intimate
knowledge
of the essential basis of everything that exists in nature. True
spirituality
is not a hazy condition; not a mere existence without action; but
the
power to know and to do, to have what the ancients called ‘all-knowingness.”
When
we reach "all-knowingness" then are we truly divine—-divine in
knowledge,
divine
in power, acting through every conceivable state of matter, and through
every
conceivable instrument. And that is our great destiny. Just let us seize
it.
Life is ours. Spirit is ours. Consciousness is ours. Eternal existence is
ours.
Just let us take it.
The
greatest of all knowledge does exist. All the experience of the past, all
the
civilizations that ever have been, have produced beings who now are the
custodians
of all the knowledge that has been gained. That knowledge is waiting
for
us as soon as we shall take the necessary steps to fit ourselves to become
the
possessors of it. That knowledge includes all intellectual knowledge, all
spiritual
knowledge, and all knowledge of every force in nature. Great and
powerful
as are some forces that we know of now, there are forces to be known
that
far transcend them all. The power to destroy a world is reachable by the
one
who takes the right step; but the one who takes the right step will never
destroy.
He will only build. He will use all the power that he has to construct
a
path on which humanity may travel the way that he has gone. If, then, we all
think
of ourselves as eternal invisible beings, acting through visible
impermanent
instruments, we shall get a
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better
and truer conception of life; and if we will try to reach inward to the
innermost
part of our heart of hearts, we shall find a greater vision ours—a
power
to perceive in wider ranges, to greater depth, with more effect than can
ever
be gained by our physical organs of sight. As one of our Great Teachers
said,
“All nature is before you; take what you can.” It is for each one to
listen,
to learn, to apply.
CONTENTS
THE
ETERNAL VERITIES
RENUNCIATION
OF ACTION
It
would be a grave mistake to think that by not acting one frees himself from
the
consequences of action. Such would be a totally false view of the
“renunciation
of action.” The whole universe is action. First, last, and all the
time
ceaseless motion lies behind everything that is. Among all creatures the
impulse
to move on—to progress—is action, and it comes from the very nature of
Spirit
itself; it cannot be denied. Nor can one, even if he should think so,
ever
cease from action, in not doing that which ought to be done; for there is
action
in the very thought—thought being the real plane of action and that which
induces
any kind of action. Without action there is no manifested life. While we
live,
we are constantly acting. There is not a moment when action ceases,
whether
the action is through a mind in a body, or after the terrestrial mind
and
body are laid aside for the time being and functioning goes on in inner
instruments
and sheaths of the soul.
Motion
is the basis of man’s physical existence. There is not one atom, not one
molecule
in the body, which is not in constant motion, and it is through that
constant
motion that the body is enabled to register the various differing
effects
presented by physical matter itself. But within the body is that which
gives
direction—the mind—or that bundle of ideas which each one has. In the last
analysis,
it comes home to each individual that he himself is his own judge,
jury
and executioner; for, if his ideas are small and concerned only with
physical
existence, then the
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motion
given is in a wrong direction, personal and physical. If, however, we
realize
that such ideas as we have accepted and made a basis for our action may
not
be true, we can change and enlarge them, or reject them altogether. Who,
then,
are WE, having the power behind both body and mind to arouse change?
We
are the real mover behind the ideas and behind the will—the
Experiencer—Spirit
itself—that which looks out through our eyes and that which
senses
through our organs. It is the same Self in each and every instrument.
Spirit
has the faculty of identifying itself with the business upon which the
mind
is concentrated, so that it becomes involved in its instruments and
confused
by its involution. Although we are Spirit—divine, eternal,
beginningless,
endless—we have created right or wrong ideas as to our own
natures,
as to anything and everything which we experience in any direction,
upon
any plane of being. We are the One Reality behind all experiences, behind
all
planes of being—which are but temporary in their nature, while Man himself,
divested
of every means of communication with them, becomes creator of his own
means.
Within the spiritual nature lie every possible power, force and means for
the
creation of a more and more perfect instrument, yet, by our own actions, by
our
own creation of false ideals as their basis, we have made the conditions in
which
we find ourselves.
We
could get beyond the troubles by which we are affected, if we would cease to
deal
in every case with effects. We are constantly in a sea of effects, and we
try
to relate one effect to another without for one moment going back to the
basis
of causation—to the Self, the Spirit within. In the Spirit, no one of us
differs—no
human being, nor any kind of being—whether above man, man, or below
man.
The One Spirit in all is the perceiving power. It is the executing power.
It
is the creative, the preservative and the regenerative power in every being.
Out
side of us lies nothing but perception, but within us lies the power of
realization
of Spirit itself and of the powers which lie within that Spirit. Our
differences
lie in our spiritual advancement and in our discriminative
knowledge,
according to our self-evolved
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nature
of mind and body—an evolution which always takes place under law, under
the
same law ruling from the minutest life to the highest spiritual being—that
inherent
law which is the power to act. Action is merely the execution of that
spiritual
law.
We
are learning all the time because we are acting all the time. In every fresh
combination,
the understanding and proper use of it points us onward and enables
us
to go still further into higher worlds and wider combinations. Each one of us
is
a sensitive instrument—the embodiment of everything there is in the whole of
nature;
for we have evolved from instruments of homogeneous substance more
concrete
instruments and we move in them, as spiritual beings from an immense
past,
to make all possible differentiations and combinations to be obtained in
our
evolutionary stream. And let us not forget that we were concerned not only
with
the beings above us and those of our own high estate when we began this
evolution,
but with all the beings below us in the mineral, vegetable, and
animal
kingdoms. All are interdependent. It can only be when we realize our own
natures
and act in accordance with them that we shall fulfill the purpose of our
life
here, which, in fact, includes every being of every kind anywhere. We act
upon
them all to some degree in every thought and action of our own, and just as
we
affect them so the effect flows back upon us through beings like us, and
beings
above us and below us. So, the whole course of understanding—the proper
ideas
from which to act—lies within our selves and not outside.
To
imagine that we are here by chance, that there is no law, that there are
accidents,
that we are not responsible for our selves being impinged upon while
others
are gratified of their desires—is an error. We have brought ourselves
into
the present condition by doing similar things before. We have in other
lives
pursued a course that shut us out from a knowledge of our own nature. We
have
so acted through the inherent power within ourselves as to bring about a
closure
between our high perception and our lives in the body; we have affected
others
in a
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similar
way, and they in their turn come back to affect us and keep us on that
plane
of thought and action. For it can be seen that our thoughts are action
more
than the acts themselves. It is the way we think that produces action, and
others
are permeable to these thoughts of ours, be they good or bad.
There
is the faculty in man of identifying himself with whatever condition he
finds
himself in—the faculty, called in The Bhagavad-Gita Ahankara, or egotism.
As
soon as we are involved in any set of circumstances—be it happiness or
misery—we
immediately identify ourselves with the prevailing condition,
forgetting
that there were other conditions before and that there will be other
conditions
in the future with which we may again identify ourselves, if we have
not
learned to do otherwise. So we go on thinking that we are this body, that we
are
this nation, these events, and this period of time. All these ideas are
subversive
of an understanding of our true natures, but they are eradicable,
because
we ourselves created and maintain them.
A
true understanding may be had by no matter whom or where through what is known
in
one of the ancient writings— the Mundaka-Upanishad”—as the shaving process.
It
is the elimination of all that is not the Self. For nothing that we can see
is
Self; nothing that we can hear, or smell, or taste, or know is Self. The Self
senses
all, through its instruments, but is not any of these things. Nor are we
any
of the experiences we have ‘had, are now having, or will have. We are that
which
experiences, and are not any of the changes. We are none of the processes
through
which we go every day, from sleeping to waking, or from life to death,
according
to universal law. ‘WE never sleep; WE never die. Sleep is just the
reaction
of the body, and when the body sleeps WE are still thinking and
perceiving
and experiencing, in the dreaming state, and in deep sleep states
beyond,
where we have full spiritual self-consciousness.
Why
do we bring back so little memory of the action of consciousness during deep
sleep?
Because our registering apparatus is of a small calibre. The physical
brain
which is the register of our thinking—our manipulating instrument
here—like
every-
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thing
else in our bodies is formed from food, and so is constantly changing as
our
impressions change. It becomes receptive only to the constant influence of
our
earthly thinking. But, if while awake, we take a spiritual basis for our
thinking—that
which compels us in right action, with the recognition of all men
coming
from the same source and proceeding toward the same goal, though the path
varies
with the pilgrim—thinking and acting on that basis during our daily
lives,
then the brain will become responsive to those other forms of
consciousness
during the sleep of the body; then, all that we know on the high
planes
of being can be carried through and to a great degree expressed in the
body.
In
all processes something of change is going on. So, action from the highest
basis
of thought institutes an action in the body itself and changes the very
nature
of the lives in our bodies, making them porous to the inner side of
nature
so that they finally become translucent, and permeable to all higher and
finer
influences. There is the higher and inner side of any and every form that
exists—mineral,
vegetable, animal, human or beyond the human—and as we become
more
universal in our modes of thinking and of action, we contact more fully
that
higher, inner side. We raise ourselves higher, and we see the world as
quite
different from the one perceived when we were treading the path of mere
terrestrial
existence. ‘We see what all false modes of thought and action have
brought
about- animosities, wars, divisions between individuals, pestilences,
disease,
cyclones and earthquakes, noxious insects and animals.
The
great errors of mental conception which darken man’s mind keep him as an
ever-acting
being creating the conditions which bring him his sorrows and
disabilities.
If there were no human being in the world who would ever harm
another,
there would be no harm. All harmful things would disappear. But even
though
there be harmful beings, and their nature can not be changed, we can so
change
our own attitude that no harm can come to us from them. If harm comes to
us,
there must be harm in us. The Yogi of the East can go into the midst of all
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kinds
of harmful creatures unharmed, because of his own harmlessness. When our
thought
is fixed on false ideas, it is apparent to the harmful creatures, and
their
instinct of so-called self-preservation moves them to attack us, because
they
recognize a danger in us. The natures of those beings below us will be
changed
only by man, for they can not change themselves. It is the lives which
we
are using in our own bodies—themselves motion, action—which become the
embodiment
of beings in the various kingdoms, because we have endowed them with
our
thought and action and given them direction, as each moment passes, back on
to
their own plane. We are their creators and their providence, or we delay
their
progress by misunderstanding our own natures and, consequently, theirs.
What
will be in the future depends upon those who have the power to act in any
state
of matter. The civilization that now is has been created by ourselves, but
behind
all true progress there must be a universal conception of Spirit, mind,
and
action. Let us dismiss any idea of renunciation of action. Act always. We
have
to act. Every principle of our nature compels us to act. If we fear or fail
to
act in any given place where the situation calls for action, then we have
acted
in a wrong way, for we have missed an opportunity. And an error of
omission
is worse than an error of commission. Act, then, but act for and as the
Self
of all creatures. Renounce not action, but selfish interest in every
thought
and act.
CONTENTS
THE
ETERNAL VERITIES
THE
LAW OF CORRESPONDENCES
“
Law of Correspondences” is a greater subject than people are liable to
suspect;
yet we all know something of correspondences in the simple facts of
nature—the
seven colors of the spectrum, the seven notes of the scale. Each
color
of each octave corresponds to the same color of another octave. We see
only
a certain number of rates of vibration, but above the number perceptible to
us
are those too fine for us to perceive with our physical senses, and, also
below,
are vibrations too coarse for our
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perception.
‘We stand in the middle, as it were, of a great range of
perceptions,
aware of only a portion of the universe in which we live. The same
is
true with regard to sounds——from the note do up to Si; do corresponds to
every
other do in the seven octaves which we are able to perceive physically;
but
these seven octaves are merely a portion of all the great octaves of nature
above
us and below us. There is correspondence between the high and the low
throughout
all nature, because the great Center of Life, of Consciousness, of
Perception
is the same in every being of what ever grade; and because from
within
that Center proceeds all action. The use of the power to act which is
inherent
in that Center is the cause of all manifestation.
All
things which are visible come from the invisible. In the evolution of a
planet
there is a beginning in homogeneous, radiant matter—such as composes the
Milky
Way—the basis of all subsequent forms that are brought about, or produced,
by
the beings existent in that homogeneous state. Each being is a Center and
each
Center is the same as the One Great Center. Proceeding from the same
Source,
necessarily, all beings proceed under the same laws. The same Law rules
all
beings. The power to act and the subsequent reaction—the law of laws which
we
know as Karma—is brought into operation by all beings to produce the
manifested
universe and all the differentiations in forms and substance. Thus
there
is a connection between each being and every other being. There is a
correspondence
between each being and every other being. There is a
correspondence
between the constituents of each being and the constituents of
every
other being.
The
law which rules the atoms of our world as well as the highest spiritual
beings
in it—that law inherent in the Center of each being—proceeds in a
definite,
orderly mode. This progress is known to be divided into seven degrees,
or
the septenary nature, from the states of fine matter down to the matter that
we
now know in the body. All beings go through forms in the various states, and
not
only do they go through them but they possess them at the present time. Man
possesses
every body which
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ever
has existed for him in any stage of matter. But our planet is one of many
planets.
It exists in a solar system which is one of many solar systems. There
are
inhabitants of other planets— some of them below us in point of development
and
others so much higher than we that if we knew the state of their progress we
would
esteem them divine beings. All beings of each and every planet are of the
same
Center and proceed under the same universal law of manifestation. Thus,
there
is a correspondence between each and every planet: we are related to Mars,
to
Mercury, Venus, Jupiter, Saturn and the Moon by certain correspondences in
fact,
there are organs in our bodies which correspond to the various planets.
At
the root of all these correspondences with planets, beings and states of
matter,
and behind all these points of attachment with every thing—the most
minute
as well as the coarsest—lies a tremendous, almost immeasurable SCIENCE
related
to all portions of the universe, to every state of matter and every
plane
of consciousness—a science which by our self-induced and self- devised
efforts
it is possible for us to attain it ourselves. For knowledge does not
exist
outside of us, nor does knowledge exist without the knowers of it. Always
the
knowers of the greater knowledge have achieved it through observation and
experience.
Those Beings who are greater than we are and who have handed down to
us
Theosophy—the science of life and the art of living—in the far distant past
had
to go through similar experiences to those we are now encountering. So again
we
see there is a correspondence in ourselves with those higher Beings, and, as
well,
with lower beings. We have to manifest as various classes of beings, some
on
higher planes and some on lower planes. The forms of the kingdoms below us
are
embodiments of minor grades of consciousness on their way up to our estate,
which
they will reach when we have progressed to still higher states, under the
law
of evolution. For evolution of form is always brought about by the extension
of
the Consciousness of the being in habiting the form, and our own purpose, as
spiritual
beings connected with all states of matter, is to evolve a better and
better
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instrument
on this plane of being to correspond to, or be accessible to, those
inner
states of being and higher planes of consciousness which we all in reality
possess.
It may seem strange to us that we possess what we know nothing of, and
that
there are powers latent in us which in our present case we are unable to
manifest.
But we ought to see that we have the power to learn. We have the power
to
learn sciences of various kinds, or languages entirely different from those
we
now know. The power to learn is within us. We could not learn these things if
they
were new—that is, due to some formation of nature separate from ourselves.
There
is a power that we may gain over all nature, and ‘use, for in fact nothing
is
of use by way of knowledge that can not be practical for the true evolution
of
man, for the forwarding of humanity. There is a certain knowledge in the
possession
of some which relates to the occult sciences, to powers which we do
not
presently possess but which are latent in us—the reason for either latency
or
possession lying in the fact that this life is the reaping of what has gone
on
be fore. As day succeeds day and life succeeds life, as planet succeeds
planet
and solar system succeeds solar system, so we have come down through the
immeasurable
past to the present conditions—to conditions, let it be remembered,
where
spirit and matter conjoin, where man may become higher than any being in
our
solar system because he is conjoined with the lower kingdoms; because he may
so
increase his knowledge in connection with those lower kingdoms that lie may
raise
them up and use the powers that exist there and are produced by beings of
every
grade. Let us remember, too, that even on this physical plane there are
beings
other than those we ordinarily see in mineral, vegetable, animal and
human
embodiments; there are invisible beings existing in what we call our air,
in
the ether, in electricity, in fire—for it is life everywhere in this
universe;
there is not a hand’s breadth of vacant ‘ space anywhere. However
minute,
visible or invisible, the forms of life may be, they are Centers of
Consciousness,
beginnings of perception, the beginnings of individuality—ever
increasing
from form to
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form
until the human form is reached, and then, on and on. For we as human
beings
are not the product of this earth. Our bodies are; but as spiritual
beings
we were present before this earth was formed. Once more we have come down
through
the stairway of the seven worlds from that primal state which is the
very
Center of being, plus all that we had gained before in other worlds. ‘We
bring
with us all that we have gained in similar states and planes of substance
before,
and go on with the world in each stage, just as we go on from day to day
with
our various occupations. Thus we may see that there is a continuity
throughout
the entire course of evolution; what we have to learn is that
knowledge
of it along the line of true correspondences will never be acquired by
mere
study, nor by information given us by any being or beings whatever.
True
knowledge has to be gained through an increasing perception of the
universality
of all law and the universal line of progress for every being of
whatever
grade. We have to think and practise altruism before the higher and
more
recondite powers of the universe can be placed in our possession for our
use.
The thought and the motive must be that which makes for the good of all
beings.
What has been given to us in the philosophy of Theosophy is for the
purpose
of arousing the attention of that Center within us which can see, which
can
know and which can do, when it resumes its own nature and status. For there
is
a deep knowledge of all these things in the soul of every human being and the
soul
knows what it needs; it can understand when the brain can not understand;
it
can feel when the senses are not capable of transmitting feeling. This
knowledge
is open to every human being; but only when the mind that we now
possess
is in exact accord with the nature of the indwelling Spirit, shall we
begin
to see, from within outwards, all the lines of correspondence and relation
that
exist between us and all other beings. Only when we realize that we are a
part
of the Great Chain of being, that no one of us is unnecessary and no one
can
drop out, that the development is one for all, that we are all from the same
Source
and going towards the same goal; only when we shall
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think
and act from that basis, will we move onward with the great force
proceeding
from the Center in that true direction which leads to enlightenment
and
power. The law of correspondences constitutes a science which is perhaps
beyond
the idea of any one of us. Can we realize that — all beings are forces
and
all forces proceed from beings? Can we realize that there are forces or
beings
in nature which can be moved without the lifting of a finger—just by the
thought,
just by the will of one who knows the law of correspondences?
Fortunate,
indeed, it is that men as they are now constituted, with the wrong
ideas
that rule their actions, do not possess these powers which they could use
against
their fellow men! For is it not true that if we had them we would use
them
to blot out of existence many human beings who are running counter to our
own
ideas? And those beings are, just like ourselves, controlled by ideas
foreign
to the true progress of the whole and must meet the exact results of
their
wrong course of thought. Even without knowing it, perhaps, we may fight
the
battle of humanity merely by taking one idea of Theosophy—one universal
idea—
towards the freedom of the soul, and holding to that help. But we have to
go
much farther than that, which is but one step on the way. We have to realize
within
ourselves the kind of bodies, inner and outer, which we possess and the
powers
that belong to those bodies. We must bring those higher powers into
operation
through this physical body. We must build a higher and greater
civilization
than ever yet has existed. Whether it is accomplished in this or in
ten
million lives, whether we go straight to the goal or through suffering after
suffering,
it must ultimately be brought about.
We
are here for a great purpose. A great mission lies before every one of us, as
well
as a great knowledge. We are here as knowing, self-conscious beings, buried
in,
and identified with this body, with this matter. Involved in the very work
we
had to do on this plane of being, we have forgotten our own true natures. It
behooves
us to understand what our true nature is and to think and act in
accordance
with it. Let us remember, too,
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that
“the true nature” is not far away; it is right within us— within our
hearts.
In the silence of our own hearts there pulsates that One Life, which
beats
in correspondence in the action of the lungs, the action of the tides, the
flux
and reflux which is going on all the time and everywhere in nature. Can we
not
see that the laws of correspondences are the same now that they were
millions
of years ago? Nor has humanity changed. We have changed the conditions
surrounding
us, but we ourselves are experiencing the same desires, the same
feelings,
the same stupidities which were ours millions of years ago. We have
not
advanced spiritually beyond the civilizations that are dead and gone, but in
what
we call “advancement” we have made merely another closer bond to physical
existence.
So there is much for us to do.
We
move from death to death until we realize our true natures and take the
course
pointed out by the Wise Men of all ages—the course by which They gained
Their
wisdom. Theosophy was brought into the world to wake up the souls who are
in
the least degree susceptible to an awakening, to join that body of pilgrims
moving
on their way with their faces turned in the direction of the Masters of
Wisdom,
regardless of their present conditions, quickly or slowly clearing away
their
defects that they may be the pioneers and helpers and guides of the
humanities
that are to follow. Moving on with courage and confidence in the
Great
Beings, they gradually learn and come to a resumption of those powers
which
we all possess but do not express. Nor can one express in words the power,
the
happiness, the freedom from fear of any kind, the realization, while in a
body,
of immortality which spiritual knowledge brings. This knowledge and these
powers
are within the reach of all of us. As the ancients said, “The Great Self
shines
in all beings, but in all it does not shine forth.” We may reach that One
Self,
the One Spirit, whence come all law, all possibilities—which has the power
to
produce all changes, but of itself changes not at all— ever the experiencer,
the
enjoyer or the sufferer of the changes. Power comes from this knowledge,
which
springs up spontane-
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ously
within us because it resides in the innermost parts of our natures.
CONTENTS
THE
ETERNAL VERITIES
CULTURE
OF CONCENTRATION
Concentration,
or the use of the attention in the direction of anything that we
wish
to do, consistently and persistently, has long been recognized as the most
effective
means of arriving at the full expression of our powers and energies.
The
ancients called the power to focus the attention upon a subject or object
for
as long a time as is required, to the exclusion of every other thought and
feeling,
‘one-pointedness.” Concentration is difficult to obtain among us as a
people,
because the key-note of our civilization is, in fact, distraction rather
than
concentration. Constantly and in every direction we are having presented to
our
minds objects and subjects—one thing after another to take our attention and
then
to pull it off from what we are putting it on. So, our minds have acquired
the
tendency to jump from one thing to another; to fly to a pleasant idea or to
an
unpleasant idea, to remain passive. Remaining passive is normally sleep;
abnormally,
its tendency is towards insanity. That we have be come habituated to
these
distractions and are not able to place our minds on any given thing for
any
length of time may be easily proved by anyone. If he will sit down and try
to
think of one single thing, one single object or subject, for only five
minutes,
he will find even in a very few seconds, perhaps, that he has wandered
miles
away mentally from the thing he intended to place his mind upon.
We
have first to understand what man is, his real nature, what the cause of his
present
condition, before we can arrive at any pure and true concentration,
before
we can use the higher mind and the powers that flow from it. For the
powers
that we use in the body are transmitted powers, drawn, indeed, from our
inner
spiritual nature, but so disturbed and limited that they are not powerful.
We
need to know about our minds, and we need to control our minds—that is, the
lower
mind, occupied
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with
personal and physical things, known in Theosophical phraseology, as Lower
Manas.
It is this
“organ,”
the thinking principle, which the ancients said is the great producer
of
illusion—the great distracter of concentration. For there is no possibility
of
obtaining real concentration until the possessor of the mind can place it
where
he will, when he will, and for as long a time as he pleases.
It
is written in The Voice of the Silence: ‘ Mind is the great slayer of the
Real.
Let the disciple slay the Slayer.” The disciple, who is the Real Man—the
spiritual
man—has to act as such. He has to stop the switchings and fittings of
his
thinking principle and become calm in that knowledge to which the
consideration
of his own true nature brings him. The object of all advancement
is
the realization of the true nature of each one and an employment of the
powers
which belong to it. What hinders is the thinking principle. WE are the
thinkers,
but we are not what we think. If we think wrongly, then all the
results
of our thoughts and actions must lead to a wrong conclusion, or to a
partial
one, at best; but if we realize that we are the thinker, and the
creator—the
evolver of all the conditions through which we have been, in which
we
now are, and in which we shall find ourselves in the future—then we have
reached
the point of view of the Real man, and it is only to the Real man that
the
power of concentration belongs.
Again,
in order to obtain concentration, we need an understanding of the
classification
of the principles of man. We all have the same principles, the
same
kinds of substances within us, the same spirit within us. We all contain
every
element that exists anywhere or in any being. So, too, each one has all
the
powers that exist anywhere, in himself, though latent. We are all of the
same
Source, all parts of one great Whole, all sparks and rays from the Infinite
Spirit,
or the Absolute Principle. The second principle is Buddhi, or the
acquired
wisdom of past lives, as well as this one. It is the cream of all our
past
experiences. The next principle is Manas, the Higher mind, the real power
to
think, the creator—not concerned with this physical
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phase
of existence, but with the spirit and the acquired wisdom. These three
principles
together make the Real Man—Atma Buddhi-Manas—and these three each one
of
us is in his inner nature.
Our
Lower Manas is the transitory aspect of the Higher mind; that is, the
portion
of our attention, our thoughts and feelings addressed to life in a body.
But
if our thinking faculty is concerned only with the personal self—only with
the
body— the powers which reside in the Triad, the Real man, and the acquired
wisdom
of the past, can not force themselves through that cloud of illusion.
Lower
Manas is the principle of balance. It is the place from which the man in a
body
either goes up towards his higher nature or down towards his earthly
nature,
made up of the desires pertaining to sensuous existence. Life about us
is
throwing its impressions and energies upon us all the time. We are constantly
subject
to them and connected with them by our ideas, our feelings and emotions,
so
that there is a constant turmoil going on within that inner mind which makes
a
barrier to absolute calmness and concentration.
Then
we have the astral body, itself an aspect of the real inner body which has
lasted
through the vast period of the past and must continue through the far
distant
future. This astral body is the prototype, or design, around which the
physical
body is built, and which, considered from the point of view of the
powers,
is the real physical body. Without it the physical body would be nothing
but
a mass of matter—an aggregation of smaller lives. It is the astral body
which
contains the organs, or centers from which the organs have been evolved in
accord
with the needs of the thinker within. The real senses of man are not in
the
physical but in the astral body. The astral body lasts a little over one
lifetime.
It does not die when the physical body dies, but is used as a body in
the
immediate after-death states.
Now
as soon as we begin to make the effort to control the mind, and desire to
know
and to assume the position of the inner man, the effort and the assumption
bring
an accession of power and of steadiness. We have started something going
in
the astral
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body.
What were before merely centers of force around which organs were builded
now
tend to become separate astral organs. A gradual building of those organs
goes
on within us, until in the completion of our effort we have an astral body,
with
all the organs of the physical completely synthesized, and we are beyond
the
vicissitudes of physical existence; we have the power of the action of the
astral
body. The astral body is even more complete and effective on its own
plane
that our bodily instrument here on the physical plane, for it has a wider
range
of action in its seven super-senses, where physically we have use of only
five
senses.
Many
hindrances arise, however, as soon as the effort is begun. Old habits of
thought
and feeling press us on every hand, be cause we have not yet been able
to
check our responsiveness to them, and so we find ourselves subject to certain
feelings
and emotions which tend to destroy that astral body which is being
built.
First, and most potent, is anger. Anger has an explosive effect, and no
matter
how much we may have progressed in our growth, the uncontrollable inner
shock
coming from anger will tear that inner body to pieces so that the work has
to
be done all over again. Next to contend with is vanity—vanity of some kind or
another,
of some accomplishment, of ourselves, our family, our nation, or what
not.
Vanity tends to grow and grow, until finally we will not listen to anybody
and
are too vain to learn anything. So, vanity tends to disintegrate this inner
body,
although it is less disruptive than anger. Envy is another hindrance. Fear
is
another, but fear is the least of them all because it can be destroyed by
knowledge.
Fear is always the child of ignorance. We fear those things we do not
know,
but when we know, we do not fear.
We
are all a prey to those fears that tend to disrupt the very instrument by
means
of which true concentration may be attained; but it may be attained. The
peculiar
power and nature of concentration is that, when complete, the attention
can
be placed on any subject or object to the exclusion of every other for any
given
length of time; and this thinking principle—this
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mind
of ours which has been flitting about—can be used to shape itself to the
object
gazed upon, to the nature of the subject thought about. While the mind
takes
the shape of the object, we get from that shape the form, the
characteristics
of every kind that flow from it; and when our inquiry is
complete,
we are able to know everything that can be known of the subject or
object.
Such a height of concentration we can easily see is not to be attained
by
intermittent efforts, but by efforts made from “a firm position assumed” with
the
end in view. All efforts made from that basis are bound to be of avail;
every
effort made from the point of view of the spiritual man counts, because it
makes
the body subservient to the thinking principle.
Other
things come about from that true power of concentration. We begin to open
up
the channels that reach from our brains to the astral body, and from the
astral
body to the inner man. Then, that which is temporary tends to become a
part
of that which is eternal. All the planes become synthesized from above
down,
and all the vestures of the soul which we have evolved from the past
become
in accord with each other. It is just like the tumblers in a lock: when
they
work together, the lock works accurately. So we have to bring all the
sheaths
of the soul into exact accord, and that we can do only by taking the
position
of the spiritual being and acting as such.
The
height of concentration is possible to us, but not on a selfish basis. The
concentration
of the brain mind stands beside true concentration as a rush light
beside
the sun. True concentration is, first of all, a position assumed out of
regard
for the end in view of union with the Higher Self. That is the highest
Yoga.
Concentration upon the Self is true concentration. And concentration must
be
attained before we can ever reach that stage where eternal knowledge of every
kind
is ours to the last degree; before we shall once more resume and wield
those
powers which are the heritage of all.
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CONTENTS
THE
ETERNAL VERITIES
MENTAL
HEALING AND HYPNOSIS
Mental
healing, metaphysical healing, mind cure, spiritual healing and Christian
Science
all come under the same head; there is no difference between them in the
range
of their action or the basis upon which they are founded. All are forms of
self-
hypnotism. But hypnosis is something of itself, and in itself, which calls
for
extensive consideration, its basis being a sort of artificial catalepsy.
Whoever
is hypnotized is thrown out of his normal modes of perception; his own
external
perceptions are closed to him and he sees only from the basis which the
operator
presents to him. Mental healers and Christian Scientists make use of
certain
ideas and abstractions in formula which take the mind off the body,
though
it is generally believed that thought” is the means by which the healing
is
effected. Now thought differs entirely in its nature and relation according
to
the knowledge of the thinker, and to use a prescribed formula, as do the
adherents
of these healing cults, is by no means to employ thought. What passes
for
‘thought” is the idea that diseases are caused by thinking of them, and that
the
only way to over come them is by thinking of that which is not disease. Of
course,
this is only a formula.
Are
there cures brought about by such practices? Certainly; by each and every
system,
no matter how much they suffer from one another in their claims. Just
so,
there are cures made by every remedy” ever proposed under the sun.
Testimonials
are found for every kind of remedy and to every kind of formula
that
was ever presented mankind. Medical practitioners bring about their cures
also,
and even the ‘quack” remedies advertised in the newspapers bring floods of
testimonials
from people who have been cured of disease after having been given
up
by physicians. Since, then, healing is brought about in many ways, it is
clear
that neither the fact of healing, nor any number of testimonials, have any
value
as evidence that any one of these systems of healing is a true system.
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We
need to inquire into these systems from the point of view of Theosophy, for
let
it be understood that the Theosophist does not attack any form of belief nor
any
form of philosophy what ever; he merely compares them with Theosophy. If
that
comparison shows a lack in their theories of explanation and a failure to
give
human beings a true basis to think from, by which they shall gain a
realization
of their own nature and the laws ruling everything in every place,
it
can not be said that Theosophy is at fault, but that the partial philosophy
under
consideration has failed to withstand the test.
People
are attracted to these partial systems of thought by the healing of
disease
promised. What they need to look for is not the cure, but the cause of
disease.
The fact that no one specific method is a cure-all ought to show that
there
are different kinds of disease; some, the result of bad habits, lack of
exercise,
wrong diet, and the failure to observe the ordinary laws of hygiene;
others,
nervous diseases, the effect of wrong ways of thinking, of worriments of
various
kinds. There are also diseases which are mechanical and organic, where
certain
organs have become affected to such an extent that they can not respond
to
normal action in accord with the other organs. The organs are materially
formed
of the matter of the three lower kingdoms—mineral, vegetable and
animal—taken
from the food eaten and transmuted into the organs. Consequently,
where
some kind of element is discovered to be lacking, something of a material
nature
may be added which, in most cases, in itself will restore the organ to
its
natural condition. Diseases caused by wrong habits are, of course, cured by
correcting
the habits. Where an irritation and nervous condition has been caused
by
too much thinking about some ailment that may exist in the body, mental”
operators
have their great field of ‘success"; for when the mind is with drawn
from
the ailment, the body has within itself the power to restore itself to a
normal
condition in many, many cases. Where the mind is self-centered and
concentrated,
it does not permit the body to resume normal operation, but rather
increases
the
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disease,
since the power of the consciousness of the being is placed upon that.
The
body has its own immunizing power, if left alone. The body is a mechanical
instrument
which has been brought into being and is kept in action by the
thinker
who inhabits it. But those who put forward ideas in regard to mental
healing
have never concerned themselves for a single moment with determining the
cause
of humanity’s having such bodies, being born into such bodies at this time
on
the earth. They do not inquire where they themselves have come from, whither
they
are going, and what the purpose of life is. All these panaceas for ills
fail
absolutely to recognize the operation of law—the operation of cause and
effect.
They call for no understanding, nor do they present a basis for right
thinking,
right conduct, and right progress. Therefore, people who take up these
lines
get nowhere. If perchance, by taking their minds off the disease, the body
gets
better of itself, they have gained no knowledge by the experience; they are
only
made better able to continue along their ignorant lines; they die when the
time
comes no wiser than when they were born, believing this to be the only
physical
existence they will ever have.
To
minds engaged with universal ideas, such as the Self of all creatures, the
Divine
Law of Justice, the evolution of all grades of beings, the great cycles
of
men and planets and universes—ideas of healing these temporary bodies appear
very,
very small. For what does healing mean? Getting rid of the effects which
we
ourselves have produced, consciously or unconsciously. What does a diseased
body
mean but that we have ignored our own natures and acted as though we were
bodies,
and broken every law of hygiene that we know of? If we lived according
to
the laws of hygiene as we know them, these diseases would not be upon us. The
savage
does not know anything about Christian Science; the Red Indians of the
past
knew nothing about mental healing of any kind, but they had remarkably
healthy
bodies. Was it their thought? No, for the Red Indians did much murder.
It
was not their thinking that made them healthy. It
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was
their mode of life—because they lived naturally. It is our modes of life
that
make us unhealthy. It is our modes of thought that make us take up these
modes
of life. We have not discerned what we are, and consequently we have acted
in
ignorance.
All
these healing systems are presented for one purpose—to enable us to relieve
ourselves
of the responsibility of our own acts. In Occultism that is a crime.
We
may use natural bodily methods, but we may not try to drag the Spirit itself
down
to relieve us of the diseases that we have brought upon ourselves. That we
can
think for a moment that Spirit, the root of all being, can be dragged down
to
relieve us of those troubles brought upon ourselves is a blasphemy to anyone
who
thinks deeply, and a denial of the Real Self. The body is a machine, which
represents
the effects of causes set in motion, whether ignorantly or
consciously.
We should recognize that being a machine—an instrument formed from
the
matter of the earth—it can be kept in balance by restoring those elements it
lacks.
We should not think too much of the body, nor think of it at all, save as
an
instrument—our present physical automobile, so to say—which we ought to keep
in
running order and use as we would any machine. We have to run it according to
the
laws of its operation to make the body a perfect instrument; but we should
keep
our consciousness on the plane to which it belongs— not chained to the
body.
In
these mental healing processes there is a great danger. The powers of Spirit
are
far greater than any known power we possess—greater than dynamite, or the
applications
of electricity. Moving along these lines blindly as many do is
liable
to bring disaster, has brought insanity time and time again. We hear the
“demonstration”
of cures, but we do not get the demonstration of failures. They
are
many. Mental healing may throw the disease back into the place from which it
came,
back into the mind, but just so surely will it come out in some other form
and
also with more force than before. The spiritual nature itself will not
permit
us to avoid the results of causation which we ourselves have set in
motion.
Those abstractions which take the
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mind
off the body, such as “God is all Good,” “There is no imperfection,” set
certain
currents in motion in what is known as the Pranic or Astral body. These
currents
act and re-act and interact between the inner and outer body, and in
the
end are bound to produce injury, no matter what the present benefit may
appear
to be. At the best, we have only delayed the day of settlement.
The
only way in which the affairs of life may be brought into their proper
relation
and harmony is by an understanding of our own nature, and fulfilling
it.
That course would make a heaven of this civilization, compared with what it
is
now. It would obviate nine-tenths, yes, one hundred percent, of those
diseases
which now afflict us, whether individual or general, sporadic or
epidemic.
For all diseases are caused by men, individually and collectively;
even
the catastrophes in nature are the result of man’s misunderstanding of his
own
nature, and the thinking and acting based upon it. The spiritual power that
lies
in man’s thinking goes much farther than the formulation of it. Whatever of
error
he produces finds its return from all parts of nature—from fire and air
and
earth and water—for all the elements are but the embodiments of so many
degrees
of intelligence, and we affect them against the nature of the whole,
which
is a synchronous evolution. We hinder the lives and they resent it. Even
the
forces of our bodies are composed of lives or different kinds; the very
organs
in our bodies are composed of different kinds of elemental lives, all
having
their relations to different parts of nature.
All
these healing schemes, ‘isms, and religions are attempts to dodge our
responsibility.
Our complaints about our environments are attempts to dodge our
responsibility.
Our belief in this God or the other God, or this system of
belief,
this salvation, are attempts to dodge our responsibility. We have to
accept
that responsibility, and stay with it, first, last and all the time. For
we
are all bound up in one great tie; we can not separate ourselves from each
other,
nor from any other being. The high beings above us who have passed
through
the stages which we
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are
now passing through are just as closely related to us—and more so—than we
are
to each other; for They desire to help us in every way, if we would only
allow
Them. Savior after Savior has come to the earth for our benefit, but no
one
can give us any more benefit than to point to the truths that have been
given
all down the ages. We must take advantage of that knowledge and advance
out
of the state in which we have placed ourselves. No Savior can save us. No
God
can protect us. No devil can torment us. For both the God and the devil are
within.
The devil is the misunderstanding of our nature. The God is that place
in
ourselves that we come to know and realize and see reflected in the eyes of
every
living being. It is the God in us which demands self-advancement,
self-induced
and self-devised exertions, and the full acceptance of
responsibility.
CONTENTS
THE
ETERNAL VERITIES
THE
OCCULT SIDE OF NATURE
The
word Nature used in its widest sense, as when we speak of Great Nature, or
Mother
Nature, means the whole of the outside—all that is external to us—the
trees,
the open places, and the world of men. We do not, in fact, know what that
nature
is, because it presents to us something external to our perceptions. We
speak
of “the laws of nature,” seeing that nature always acts in an orderly way,
without
in fact knowing at all what those laws spring from nor what they rest
in.
Yet nature cannot exist of itself, by itself, and come from nothing. It must
come
from a sufficient cause. There must of necessity be an occult side to
nature.
The “sufficient cause” in reality lies upon those planes which are
invisible
to us, but constitute a part of nature. The invisible side is the
producing
side—the causal side— of what we see; all the laws noted on the
visible
side are really existent in and proceed from the invisible side of
nature.
First,
then, let us try to understand what composes the basis of nature—what
lies
behind it all. Certainly not a Creator, by whose whim or command all beings
and
things in nature exist and move about in their established places. THAT in
which
lie all powers, all possibilities, all infinitude, is greater than any
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Being,
however high. IT is an impersonal Deity. Call the divine in all of us
Spirit,
if you will, the Self, or God—if you do not personify or limit or define
it.
This One Spirit is not divided, though it seems to be divided in all
creatures,
just as the Sun’s rays are merely the Sun extended—they do not
dissipate
when the Sun disappears from our view but indraw to the Source from
which
they came. That which lives and thinks and perceives in each of us, and
that
which suffers and enjoys in each of us, is Spirit. All anyone can know of
the
Highest—of God—is what he knows in himself, through himself, and by himself.
No
out side information can bring us that perception, but only the indrawing
into
the very essence of our being—the center, the same center as the Great
Center
whence it sprang.
The
laws which rule in us are not imposed by any Being or beings whatsoever. In
the
center of every being, whatever its form, the power of action is present.
Action
always brings its re-action, and it is this Law—or Karma—which operates
from
within alike upon every individual, incessantly and unerringly. So, too, we
have
collective actions and reactions of all the beings of every grade that make
up
the world and its inhabitants. These collective actions make what we regard
as
the laws of the various elements and kingdoms, but they are contained in and
subservient
to that one universal Law of Karma, which is ethically stated as
sowing
and reaping.
Law
rules all the time from the very first beginning in the finest radiant
matter.
That matter was builded by beings of all grades of every kind—beings of
a
world which preceded this where they had their course of evolution and from
which
they were indrawn again to the Center of the Self. Then came the dawning
of
another Great Day of manifestation, and all those beings were there with all
the
potencies, the ideas, and all their past experience—once more to go forth
and
carry on the work which they had started. It is the action and reaction by
different
classes of beings which causes a change and concretion in primordial
substance,
and this goes on from stage to stage down through seven steps of the
stairway
of matter. On each plane the beings
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clothed
themselves in the substance of that plane, and we are the beings who
have
come down through all those stages. There is, then, hidden within us a
nature,
and natures, which we have not suspected. There is something within us
which
is not clear to us with our present modes of perception. Yet these
invisible
natures are ours; they are not apart from us; we have not left them
anywhere
on the stairway of the seven worlds. This outside nature which we all
perceive
through the body and with the physical senses is only the external
envelope
of states and stages of consciousness hidden to the generality of man
kind.
There
is an occult side not only to our own nature but to the nature of all
beings,
as should always have been apparent to us, if we had been observant; had
we
thought for ourselves; had we not taken for granted what others have handed
down
to us as religion or revelation. For there are stages in our very daily
lives
which are hidden from us. While we are awake, we operate through the body;
then
we sleep—we do not operate through the body—and that side of our nature is
hidden
to most people. They may know they dream, but they think the dreaming has
no
relation to the lines under which they operate when awake; they do not
understand
that dreaming is a transitional stage which precedes the reaching
into
our own spiritual nature and also precedes the return into operation of the
body
again. Usually, the dreaming state is a repetition of the scenes or
experiences
of daily life, but sometimes things come to us in dream that are
far,
far away and apart from any experience in this body. Oftentimes, the dreams
which
occur upon waking bring an influx from our inmost self; they bring down
with
us some of the experiences of a vast past. We have premonitions. We have
presentiments.
We have sometimes what are called minor initiations” occurring in
dreams.
Never for a moment do we cease to be conscious, whether in the dreaming
state,
or in the full consciousness of the finer sheaths of the soul beyond
dreaming,
or in the stage of “dreaming” after “death”; how, then, could we ever
know
death?
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In
every direction in the air about us are lives which are invisible to us.
There
is no vacant space—not one vacant point of space. All is life. All is
being
of some kind or another. We take in with every breath small lives
invisible
to us. All these lives are classes of beings which have their own
laws—laws
which pertain to their own actions and reactions in kind. But to
understand
our own natures, we must understand the laws which operate upon those
planes
of being of which we are a part and on which none of us is separate from
the
others. This immense knowledge is back of us and within us and to be
regained.
There is always a high and a low expression. There is a full and an
incomplete
expression. The fullness of our expression is upon the highest plane;
the
incompleteness of our expression is on this lowest plane. We have touched
the
bottom of the stairway, plus all the experience gained; but if we are to
reach
that state from which we have descended, without any misstep, we have to
understand
the real occult laws which rule all the different stages of our
being.
There
are pretenders to a knowledge of these occult laws— for unfortunately no
great
amount of good can be given at any time without opening the doors to an
equal
amount of evil. Consider, for instance, the power of dynamite: it is good
for
man when properly used, but in the hands of an evil-minded one it can work
great
evil to humanity. Thus, a knowledge of occult laws makes it possible for a
man
to do good in any direction he chooses without raising a finger—or, also, to
do
evil. The means by which either the evil or the good is done is always a
control
of invisible beings—messengers for the man who knows how to use them and
who
understands them. All he has to do is to loose that power within himself
which
propels those beings to execute his mission, whatever it may be. Those
powers,
let it be known, lie sleeping in the sheaths of every man, and in the
human
body— for this body which we now possess is formed under the same laws as
those
of the solar system, and there is not an organ in it which does not
correspond
with some one or other of the celestial mansions, with some sheath or
plane
of consciousness, and with all the powers belonging to them. We have to
ask
ourselves if
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we
are ready to accept the responsibility which a knowledge of these laws
implies.
Could we trust ourselves to have these laws imparted to us—laws which
are
set into operation merely by our thinking and feeling?
To
use these powers rightly, a universal attitude must be held, and all actions
based
upon that universal nature. The philosophy of Theosophy presents that
universal
attitude and basis, showing that each one is the SELF; each one looks
upon
all others and gathers from all others what he may of understanding and of
knowledge;
each one must act for that SELF and as that SELF, which includes all
other
selves. So acting, all ideas of selfishness, of personality, of desire for
reward,
of fear of punishment, leave us; defects are corrected, and the whole
force
of what we may call nature in its fullest sense comes into play; all the
great
powers of nature flow into the one moving in that direction and from that
basis.
We shall come to understand all laws; for, as we progress, those laws
exhibit
themselves spontaneously within us. We find in our possession the power
to
accomplish by thought, the power to do this or that at a distance, the power
to
speak at a distance, to be heard at a distance, to be seen at a distance, to
know
anything at a distance. There is nothing hidden for the one who works on
and
with nature; with the interests of all, he has the force of all.
The
powers that were used by Jesus, as recorded in the New Testament, and those
of
some of the older Prophets as recorded in the Old Testament, were not
“God-given”
powers. They came from a knowledge of the occult laws, the hidden
laws
of so-called “nature.” The miracles of Jesus—transforming water into wine,
raising
the dead, operating where his body was not—were all part of his occult
knowledge.
Everyone who moves along that universal line learns the operation of
these
laws. H. P. B. and W. Q. J. did as wonderful things, and even more
wonderful
things than were ever recorded of Jesus. They knew the occult laws of
nature.
They knew the workings of occult law in themselves and therefore in all
other
natures. These powers are latent in every human being—not peculiar to some
great
ones. H. P. B.
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and
W. Q. J. knew the story of “Give up thy life, if thou wouldst live.” If we
would
live the life of a spiritual being, then all these sheaths of ours—this
body
and all—would be at our service. Possessing everything, we would want
nothing.
We should be able to do anything, but we would use no powers for
ourselves.
Just as we have to live Theosophy if we are to know the doctrine, so
we
have to “live the life” if we are to know its laws.
The
minor laws by which phenomena are produced on this plane are a small part of
occult
study in its universal aspect. For in it lie every science, all the laws
and
all the powers of all, all the planes of existence and all the states of
consciousness
that ever have been. We are never alone. Always in some of our
sheaths,
bodily or bodiless, we are connected with other beings, other stages
and
states of substance and other planes of consciousness. Never can we be lost
in
that sense. But we may suffer, and suffer immensely, through making a mistake
in
regard to our own natures and acting with the power of our spiritual nature
along
false lines, creating, as the ancients said, “the black doves of death and
sorrow.”
It is for us to arouse ourselves to take the path pointed out, to test
it
for ourselves. Then, only, will each one know the truth about himself and
about
all other beings; then, only, will he gain what we all seek—the power to
be
a beneficent force in nature.
CONTENTS
THE
ETERNAL VERITIES
A
LEAGUE OF HUMANITY
Now
that the most frightful and destructive war known to the annals of history
is
over, the questions that arise in every thinker’s mind are: What has been
learned
from the war? Has there been any lesson learned? Do we think for a
single
moment that the end of the war has brought an end to our troubles? Do we
not
see the clouds gathering in the skies of humanity?
Revelations
of every kind are spread before us as panaceas. On the part of some
there
is evidence of a desire to bring people to “a moral sense”—a sense which
they
think resides in the
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Christian
religion. So, they are trying to effect an amalgamation of the
churches,
imagining that to be the remedy for preventing wars and causing men to
act
more humanely towards each other. But the moral sense existed in times
before
the Christian religion was ever thought of, in other religions; in fact,
the
basis of all religions is morality. How comes it, if Christianity is to be
the
remedy, that after its being the basis of thought and action for nearly two
thousand
years, such a struggle has gone on among Christian nations? Does
Christianity
give any promise whatever of what ought to be? Would there be any
benefit
whatever in returning to Christianity, the whole history of which has
been
one of intolerance and persecution? If the Christian church had the power
today,
would it be any less dogmatic or intolerant than it was in the days of
the
Spanish Inquisition?
There
is no hope in the direction of the church, because, in the first place,
the
people will have none of it. It has not satisfied their minds; it has not
answered
their questions. Instead of the knowledge they asked for, it has: given
them
only hope or fear. The church has lost its hold upon the people—for the
great
majority are not adherents of any Christian church—be cause of its poverty
of
idea, because of its dogmas and creeds. People have tried out the ideas and
found
them wanting. Nothing else will do but that which appeals to their sense
of
judgment and to their spiritual perception.
Others
have placed their faith in a league of nations. Yet, they begin to see
that
though the ideal is beautiful, it does not prove out in practice. The
members
of the league have each desired to take all they could, and give as
little
as they could. The same spirit exists between nations now, after the
settlement
of peace, as existed during the conflict; the same nations are just
as
grasping and just as selfish as they were before the war. In this country,
too,
our public men still voice the particular interests of this particular
nation
as against all others. A league of nations could only fulfill its purpose
by
a common aim and by a like ideal. Such do not obtain. The nations are not
alike.
None of them have high ideals—not even our own nation, which
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should
have the greatest ideal of humanity and of nature. In stead, our ideal is
one
common idea—of trading, of gaining dollars or possessions, of getting
advantage
and prestige over other nations. Such an ideal will never give us
peace,
will never bring happiness, content, nor right progress, and there will
always
be struggle until we change that ideal. A league of nations among similar
selfish
nations can only bring what self-interest always brings—disasters of
some
kind. The seeds of war are in it.
Where
shall we find the true foundation for a changed civilization that all men
and
women can see and stand on? It is not philosophies nor religions nor
political
panaceas that are needed; but Knowledge, and a wider scope of vision
than
the vicissitudes of one short physical life. The knowledge that is greater
than
all the forms of religion ever invented is the knowledge of the very nature
of
man himself, for himself and in him self. For we are not here as things
apart;
we are here because of one great sustaining Cause—infinite and
omnipresent,
not separate from us, nor from any other being. It is the same in
all
beings above the human and in all beings below the human—the very root of
our
natures, the very man himself. It is the Source of all powers and of all
actions,
whether good or evil. Then, everything that is done by beings affects
all
beings, and all that is has been caused by beings, each one affected
according
to its share in the cause. What the past has been, we are experiencing
now—our
lives now being but repetitions of lives that preceded them. What the
future
will be, we are making now—the lives to come depending entirely on the
choice
and direction of our thoughts and actions now.
The
war of this or any time is the result of the warring spirit, of the
selfishness
of mankind. It is the result of the failure to understand the great
purpose
of life, the nature of our minds, the full power of attainment within
each
being, the one Law of absolute justice inherent in all beings, the One
Deity
behind and in all, the one Goal for every Pilgrim, however the path
varies.
As soon as men are brought to the perception that every one reaps
exactly
what he sows, no one will do harm to any other being;
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there
will then be no war. There will be no such misery as now exists; for to
realize
our own responsibility to all others and to act in accordance, is to
have
become unselfish, and to have done away with the prime cause of sin, sorrow
and
suffering.
Back
of the failure to understand our own true natures lie false ideas, false
conceptions
of life, false ideals—the heritage of our Christian civilization. We
have
believed that we were born in this condition or environment by the “will”
of
some God. We have imagined a personal God, a personal devil, and a personal
Savior.
We have imagined an impossible heaven and an equally impossible hell. We
have
imagined a “creation,” instead of evolution. We have believed that we are
poor,
weak, miserable sinners, and have acted out the part. We have laid all our
troubles
and evils and pain upon some other imaginary Being. Thus, we have
remained
irresponsible creatures, mere rationalized animals; not immortal souls.
We
have dodged our responsibility. But we must guide ourselves according to the
realities
of our own nature. We must take care of each other, not of ourselves
according
to the personal basis on which this and every other nation in the
world
is proceeding today.
We
are going to have a league of humanity only when the ancient truths of the
Wisdom
Religion are once more perceived—when there is one purpose and one
teaching.
Its truths are self- evident, not to be accepted because written in
some
book, nor because they are the dicta of some particular church. They are
the
only truths worth considering because in the use of them they prove
themselves
true. And truth, as we ought to know, always explains. When we have
the
explanation, we have the truth. Each has to make his own verification of the
truth,
but the fact remains that there is truth, and it has always existed. It
has
come to us from Beings higher than we, because once They turned Their faces
in
the right direction and pursued the course pointed out to Them as leading to
spiritual,
divine perfection. They know all that has been known. They know us,
although
we may not know Them. They know our needs, although we may be densely
ignorant
of them. They come again and again to present
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the
truths of life to man, hoping that some echo may be aroused in his soul so
that
he, too, shall arrive at a realization of Self, of Spirit—which is
Knowledge.
Those
who can see the course of humanity see nothing but much trouble yet for
the
world in general. Nothing but severe, dire disaster will make men stop and
think.
The war has not ceased! The war is going on between us all the time.
Consider
our selfish pursuits, our condemnations, our judgments, our criticisms,
our
foolish laws, which seek to make men “good” by legislation with no attempt
to
arouse the real nature of man, but only to repress what is considered “bad.”
Prohibitions
of all kinds serve only to exasperate the evil nature in men. We
need
not to prohibit. We need to educate, and first of all, we need to educate
ourselves.
Let us take the beam out of our own eyes before we try to remove the
mote
from the eyes of others. Let us retreat into the shrine of our own being.
Let
us be that Self, and act for and as that Self. Let us follow the lines of
the
law of our own being—compassion, love, helpfulness for all—and then we shall
be
able to understand ourselves and the natures of all others. Then we shall be
able
to help men in a way they are sometimes not aware of; we shall be able to
help
leaven the whole lump.
It
is because there are those in the world desirous of helping humanity to
proceed
further, that we are not worse off. Often the ideas given out by men in
high
places are not the result of their own cogitations, although thought to be
such.
Many an idea is received by those who have the ear of the public, who
speak
and will be heard, from Those with a far deeper knowledge of the issues at
stake,
yet whose voices would not be heard at all. So, though there may seem to
be
little action on the part of Theosophical disciples, there is much action on
inner
planes of being, and that action never but for the benefit of humanity. If
only
once any considerable number of persons could take the true position and
act
from the true nature, right ideas would soon spread all over the earth. Once
the
ideas are implanted in our minds, we can help the world by speaking of them,
and
by
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exemplifying
them. We can do that much, however selfishly the world moves on.
A
true league of humanity could be formed—without social distinctions, class
distinctions,
national distinctions. In their stead would come a common
perception
and a common realization of the universe and a common course for
humanity.
We must know that we are all of other peoples. We came through all the
civilizations
that have been. We have passed through the Eastern, the near East,
and
the European peoples and now we are here, at the farthest confines of the
West,
under the law of Karma. Civilization must roll back over the course it
came,
and as it goes back in spirit, speech, act, and example towards the East
from
which it came, the misconceptions that have arisen around religious and
other
ideas will be cleared away by the power of our knowledge and example.
We
are here as the best representatives of the people of the world—the most
intelligent,
the freest in mind and opinion, the freest in action. All that
means
something under Law, and it means that every being coming in contact with
the
Ancient Wisdom has an opportunity devolved upon him. We have not met for the
first
time, nor have we met for the last. Once more we are together, and
listening
to what we do absolutely know inside. There is that in us which sees
and
knows when the word is spoken which gives first indication of the life
within
a life, of a life greater than this we have conceived life to be. Then we
begin
to tread that small old path that stretches far away—the Path that our
great
Predecessors, the Masters, have trod before us.
CONTENTS
THE
ETERNAL VERITIES
NEW
YEAR’S RESOLUTIONS
All
have doubtless made New Year’s resolutions, and all, no doubt, have failed
to
keep them. There must be a reason for our failures, as well as for the fact
that
there comes a certain season in the year when we have the inclination to
make
resolutions. These reasons lie hidden in the depths of our own being.
Unconsciously
to ourselves,, it may be, we have a natural per-
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ception
of occult law in our observance of this particular period of the year.
The
ancients celebrated and understood what was called by them “the birth of the
Sun,”
or the return of the Sun on its northern course, beginning the 21st of
December.
They knew that all the occult forces in nature have an upward and
increasing
tendency at the return of the Sun. When the Sun’s rays become warmer
and
stronger, all the other forces behind the Sun itself, and behind ourselves,
become
stronger within us. In the rising wave of spiritual and psychic renewal,
all
that we desire to do has a greater impulsion than at some other time of the
year.
The
reason for our failures is that we do not understand our own natures.
Consequently,
we are not able to use the force and influence that lie within us,
so
far as we are physically concerned, and we have difficulty in endeavoring to
carry
out resolutions of any kind. Our first mistake is to make negative
resolutions.
We say, I will not drink; I will not lie; I will not do this; I
will
not do that. Whereas the proper resolve to make is that—I will do this, the
opposite
of what we are now doing. In this case, we make a direct affirmation of
will,
while the other form of resolution puts us in a purely negative position.
Perhaps
we have thought with regard to others or ourselves, that because we do
not
do a number of questionable things, therefore we are “good.” On the
contrary,
we are merely not bad—again a negative position. True goodness is a
positive
position.
To
effect our resolutions we have to call on the will of man, for that will is
not
restrained by any form of obstacle what ever. By will, however, is not meant
what
is ordinarily called will. We are prone to think that a person who is very
determined
on gaining his ends has “a strong will,” and is very positive in his
character;
but such a person exhibits only a kind of will. He has very, very
strong
desires, rather than Will itself, and will follow them out.
There
are many exhibitions of the will itself, some phases being quite
unrecognized.
The very will to live is a recondite aspect of Will. If the will
to
live were not present, we would
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not
live. It is not the body which holds us here but the desire to live. Always
behind
Will stands Desire. Again, everyone of man’s bodily organs and processes
was
at one time evolved by conscious effort. Even the process of digestion, of
assimilation,
the heart beat, the various qualities and functions of all the
organs
were consciously evolved. Now we have bodies which will proceed
automatically,
while we use our consciousness, perceptions and attention in
other
directions. Our will, then, operates in reality in every part of our
physical
life though we may not be able to perceive it and understand it. There
is
also a mental phase of the will which can be cultivated by practice: the
fixed
attention, or concentration in certain directions capable of effecting
desired
results.
But
the real and true Will is known as the Spiritual Will, which flies like
light
and cuts all obstacles like a sharp sword. It is that Will proceeding from
the
highest spiritual part of our natures which causes man to be an evolution
from
within out wards, through all the forms of substance that have been, and to
continue
evolving instruments in this state of matter. All the powers that exist
or
can exist are latent, however ill expressed, in the spiritual nature. We draw
from
it in degree, but in small degree because most of us, having our ideas so
fixed
on physical existence, have come to the conclusion that life means nothing
more
than physical existence.
We
were once conscious of our spiritual nature, but as we came down through the
planes
of matter to this plane, we made a growth in intellectuality at the
expense
of spiritual perception. With our intellect we always reason from
premises
to conclusions, whereas the spiritual nature has the power of direct
cognition
of the nature of anything regarded. So our intellectual gain was at
the
loss of spiritual insight, and it is useless for theology, science, and
psychology
to proceed from the personal and physical perceptions in order to get
an
understanding of what man really is: their psychological causes are but
reflections
of the physical ideas. If we are going to realize our own natures,
we
must begin at the highest point of our nature—by assuming that.
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It
is, and by holding to the power of that assumption. We begin to see light by
the
very affirmation of the spiritual nature.
As
we stand, we are always using our will along the line of our desires and of
our
likes and dislikes, imagining these to be a proper basis for thought and
action.
What is most necessary for us is a proper basis for thinking. We need to
eject
the false idea of our being weak, sinful creatures, with all the faults of
our
parents and their parents before them, because we were born that way. We
need
to eject the mental idol of an outside creator. We need to understand the
purpose
of life, to see that we are the product of many of our own prior lives,
and
to recognize an evolution under law—a law both true and merciful—which
operates
everywhere. It is because that law operates in a round of impression
that
we have the tendency each year to make New Year’s resolutions. We could by
an
understanding and using of this law of recurrence bring into effect those
resolutions.
Often,
however, resolutions are made because it is ‘proper” to make them—with no
real
expectation of keeping them. We remember them for a few days—they choke us
off
for a little while—and then gradually the old desires assert themselves and
we
find ourselves traveling along the old way. Resolutions will never do us any
good
if we do not sustain them. A desire is not a condition. The mere desire
will
never get us anywhere. We have to maintain the desire; we have to stick. to
the
resolution; we have to exert our will, and cleave to the object of that will
throughout.
We can’t get rid of the evil in us by thinking of it, nor can we get
rid
of any unpleasant thing by thinking about it; for it is truly said that we
are
attached to anything by thinking about it. The harder we don’t think about
the
evil things in us, the better; think about their opposites, and the evil
will
not have the chance to return. Attachment is by thought, first of all.
Desire
exists in thought, first of all. Then follows the action. We have to have
a
firm basis for our thinking if we are ever going to express ourselves as we
should,
as spiritual beings. Why do we all have our pet theories of life, our
pet
religions or philosophies? Because they conform to our own desires; not
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because
they conform to truth or that they provide an explanation of all the
mysteries
we see about us. This is why after so many thousands of years of what
we
call civilization, we have become none the wiser, still moving in the same
old
tread-mill of life and death and sorrow and suffering and pain. Yet we are
not
bound to it, save as we bind ourselves by our own thoughts and action. We
are
not under the necessity of following along on those planes of error as we
are
now doing.
There
is a chance for us if we understand our own natures. Then, let us resolve
one
great thing: resolve to know; resolve to think right, and do right; resolve
to
acquire some of the knowledge that always has existed—the knowledge of man as
a
spiritual being through all his fluctuations in the realm of matter. As we
rely
more and more upon the Self within, we begin to express and use the power
which
we already have—and that is far more than we imagine. We have to help
ourselves
by taking the suggestions already given in the teachings of
Theosophy—which
are Masters’ suggestions. And then, as the sustaining power of
the
will is held along the line in which we desire to do, more direct help comes
from
those Elder Brothers, who at every hour of each day “are willing and
anxious
to meet those clear-eyed enough to see their true destiny and
noble-hearted
enough to work for ‘the great orphan, Humanity’.”
CONTENTS
THE
ETERNAL VERITIES
OCCULT
KNOWLEDGE
Occult
Knowledge means knowledge which is “hidden,” but it also means knowledge
which
is known. If it is knowledge that is known, there must be Those who know
it;
there could be no knowledge without the knowers of it. True occult knowledge
can
be obtained only by those who follow the path to it. That path was set down
by
Those Who Know; all who will may and can arrive at that knowledge. This is
not
a path open only to certain persons; it is open to every living human being,
and
limited only by the limitations we ourselves place around it through choice
or
through ignorance.
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Much
is heard in the world today of what passes for “occult knowledge.” Much
experiment
goes on under that name in various directions: we have societies for
psychical
and psychological research, and there is much talk of psychic and
astral
“experiences” and “communications” with the dead. All these various
methods
of research are from below, upwards, and will never find the goal.
Scientific
methods, psychological methods, the methods of the Spiritualists,
alike
proceed from particulars to universals. Particulars are infinite, and
those
who follow that path will inevitably get lost in its infinite
ramifications,
with no real knowledge gained. The goal is to be found from
above,
below—from universals to particulars, and not the reverse.
The
Path of real occult knowledge begins where all begin. It is the Path of all
beings,
and we need to see the reason why it is an open path for all. We find
ourselves
in the midst of a vast evolution, with beings of many grades still
below
us—lower in point of consciousness and intelligence than ourselves—as also
we
ought to see there must be beings above us far greater than we are. All these
beings
have sprung from a common Source; all differ seemingly, yet there exists,
supreme
in all, the same power to perceive, to know, to learn.
We
have to understand the reason for the differences in beings and for our own
limitations.
Let us, then, seek out the beginnings of things—for everything that
exists
had a beginning, and, of course, everything that had a beginning will
have
an ending. If our beginning was with this life only, the end of this life
would
be our complete extinction; then we would have no concern with anything
else.
But there is knowledge that extends prior to this birth and beyond this
life,
and in that hidden knowledge we may get the clue to an understanding of
not
only our own natures, but the nature of all beings everywhere.
Our
first firm basis is in the perception that all knowledge must lie in and be
sustained
by the common Source of which we are a part and an expression. That
common
Basis could not be any supreme Being, for “Being” means finiteness and
limitation,
and outside of it must still be that which is not contained.
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We
have to go far back of all beings and creations and creatures to that Cause
which
lies behind all life, all consciousness, all spirit, all being. That is
not
different in any being. IT is the same in all, so must be the essential
Divinity
in all beings of every grade. There is one Absolute Principle which is
the
origin, the sustainer, the container, of all that ever was, is, or shall be.
We
call it a PRINCIPLE, because to name IT is to define IT, to limit IT, to
belittle
IT. To endeavor to give IT attributes of any kind is a limitation, and
we
must go back of all limitations if we are to understand the Omnipresent and
Immortal
in us and in all things.
Our
search for knowledge is almost universally a looking for something outside.
We
are looking for information, for instruction, in the thoughts of other men,
in
the ideas of other peoples, which, in this school of Occult Knowledge, is not
knowledge
at all. The only knowledge we can have is that which we gain for
ourselves,
and within ourselves, as actual experience. External facts and
information
can never give us any understanding whatever of the higher, more
divine
parts of our nature.
There
is no understanding, no explanation, of the mysteries of our own
existence,
on the basis of a single life. We have to go beyond that, back of
that,
to realize what evolution means. Evolution means an unfolding from within
outwards.
That is the way all beings grow—physically, intellectually,
spiritually.
The beings below us are unfolding; they are embryonic souls not yet
arrived
at the human stage of self-consciousness and self-realization, but they
are
on their way to where we already are. The same thing is true of all the
beings
above us. They have already passed through stages similar to ours. The
inner
part— the Enduring in every being—is illimitable, infinite, in its power
of
unfolding and expression, because it is the Immortal.
But,
one may say, there was a beginning to this life. So, too, there was a
beginning
to this day, to this experience, to this collection of experiences, to
this
body. Yes; but in each and every case this beginning and those beginnings
were
the repetitions of other beginnings and endings—of what? Of experiences, of
instruments,
of perceptions; not of the Perceiver, the real being.
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This
brings us to the perception of Law; the Law of Periodicity, of Cycles,
which
is illustrated in every department of nature. Our being here under
evolution
ought to show any intelligent person that no one has reached his
present
stage save through previous stages. That which pushes “us” on, that
which
is the basis of all the powers we show or express, is the Spirit in us,
our
real Self. The Spirit of man has all the powers that any Spirit has. That
Spirit
is universal, not limited to any one being or class of beings. In man it
is
individualized and is the true Ego in each of us. As such Ego we have the
direction
of that inflow of universal force which we call the Spirit, and we
direct
that power in various ways, some of which we call good, and others we
recognize
as evil; for it must be understood that neither good nor evil exist of
themselves,
but only as the results of action.
We
have imagined that good and evil have come to us from others, but as
directors
of the forces of Spirit, as Egos, we can see there is nothing brought
to
us nor upon us except as we cause that operation ourselves. ‘We have often
heard
it said, “Whatsoever a man sows, that shall he also reap,” and we have
perhaps
believed it. But have we ever applied it in another way, that whatever
we
are reaping we must have sown?
The
Law of Periodicity, of Cycles, being universal, must apply in every
particular
to every particular being. That is justice. If Law is not universal
then
this is not a universe of law, but of chance. If it is a universe of law,
then
our very conditions, our possessions, our intelligence, our beliefs,
everything
that comes to us, comes as the result of our thought and action. As
we
are reaping at any time, so we must have sown at some time. As we are sowing
at
any time, so we must reap at some time. Our birth, our circumstances, are
reapings.
Our attitude towards them, our use of them, are sowings. We are born
into
any body, any conditions, as the result of our past sowing—our past lives.
This
is justice, and it alone explains the differences between people.
We
are responsible beings, and the feeling of responsibility is the first step
towards
selflessness. The thought that Law is im-
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posed
upon us by any being or beings, is destroyed by the recognition that Law
is
inherent in ourselves: as each one acts—that is, affects others—so is the
re-action
upon himself.
The
differences between people, and the contradictions in ourselves, are in the
fundamental
ideas held; for as a man thinks, so he acts. If he thinks this is
the
first time he has been on earth, that it is the only time; if he believes
that
some being brought him here, governs him while here, is going to take care
of
him when he dies—if he has those ideas, he will act in accordance with them,
and
will receive the inevitable reaction.
But
if we see that the Spirit is behind everything, that all Law is the action
of
Spirit, that we are Spirit, we shall have a true perception of our own
natures.
We will begin to think in ages, instead of the days of one short life;
the
basis of our actions will be those Eternal verities that have been proven
again
and again by Supermen—those Beings above us who once passed through our
stage,
and who are now the Knowers of the Eternal. They hold this knowledge, and
that
which has been given out by Them as Theosophy is a statement of a portion
of
Their knowledge. It is as much as we can assimilate, or understand, or use.
So,
being Spirit, and acting under the Law of our own Being, we grow to realize
what
the whole Universe means: that the Universe exists for no other purpose
than
the evolution of Soul—the embryonic souls below us, the partially developed
souls
here among us, and the perfectly developed souls above us—all climbing the
great
stair of development, of Self-evolution. No one can force us up the stair.
We
may go on and on, remaining on the same level for myriads of lives; we may go
lower;
but if we are ever to make the ascent from Man to Superman, from Soul to
Great
Soul, we ourselves must fulfill the conditions that will enable us to do
so.
Along
these lines lies Occult Knowledge. There is such a knowledge, and it is
far
beyond what we call reason; for reason is merely working from premises to
conclusions,
whereas real knowledge is direct cognition. We do not reason about
the
things
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we
know. We do not have to reason about all the knowledge we have attained in
the
past; when we are on the plane of Knowledge, we know without any reasoning
whatever.
This goes far deeper than most people imagine. It is possible for the
human
being to reach that stage where by looking at anything he can tell the
whole
nature of it—from its origin, all the processes through which it has
passed,
all the incidental relations it may have had. This is direct
cognition—Occult
Knowledge. It is to be gained by the recognition and conscious
use
of the powers of the Inner Self. It cannot be gained by reasoning, nor by
the
inferences reached from looking at things from outside and judging from what
we
are able to perceive; it is gained by what we call the Intuition—the acquired
knowledge
of all the past. Occult Knowledge enables one absolutely to determine
what
is the nature and essence of anything regarded.
True
and full Intuition can come to us as a steady light only through our doing
away
with the false ideas that we now hold and employ. What is required is a
correction
of our basis of thinking. Theosophy gives us the true basis for right
thinking,
and so for right action. The consistent and persistent effort to think
and
act from the right basis draws out a certain power in ourselves, and that
power
manifests, first of all, as the power of concentration—the ability to hold
our
mind upon a single subject or object to the exclusion absolute of every
other
thing.
How
many of us have that power? I venture to say, not one. We have no stability
of
mind, and we must get that. But the power of concentration cannot be used if
we
imagine ourselves to be changeable, perishable beings. We think that in order
to
“develop,” we must change. It is not true. We need to change our fundamental
ideas,
our minds, our modes of thought, our instruments. That is where the
development
comes. If we are ever going to learn to concentrate, we must
concentrate
from the basis of the steady point in us, the Perceiver, the Spirit,
our
real unchanging Immortal Self. We cannot come to or connect with that Power
in
ourselves unless we realize that all life is One, that all beings like
ourselves
are moving on the same path. In that
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way
we realize Universal Brotherhood in a spiritual sense: Altruism should
actuate
us in every thought, word and deed.
If
we consider these things we shall see how far away we may be from making a
beginning
in the direction of Occult Knowledge. A beginning has to be made, and
the
sooner we start the better. It calls for the arousal of the Spiritual Will.
Will
is not a thing in itself, a power in itself. The will is consciousness in
action,
as distinguished from consciousness inactive. As soon as we think or
desire
in any direction the ‘will” works. That will is weak or strong according
to
our idea of ourselves, our thoughts, our desires, our aspirations, our
considerations
of our weaknesses, our limitations. If we realize that we are
Spiritual
beings and think and act in the right direction, at once the Spiritual
Will
begins to work, the power of Concentration is strengthened, the feeling of
responsibility
grows, the whole nature begins to change, to be transformed—the
Great
Transition is going on.
These
are the Eternal Verities that we ought to grasp. We ought to grasp them
first
and apply them in ourselves and to ourselves, and then we will find that
these
ideas are true, because their truth is realized—has become as evident to
us
as the sun in heaven.
CONTENTS
THE
ETERNAL VERITIES
THE
POWER OF SUGGESTION
The
power of suggestion means many different things to many minds. It is coupled
with
the idea of hypnosis, where the operator is able to make the subject think,
say,
do, or imagine anything he chooses. That is possible through the abnormal
condition
of the subject. The means and methods of inducing this abnormal
condition
are not generally known, although some practitioners have hit upon
various
ways of bringing on hypnosis in some subjects.
But
what is to be discussed is the fact of suggestion itself, generally
considered,
and as it affects all men. People are not aware that they act almost
entirely
under suggestion. From our birth we are surrounded by those who suggest
certain
ideas to
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us
as true, and we follow these suggested ideas. There is very little original
thought
anywhere, and particularly is this true in those lines to which the
public
pays the most attention—that is, politics, religion, science. Whatever
system
of thought is presented to us, that we adopt. We follow the suggestion
given,
with no attempt to reach to the basis of that which is suggested. The
foundation
upon which the suggestion rests is taken for granted, even in the
most
important things in life.
Our
religion, for example, is stated to be a ‘revelation.” We accepted it in
childhood,
accepted it as a fact, without looking into it to see what it is and
on
what it is founded. Our powers of thought and action being based upon a false
suggestion
does not inhibit their exercise, but as a result all our
possibilities
of thought and action, all our mental creations, the whole super
structure
of our existence, are false, because, thinking from false premises,
our
thinking will inevitably lead to false conclusions.
This
is just as truly the fact as in the case of the hypnotized subject. He is
thrown
into an abnormal condition; he has nothing before his mind; the operator
presents
a given idea and with it the suggestion of a certain mode of action.
Immediately
the subject adopts the suggestion, goes to work on it, and will
continue
working along the suggested line cumulatively until the suggestion is
changed.
Those
who are born into any particular sect ought to know this. With our first
sense
of understanding, ideas are presented to us, instilled into our minds as
absolute
facts. We proceed from that basis, and however long it is followed, no
true
understanding or conclusion can be reached. What do we know of the truth or
falsity
of these ideas when presented to us in childhood? Nothing whatever. What
do
our parents and teachers know of them? Nothing whatever. They have merely
passed
on to us the suggestions which they received in childhood and which have
operated
in them cumulatively ever since.
We
must learn not to accept statements, no matter by whom made, simply because
they
are made to us. We must get at the basis of whatever is presented, know
what
its principles are—
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whether
those principles are self-evident. If they are not self- evident, how
can
they be basic?
The
idea is common to everybody in the Western world that there is a Creator of
this
universe. What do we know about it? If it is true that a being created the
universe
and all the beings in it, then we are not responsible. In continuance
of
that idea other ideas follow it: that man is here but once, that this is his
only
birth, and that from here he knows not where he goes. We have followed the
suggestion
that a man lives but one life, that he is fundamentally irresponsible
for
his being here, and we have built up our thoughts and actions on that basis.
Does
it make us wiser, happier, while we live? Does it produce peace and
happiness
for others? Does it bring us to the end of life any wiser, any better
off?
For we know that when we come to the end of life we leave every earthly
thing
we have gained while here.
But
this earth is only one of many earths. What of the other planets, the other
solar
systems with which space is filled? Have we any vital knowledge in regard
to
them or the reason for their existence under the suggestions that have been
handed
to us?
When
our religious impressions are changed, when other suggestions are given us,
are
they not handed to us in the same way? Whatever they are— Science,” “New
Thought,”
“Christian Science,” and so on—we adopt them, move along the lines
suggested
by those who give them to us, and what do we really learn? Nothing. We
come
to the end of life just as encased in ignorance, despite all the
“revelations”
ever given us. What do we know of their bases? Are they true or
only
partially so? We are never asked to look into their fundamentals, to see
for
ourselves if they are true, self-evident. No; we are asked to accept what is
given
us and go to work on that. That is suggestion.
Our
municipal life, our national life, our political life, are all under
suggestion,
and few are they who try to go to the root of things and understand
what
the nature of being is, so that they can know for themselves and thus act
with
power and knowledge. As we look the field over, we find that we are all
prey
to the power of suggestion in every direction.
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What
is the criterion which we should apply to every suggestion presented to us?
Just
this: If we have the truth, it will explain what was before a mystery. And
as
we are surrounded by mysteries, the Truth must explain them all.
This
power of suggestion must still be used, whatever line may be pointed out to
us.
If Truth exists and is possible to us—the Truth in religion, science and
philosophy—it
must first come to us by suggestion from Those who know. If it
were
not possible for this to be done, were not possible for us to avail
ourselves
of it, then there would be no use talking of these things. But when
the
true is suggested to us, there is always a means presented by which we may
see
and verify it. That means is not in anyone’s authority or endorsement, but
in
the fact that we can perceive it and test it for ourselves. The final
authority
is the man himself.
An
outside God is an idol. We have to reach into the very recesses of our own
being
and understand that it is ourself that chooses and determines for itself
what
it shall accept and what reject. The very power of Divinity—the power of
choice—is
in each one of us. When we begin to understand that, we get the first
clue
to our own immortality. So we may see that That which lives and thinks in
man
is the Eternal Pilgrim. If you prefer to use the term God, you may say, “So
many
men on earth, so many Gods in heaven.”
There
are many beings below man; perhaps some will admit that there may be, that
there
are, beings greater than man. None of these beings can be omnipresent,
none
of them can be the Supreme. What is that which is omnipresent and supreme
in
each and every being—in man, in the beings below man, in the beings above
man?
is it not this Power to perceive, to think, to choose, to act upon the
thinking
and the choosing—upon the Intelligence which the being has? That Power
transcends
all beings, all conceptions. It is that Power which lies at the root
of
all evolution, and is the very Essence of every being. No one is separate
from
That. No one is without That. All are rays from
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and
one with That. There is no possibility of any existence apart from That.
Man
stands in the midst of a vast and silent evolution—the evolution of
Intelligence,
of Soul. All the beings below man must be coming up the ladder of
being
to our stage, and whatever beings may exist beyond man, they must have
passed
through our stage and gone still farther up the ladder. They are our
Elder
Brothers and have passed through civilizations before ours—many, many ages
before
ours—and have reached a point of development far higher than ours. It is
They
who have carried forward all the knowledge gained in that vast evolution
which
has preceded ours.
These
Elder Brothers of the human family are not spirits in the ordinary sense
of
the word, nor are they hazy beings, ‘ or ‘ They are men, Mahatmas (Great
Souls),
who are perfected beings physically, mentally, morally, psychically,
spiritually—who
stand now where we shall one day stand, when we have perfected
ourselves
in the same way that They have done, through self-induced and
self-devised
exertions.
These
Masters stand to us in Their knowledge and power, in Their ability and
efforts
to help and guide us, as the greatest and most powerful suggestion that
could
be made to any human being. They are willing and ready to help whenever
and
where ever we are willing and ready to receive. They never ask for anything;
They
are always ready to give to those who may be willing to follow the lines
indicated,
so that we in our turn may become as They are—may know for ourselves.
If
we take Their philosophy as given to us in Theosophy, if we take it as a
theory
to be examined on its merits, we shall find that it explains. It explains
why
there are so many different kinds of people; it explains different natures;
it
explains why some suffer more and others suffer less. It explains why each
one
is born in a particular place, in that family, in that nation, at that time.
It
explains every inequality in life, every injustice, every mystery. It will
enable
a man to realize his own immortality, to live a conscious existence in
Spirit,
even while incarnated
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in
a body here on this earth. At present we live in matter; we think that we
exist
in matter and are dependent on matter for our existence. We think in
matter.
Our religion is materialistic; our science is materialistic; our
philosophy
is materialistic. All this is due to the misuse of the power of
suggestion
and to our acceptance of ideas without investigation, without
comparison,
upon authority. We believe; we do not know.
There
is no Divinity, save it has evolved as such from the One Spirit. Every
Divine
being is an evolution. Where ever divinity is spoken of it means an
evolution
of a being. All intelligence is based in the Power to perceive, and
that
exists in every grade of being. Intelligence is the extension of the power
to
know. This idea sets aside a great many suggestions that we have perhaps
depended
upon. It would be well for us if we did not depend upon anything save
our
own inherent power to learn, to extricate ourselves from our difficulties.
All
our powers are born with us; all our past experiences are with us, but they
are
crowded out by the suggestions given to us when we were children, and by the
false
ideas which we still entertain. Nothing but the Truth can ever set us
free,
and that Truth each one can find and follow, and thus come to know for
himself.
CONTENTS
THE
ETERNAL VERITIES
TRUE
CLAIRVOYANCE
Since
the Theosophical Movement took outward expression in 1875, the term
clairvoyance
(clear seeing) has become familiar to many people. In the latter
part
of last century and in the early part of this century, many kinds of
clairvoyance
have been observed and experienced. Clairvoyance itself had its own
peculiar
development and facility, the different kinds of clairvoyance relating
to
varying degrees of perception of matter where there was no physical thing to
be
seen, and to events transpiring at a great distance from where the seer was
located.
Unfortunately, all of these kinds of clairvoyance were limited in their
scope;
they were but partial clairvoyance.
Societies
of psychology and of psychical research have under taken the task of
finding
out what the power of clairvoyance
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may
or may not be, from the basis of brain, or mere physical existence. They
seek
the necessary causes in effects which themselves have been set in motion by
causes
which are hidden. Consequently, their researches are limited. Yet,
clairvoyance
itself, however followed, points to the fact that there is latent
in
man the power to see, hear, feel, contact, at any distance whatever; and the
power
is not limited to any special person, or persons, but is common to all
humanity.
There
is a true clairvoyance. There is a true school of occultism. There are
many
false clairvoyants. There are many false schools of occultism. All the
false
schools go in some particular direction that is attractive to the ordinary
human
mind—the mind that desires to obtain something for itself, as it believes
itself
to be. So with the different kinds of clairvoyance—if the desire on the
part
of one endeavoring to find the power in himself is to obtain something for
himself,
the clairvoyance obtained will never lead him in any true direction.
Nothing
can give a true understanding of clairvoyance, nor bring to our minds
what
true clairvoyance may be, but a study of the nature of man, of the nature
of
the world in which he lives, and the nature of the solar system in which that
world
exists.
The
clue to true clairvoyance lies in the septenary nature of man. There are
seven
distinct planes of consciousness; there are seven distinct states of
matter,
of which the physical is one. These seven distinct planes of action are
the
different departments of man’s nature, but it is the same One who acts in
all
the different departments. Clairvoyance, then, in any true sense, we should
understand
to be clear seeing in each and every one of these seven departments
of
the nature of man. All other partial clairvoyance can bring us no great
results,
and, certainly, no great knowledge.
Many
are those who have ‘sat for development,” have endeavored to obtain the
state
that is termed “the astral plane,” in order to be able to see and hear at
a
distance. But the greatest danger imaginable lies in that direction. The mere
seeing
or hearing things does not give any understanding of their nature,
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and
many things to which we may be attracted on the astral plane are dangerous
and
poisonous in their nature. The efforts made to reach that plane are always
by
means of passivity, and, when we allow ourselves to become passive, any
influence
what ever outside of the normal physical perceptions may reach us. We
are
just as much the prey of evil effects as we are open to good effects, but we
are
not choosers in either direction. What ever may be in our nature attracts
the
good, or evil, or mixed, accordingly; but the mere seeing or hearing would
of
itself give us no knowledge, nor carry us one step on the way of progress.
For
illustration, say we were transported to the planet Mars, saw the operation
of
the beings there and heard the sounds made in their speech. If they were a
different
kind of beings from ourselves we would have no understanding at all of
what
they were doing. True knowledge and true understanding are gained by a
comprehension
of laws and principles, and in no other way. Just as there is a
law
which from the very beginning of our being prompted us to advance step by
step
in development, so there is a law which admits us step by step up the
stairs
of knowledge. Not one of those steps may be omitted. To attempt to get to
the
top by springing from the bottom is not possible, for each step depends upon
every
other—the highest resting upon all the rest, the lowest preceding the
highest.
The
septenary nature of man is best explained by reference to the three great
principles
which underlie all life, as well as every religion and every
philosophy
that ever has been, or ever can be. They may be indicated by the
brief
terms God, Law, and Being. As to God, the ancients have recorded that
there
is One Absolute Principle—Unspeakable, Untranslatable, Undefinable,
Infinite,
Omnipresent—the Cause, the Sustainer of all that was, is, or ever
shall
be. Deity, the Omnipresent, can be absent from no point of space, and we
are
inseparable from It. Each one is of That—a ray from and one with that
Absolute
Principle. The power in us to perceive, to know, to experience—apart
from
any thing that is seen, known, or experienced—is the One Self, the One
Life,
and the One Consciousness, shared by all alike—the
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Source
of every being, the Life of every being, the Power of every being. Behind
all
perceiving and knowing and experiencing is the One undivided Self. Herein
lies
the true basis of Brotherhood—the unifying bond for all above man and for
all
below man—and the real growth into divine life is the increasing realization
of
the fullness of that Life in each. Acting for and as that Self in every
direction,
realizing that the Self acts in all and through all, and endeavoring
to
realize more and more that each one is that Self, the fullness of one’s own
nature
and of other natures comes to be seen, appreciated, understood, and
helped.
The
second great principle—Law—shows that the universe is a boundless plane, in
which
occur periodical manifestations. This earth had a beginning; this solar
system
had a beginning. So, too, they will have an ending, since everything that
begins
in time ends in time. All earths, solar systems, and beings of every
grade,
have reached their present stage through evolution—that evolution under
exact
law, inherent in the nature of the beings concerned. All evolution
proceeds
from beings. It is the force of the beings in action which causes
individual
and collective results. The law of laws is Karma—the law of action
and
re-action, of cause and effect, which are the aspects of action, and which
can
not be separated. All progress goes on under this law in the natural
sequence
of periods of activity and periods of rest. As after night comes
morning
again; as after spring, summer, autumn, winter comes spring again; so
after
birth, youth, manhood, death comes birth again. The process of
reincarnation,
or coming into a body again, is just as natural as coming into
another
day which is not yet. This life is; last life was; next life will be.
So,
as planets or solar systems have their ending, will they and the beings who
composed
them, have their re-incarnation—a new beginning.
The
third fundamental principle points to the fact that all beings in the
universe
have evolved from lower points of perception into greater and greater
individualization;
that the beings above man have gone through our stage; that
there
never can never be a stoppage of evolution in an infinite universe of
infinite
possibilities; that whatever stage of perfection may be reached in
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any
race, on any planet, or in any solar system there are always greater
opportunities
beyond.
When
this solar system began, then, it was merely a continuation of that which
had
been. In another aggregation, on another planet, beings of every grade,
corresponding
to our mineral, animal, man, and superman, were working together.
That
great day of operation ceased; that world stopped so far as any further
action
was concerned, just as we stop when we cease waking consciousness and go
into
sleep. Then the dawn of the next day comes. There is an arousal and
operation
again. All the beings that had hitherto expressed themselves, that had
been
indrawn into the primordial state of matter, go forth again on a new basis
to
further development.
We
were self-conscious beings when this world began, clothed in that primordial
state
of matter from which all subsequent states have proceeded, and in which
the
possibilities of change are infinite. Just as our planet, beginning in a
nebulous
state, tends to a concretion, gradually cooling, hardening, and
condensing,
so every living human being has made himself concretions of
substance,
until he has reached this most dense plane, and final concretion in
the
present physical body. Those stairs down which he has descended are seven in
number.
That this solar system, this earth and man are septenary in nature is
the
teaching. Observe the seven notes of the scale, and the seven colors of the
spectrum.
These colors do not ‘happen,” by chance; they are evolutions,
differentiations
of the one substance. Both sound and color are different rates
of
vibration caught by the instruments of the ear, the eye, or both. Some think
that
while we have now only five senses, we are gradually acquiring another
sense.
What we really have are five organs that give five distinct
characteristics
of matter. What we shall next arrive at is an understanding of
the
sixth characteristic of matter, and beyond that is the seventh synthetic
sense,
which covers all and belongs to the higher planes of being.
If
we are that being who is the perceiver, the knower, the spirit, Life,
Consciousness
itself—what would be true clairvoy-
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ance?
Could that by any possibility be called true clairvoyance which would be
embraced
in the mere looking through fleshly eyes upon a state of matter only a
little
removed from this of the earth? There are true clairvoyants who not only
know
what is apparent to everybody, but who see everything that is in a human
being,
or in any being. In their sight, one can not make a motion of any
kind—such
a simple motion as moving from one chair to another—without setting
every
one of his seven senses into action and exhibiting along the line of those
seven
senses every single qualification and motive he may ever have held. It is
within
the power of some to know the very hearts of men, to know the very
motives
that actuate them. In true clairvoyance, the real being is absolutely
and
unconditionally awake. He is using every one of the instruments with
precision
and in exact line with one another. He has clear seeing. He reaches
down
into the motives of man, because he sees everything. How can he see? Every
center
in man—that is, every organ—has been evolved under the operation of the
laws
that govern the solar system. These laws may be known. Every center has its
own
distinctive color and its own distinctive sound; it also presents a
distinctive
symbol and form. If, then, one knew the laws of sounds, colors,
symbols
and form, he could tell, just as exactly as we tell the simplest thing,
what
caused the nature of any motion and the motive that underlay it. From him,
deception
could not be hid; evil could not be hid; motives could not be hid.
Such
an acquisition, without any possibility of failure, would be divine—the
true
clairvoyance.
True
clairvoyance is not gained by “sitting for development.” One might sit for
development
ten million years, and in the end be only capable of sitting. The
true
power is gained by trying to realize our own divine nature, and to act as
divinity
acts; by trying to get all the possessions possible, that we may place
them
at the service of our fellow-men. The power is gained by self sacrificing
service,
and in no other way. The divine in us has its fullest expression in
self-sacrifice.
As man moves along, realizing more and more his own nature,
working
more and more for the
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natures
of every other, he finds spiritual knowledge springing up spontaneously
within
him. He seeks nothing for himself. He seeks all power and all knowledge
only
that he may help others less endowed. Jesus said: “Let him who would be the
greatest
among you serve the least.” And so it has always been in this great
work,
that those who were the greatest among us served the least, were the
humble
ones, who sought no preference, no recognition.
Altruism,
self-sacrifice, devotion to the highest interests of humanity—these
constitute
the one password to true clairvoyance. If it could be had in any
other
way, would not a great many things that have happened, a great many
disasters
that have befallen different peoples, been avoided? If such knowledge
could
be bought, would not institutions be despoiled, people robbed, the
stock-market
exploited, and all sorts of self-advantages gained? But true
knowledge
is never used for self-advantage; not even for defence. When Jesus was
on
the cross, they said: “Let Him save Himself; let Him come down from the
cross.
He saved others; Himself He cannot save.” ‘Was He powerless to come down?
Not
at all. They had wreaked their natures upon Him, and He suffered it. He
could
have destroyed them all, if He chose, but He said: “Father, forgive them,
for
they know not what they do.” Nor would those who were able to read the inner
most
thoughts of a person be “peering about,” be endeavoring to discover what
others
desired to hide. Never would they look where the demand had not been made
upon
them. They would take each person at his own valuation. If such an one
deceived—whatever
the deception—they would meet him on his own ground, striving
all
the time to give him a higher point of view.
There
are beings who come into the world from time to time, with no marks of
distinction
that we, as human beings, can recognize, yet the possessors of a
knowledge
which we ardently desire to possess. They are never recognized, save
by
the very few while they are among us; but when they go, that which they have
given
tells us what they were. By the very character of the teachings of Jesus
we
recognize the nature of the being who brought them. So the teachings of
Theosophy—a
knowledge which is absolutely
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scientific,
covering every department of nature, explaining all that now are
mysteries—declare
the nature of those beings who brought Theosophy, our Elder
Brothers.
And They, who have raised themselves out of our ranks, do not leave us
in
trouble, in darkness, in ignorance. Their desire is that we shall see, under
stand,
know ourselves; that, quickly setting right the ideas which we hold of
life,
and letting right actions flow from right ideas, we may act as divine
beings.
However blind, however ignorant, we are not left alone, but are helped
just
so far as we desire and merit help, and just so far as we, with what we
learn,
help others who know still less than we. Unselfishness, and that alone,
brings
us all the gifts there are. As Jesus said: ‘Seek ye first the kingdom of
heaven,
and all the rest will be added unto you.”
CONTENTS
THE
ETERNAL VERITIES
TRUE
MORALITY
True
morality is not a thing of words or phrases or modes of action of any kind,
nor
is its basis to be found in the many kinds of ideas of morality in the
world,
which vary as to time and place. What is “moral” at one time is “immoral”
at
another. There is no basis whatever in this changing attitude towards
actions,
changing classifications of good and evil, in a changing “division of
the
universe.” Intolerance is their sure resultant; for those who pride
themselves
upon their own special brands of “morality” are always intolerant of
others
who do not accept that brand. True morality rests in an understanding and
in
a realization of man’s own spiritual nature, and must of necessity flow from
it,
irrespective of all kinds of conventions. We need to know our own inner
natures
in order to know what is, in truth, morality.
The
conventions of external life are established merely by a consensus of
opinion
of the beings living at any one time and in any one place. They are not
necessarily
based on truth, and certainly not on a perception of the whole of
truth.
As we may see, the best interests of all are not served by the ideas that
are
generally held. The world is in a tremendously evil and selfish
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state.
With all our prevailing ideas of progress, of morality and of religion,
it
is not anywhere nearly so happy a place as it was perhaps a century or two
ago;
it is not nearly so good a place for human beings to live in as it was in
the
more innocent and less complex civilizations of the older nations. There is
evidently
some thing wrong with the ideas that we hold, if we find it impossible
to
deny the fact that instead of the world getting better and in stead of life
becoming
more simple, the world is growing worse and life is becoming more and
more
complex. We should not find ourselves in the present condition if our
ideas,
religious and moral, flowed from the underlying basic ideas of all
religions,
philosophies, and systems of thought.
The
basis of understanding of life accepted by the majority of Western peoples
has
been a revealed religion, and a personal God who revealed that religion.
From
this basis have sprung all our wrong conceptions. Hence the great stress
laid
on physical existence. in fact, one might say that the generality of human
thinking
is centered entirely on physical existence. The question has not even
been
asked, “How is it that I am born at this time, under such conditions, in
this
people, and not at some previous or future time, when the world might be
better?”
The question has not been asked, “Why are we here at all?” Nor have we
asked,
“What is the pre-existing cause that brought us into this relation? Was
it
at the whim or caprice of a special Being, or was it under the operation of
an
indwelling, inherent law within ourselves?” If we are here with our present
qualities,
surrounded with difficulties, not because of anything we ourselves
have
done, but because of the whim or caprice of some Being, then we must regard
ourselves
as absolutely irresponsible for anything what ever. If we were so
created,
there is nothing that can undo that creation and we must suffer the
consequences,
the causes for which we did not set in motion!
The
true ideas of the ancient philosophy relieve us of two misconceptions: one,
the
idea that there is a revengeful God who punishes us for those things that we
are
unable to prevent ourselves from doing; and second, the idea of a Devil to
whom
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we
are consigned if we do not follow the lines that some people have laid down
for
us. A knowledge of Theosophy enables us to understand that there never was
any
“creation,” in the sense of making something out of nothing; but that
everything—every
being of every kind—has evolved, and is still evolving. The
beings
below us are evolving to our estate, where the beings, now evolved so far
beyond
us, some time in the distant past went through a similar stage. All
beings
are what they are through evolution from within outwards, that evolution
proceeding
under Law.
Law
is operative everywhere and upon every being, because the Law is not
something
separate from him; it is not separate from the inner spiritual man.
Law
is the law of man’s own action. So, as we act along those lines that affect
others
for good or for evil, we necessarily receive the return from those good
or
evil effects which we cause others to experience. Each individual is the
operator
of the Law; according to his actions he gets the re-actions; according
to
his sowing, does he reap. In place, then, of the idea of a revengeful God, we
have
the ideas of absolute Justice and individual responsibility.
If,
from the point of view of Law, we ask ourselves what pre-existing causes
brought
us into these relations, we can see that what now is must have been
brought
about by ourselves, and what now is is similar to what was. At once the
idea
is presented to our minds that this is not the first time, by many times,
we
have been in a body; that re-incarnation is the process by which human beings
reach
greater and greater heights; that there is no other way or means to learn
all
the lessons to be gained in physical life among our fellow-men, except
through
repeated incarnations.
We
come, then, to another phase of our being—for we see there is in us something
that
is continuous in its operation, something which was never born and never
dies.
If it continues from one life to another, through many lives, and for many
lives,
there must be a permanency in us which no change of condition or body or
circumstance
can alter for a single instant. As we thus think in terms of ages
rather
than in the days of one short life,
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we
begin to get a glimpse of that Reality which lies within us; we open the door
so
that those internal, real, more permanent perceptions can find operation in
our
daily waking thoughts—for every single human being has sprung from the One
Great
Source, is animated by That, is, in fact, That at the very root of his
being;
in That is his power of perception and of action, which is spiritual and
permanent.
The power of perception and of action exists in everyone; the
direction
of that perception and action rests in each one. Each has the power to
take
the course which to him seems best; but, in taking the course, he sows, and
must
also reap as was the nature of his sowing. Every being in this universe of
Law
is experiencing as he is because of his own thoughts, words, and deeds;
every
circumstance, every misshapen day, every evil that comes to us as well as
every
good, is due to thought, word of deed of ours in the past. In each
incarnation
we find friends as well as enemies. So our minds may be set at rest
with
regard to either God or Devil. Each one of us represents both the
Spirit—the
highest divine nature—and also, the very lowest—the infernal nature.
Man
is spiritual, in fact, but, thinking himself material and separate, and
acting
in accordance with his thinking, he brings about the battle between the
two
natures in him.
The
great mistake of religionists in our age has been the classification of good
and
evil. There is nothing good in itself. There is nothing evil in itself. It
is
the use to which anything is put that makes it good or makes it evil. How can
we
draw a fine line between good and bad in every case? Good and evil are judged
by
the effects that flow from the action done, but what might seem bad in one
case
might be in fact the highest good, and what might seem good in another case
might,
in fact, lead to the greatest evil. Just a hair’s line divides the Divine
from
the Satanic. And that hair’s line consists, not in this nor in that mode of
conduct,
but in the clearly presented motive or intention of the one who acts. A
good
motive can never produce altogether evil results, and yet a good motive is
not
enough. We may have the best motive in the world, but if we have not also
knowledge
and wisdom, we may unintentionally do a wrong thing when
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we
intended to do good; and sometimes we may do a good thing when we intended to
do
evil. Thus true morality may be seen to lie not in the act itself, but in the
motive;
it depends on the knowledge and intelligence of the being acting.
The
lines of true morality may go anywhere, but by this is not meant that we do
evil
that good may come! How could we do evil if our perception is good, if our
knowledge
is clear, if our motive is unquestioned and without self-interest? No
imaginable
evil could flow under such conditions, which are of the nature of the
Spirit.
The widest range of intelligence and wisdom are required to make it
possible
for no evil effects to flow even if good is intended. Wisdom is always
required,
because the very nature and essence of our being is wisdom itself, the
object
of wisdom, and that which is to be obtained by wisdom. There is nothing
higher
than that essence of our being, and we may consciously gain it by first
setting
aside all those ideas that conflict with it, and then, acting from the
basis
of our spiritual nature, from the basis of absolute, unerring Law. Once
these
ideas are held in mind to the exclusion of all other separative ideas,
unity
of Spirit, unity of thought and unity of action take place.
This
great philosophy of Theosophy, then, presents a basis from which the truest
kind
of morality can be perceived. True morality does not depend upon words,
phrases,
or conventions, but upon a universal perception of all things, whereby
everything
is done for good, every thought and feeling expended for the benefit
of
others rather than for one’s self. A clear perception of one’s own spiritual
nature,
and the motive to benefit mankind in every direction and in every case,
without
self-interest, are the two essentials for true morality. True morality
is,
in fact, a universal existence, and the beginning of it is in the desire to
live
to benefit mankind without self-interest or hope of any reward whatever;
then,
to practice and to help those who know still less than we do.
This
is quite the reverse of prevailing religious ideas of personal salvation,
yet
this universal existence is our salvation. At
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once,
when these universal ideas are seen and to some extent realized, one loses
all
fears. Neither change nor death, nor things present or to come, can have any
effect
upon that one. He meets conditions as they come, does what he can, and
lets
other conditions succeed them. He moves through life, far from an un happy
being,
quite capable of taking all the joy and pleasure that exist in the
world—all
that upon which his fellow-men only subsist or hope to subsist. He
moves
among his fellow-men, understanding everything that they are going
through,
enjoying with their joy and sorrowing when they sorrow, yet himself
free
from either joy or sorrow. When we arrive at that condition, our sense of
morality
will be based on the nature of man. We shall then look on each and
every
being as of the same kind as ourselves, differing only in degree of
understanding.
There can not be in us anything but tolerance and mercy, for we
shall
know we can not judge others in their struggles; we can not say that there
is
good in this case, bad in that; we shall understand that goodness and badness
are
entirely relative in men, while they perceive the Reality not at all; we
shall
see that the best thing we can do for anyone is to assist him to
understand
himself, so that he may reach that point of perception and knowledge
and
power which is, in reality, his own and which he has but to realize.
Man’s
false conceptions of life are what prevent him from knowing the truth, and
it
is evident that the first step towards true perception lies in throwing aside
the
prejudices and predilections he has lived by. And there is always help.
Never
have we been, left alone. Always there are beings greater in evolution
than
we, who return to this field of physical existence to help us, to wake us
up
to a perception of our natures. Such has been the mission of all Divine
Incarnations
down the ages. Those beings have come and lived among us, have
become
“in all things like unto us,” as was said of Jesus, in order that the
human
words They spoke should be words we would understand. They meet us on the
basis
of our ideas and try to clarify them and set them in a true course. They
can
do nothing to stop what
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we
have done and what we want to do; They can not interfere; but They can help
us
to see the right direction, if we are so willed; They can give help when we
turn
to that direction which They indicate—that Path which They themselves
followed
so many ages ago. Always They try to help us, even when we are
proceeding
along wrong lines and bringing upon ourselves the suffering such
wrong
lines entail—even then They try to direct the results into a better
channel.
They hold back the awful Karma that would shake the world, and let the
effects
come so gradually that we can stand and bear them. That is part of the
protective
power of the spiritual nature, and it operates in every direction.
It
is for us, then, to say which way we shall go. We are not creatures of
circumstance.
We are not the creatures of environment. We are their creators. It
is
for us to see that we think right, that we build right, that we build upon
the
strong foundation of the eternal verities, and that we keep our eyes upon
that
Path which the great Masters of Wisdom have sought to open before us. So in
our
turn we shall point out the Way among the hosts who are moving in delusion
and
ignorance, and as we help each one, we help ourselves. As we help ourselves
by
helping others, we raise all.
CONTENTS
THE
ETERNAL VERITIES
THE
STOREHOUSE OF THOUGHT
When
we consider the idea of thought we must remember that there cannot be
thought
without a thinker. There are no thoughts that arise of themselves; they
are
all produced by intelligent beings, no matter what kind of thoughts they
are.
We
are all thinkers, and we all assume that we have minds, but of what does the
mind
consist? What we call our mind is not, in reality, mind at all. The mind
itself
is the power to think. The bundles of ideas that we call our minds are
the
products of the thinking faculty; they are the effects of intelligent
ideation,
and we have to get further and further back from the effects perceived
to
the causes of those effects.
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Mind
itself is not limited; we all have the unlimited power to think in any and
all
directions. But we all are born into or come in contact with different sets
of
ideas which we consciously or unconsciously adopt and cling to. Yet we ought
to
recognize and realize from the very outset that we are not those ideas,
because
we have the power to “change our minds”; if we were in fact our ideas,
we
could not change them, could never get a new idea nor expel an old one.
We
think that our ideas are our own; but, when we come to self-analysis, we find
that
as a matter of fact not one in a million is an independent Thinker who
creates
his thoughts from a realization of the universality of nature and the
common
source from which we all derive or draw what seem to be our separate
powers.
It is strange that we do not see that there is a common source for us
all,
and for all our powers; that only the use of life and the life-powers
differ
in each, according to the ideas each one holds. We all have the power to
think,
and we all think differently, and that makes us seem to be different.
We
live in a world of effects, overwhelmed mentally by them, unable to extricate
ourselves
from them. So what is most needed in the world is a realization of
what
our own real nature is. If we find what our own real nature is, then we
shall
know what the real nature of every other being is, whether that other
being
is below us in point of intelligence, or as far above us as has yet been
attained
by any being.
If
we are ever going to know anything of the common Source of all our being and
of
all our powers, we have to gain that knowledge within ourselves. For no one
is
separate from It; each one springs from the same Supreme, is one with It in
his
inner most nature. The idea is beyond any conception of the Deity as people
hold
God today, or that has been popularly held in the past.
The
Supreme is beyond form. It is beyond expression. Where is the man who can
say
what That is within himself which sees, which knows, which feels, which
experiences,
which garners the results of all experience? Each one is of that
Infinite
Source,
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because
all have the same infinite root; each one is an expression of It.
If
a man does not understand what his real Source is, what his real nature is,
and
assumes himself to be that which he is not, then all his exercise of the
power
to think, all his creative thoughts, all his subsequent actions, will
follow
the lines of his wrong basis of thought and action. If he thinks he is a
poor
miserable sinner who cannot do anything of himself and for him self, then a
poor,
miserable sinner he will remain. But if he realizes that all the effects
which
surround him are due to thinking, that he can create better effects, that
all
things are within his reach, he will gain a new insight and a greater
strength.
He gets beyond effects to the field of causes, and begins to realize
that
all things are alike in essential nature. He finds from that consideration
that
the universe is under Law. The very highest being is under law, just the
same
as the very lowest. That Law does not exist outside of us, and is not put
in
motion by some being or beings outside us, but is inherent in each. As we
act,
we experience the reaction; as we think, so are we. In accordance with the
intelligence
of our action, so will be the expression returning to us. ‘ ye sow,
so
shall ye also reap;” as we are reaping, so we must have sown.
We
have there the first and final expression of Justice: that we reap what we
have
sown. In whatever conditions we may find ourselves, we have to admit that
they
are our own productions. How were they originally produced? By the thoughts
of
the thinker based on a false conclusion. The power of the Supreme is in every
one.
No matter what the man thinks, there is power in it; and if he holds to
that
thinking he is bound to produce the effects that flow from the lines of his
special
endeavor. If he is creating things that perish, if he is creating things
that
do not relate to his own true nature—if his power to think is wrapped up in
the
things that have to do only with his body or the bodily surroundings, or his
physical
advancement—is it any wonder that soon or late we find ourselves in a
complex
situation and with such usually disastrous consequences to ourselves? We
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are
bewildered by the very effects that we have produced by our thinking based
upon
wrong ideas.
We
have then to beware that we do not set the power of our spiritual nature in a
personal
direction, for personal, selfish ends; such will only bring reaction
upon
us, of necessity. Each one has pursued his own individual path, as if he
were
separate from all the rest, and so has created the conditions under which
he
exists, the experiences that bring him suffering or enjoyment.
We
have considered that good and evil are things in themselves. They are not.
There
is nothing good in itself; there is nothing evil in itself. Good and evil
are
the effects felt by us. What is good to one may be evil to another. It
depends
on the recipient, on his attitude of mind. If we see that Law rules and
recognize
that these effects were produced by ourselves, that we receive the
exact
return of causes set in motion by ourselves, then we see that whatever we
do
or have done affects others either for good or evil, and that we must in the
nature
of things in time pay that debt incurred or receive back the benefit
conferred.
The good that comes is what we have earned through service to others.
The
evil that befalls us is also what we have earned, by lack of service or by
injury
to others—every effect is the continuation of the cause set in motion by
ourselves.
There
is the true idea to be established in us—that of our individual
responsibility
to all others for the use of our powers. In it is implied the
Spiritual
Identity of all beings, the divinity of every being that exists—not
only
of mankind—the good and bad natures there—but every being below us, as well
as
every being above us. This presents the fact that all powers—of perception,
of
experience, of knowledge, of wisdom—lie for each being within himself, in his
inmost
nature. And it brings instantly to our minds the idea of development, of
unfoldment,
of evolution, for every being high or low. There are embryonic souls
below
us in their various stages of progress; there are the souls of men with
their
varying degrees of development; and there are Great Souls—Men who have
gone
through the stages we are now passing through. The whole universe is made
up
of
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beings.
The form is the home, the instrument, of some minor or greater
intelligence.
No intelligence, no form; no intelligence, no action of any kind,
no
responsibilities of any kind. Wherever you find actions and conditions, there
you
get intelligence, and where ever there is intelligence there is
responsibility,
whether recognized or not. So that the universe exists for one
purpose,
and for one purpose only—for the Soul’s experience and emancipation.
Soul
means the acquired experience of the Spiritual Being. In the vast universe,
with
such an innumerable and immeasurable range of intelligent beings, differing
infinitely
in their respective degrees of acquired intelligence, or Soul, where
or
what would be the Storehouse of Thought?
In
this vast assemblage of beings there are many, many kinds of thought. There
are
the thoughts or ideas of all the men now on earth and of those who have
been;
the thoughts or expressions of the beings below man; the ideas and still
wider
expressions of the beings above man. All these make a vast storehouse; but
no
one of us can draw from that storehouse any more, nor any different than he
puts
himself in a position to receive. He must make room for it. All that we
perceive
directly is ideas. Behind all action is thought of some kind. It is the
kind
of ideas we hold that makes us do everything—good or evil.
Now
we can see how important it is that we should know what we really are—become
acquainted
with our own nature— and have that as a basis of our thought and
action.
Upon the quality of thought depends the quality or kind of action. It is
all
a sequence, and so what is needed is an orderly succession of thoughts based
on
our true natures, and action in accordance with them. Then everything flows
along
the line of divine unfoldment, of divine evolution; then we are working in
accord
with nature, in accord with all others.
CONTENTS
THE
ETERNAL VERITIES
THE
LANGUAGE OF THE SOUL
The
Soul is pictured in the ancient teachings as the real Self man. There are
many
different conceptions of what man is
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and
what the soul. From Christian teachings we are led to believe that man has a
soul,
and may save it or lose it—the idea generally held in the West. But the
conception
of the ancients, and that of Theosophy, which is a re-presentation of
this
eternal idea, is different. The teaching is that Man is a Soul; that Soul
is
in fact the one who perceives; that it is vision itself, pure and simple,
unmodified—not
subject to change—and that it looks directly on ideas.
This
idea presents the fact that the real Man in whatever condition he may be
existing,
whether asleep or awake, whether in a physical body during his
lifetime,
or whether in another form of body after death or before birth, or
before
the existence of this planet or this solar system—that this real Man was
the
same Perceiver, then as now, the same Soul all the time; the Creator of all
the
conditions that have arisen; the intelligent Creator of this universe, in
connection
with all the beings below him and all the beings above him. Man thus
forms
part of one great Brotherhood, and this bond of brotherhood extends
throughout,
from the lowest being to the very highest.
They
are all Souls; even the very lowest forms of matter are none the less
Souls,
for in the lowest form of matter is the power to perceive, the power to
act,
the power to gain experience. The potentiality is the same in all, and that
potentiality
becomes a potency ever expanding as the Soul increases its range of
experience.
All the forms, the bodies, that compose the universe are the results
of
the experience and action of the souls inhabiting them. They are all the
instruments
of the soul, and we always act with others in any grade or class of
beings.
There is that unity of action which produces a similarity of instrument.
In
these similarities of instrument we play upon and are played upon by beings
of
the same class in the fullest degree, and by lower and higher classes in a
greater
or less degree.
So,
taking this conception that the Self is the same in each being, no matter
how
great that being may be, nor how low, we get another idea in regard to
soul—that
soul also represents the acquired experience gained through evolution
by
each and every
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class
of being. Each individual being is not only Self, but, in addition, the
acquired
experience gained through contact with all other beings. Realizing that
there
are individual souls, we can see that the only differences between souls
are
in their degrees of acquired experience. Taking the soul from this point of
view,
then, as the acquired experience of individuals, when we speak of God, or
the
Over-Soul, the Universal Over-Soul, we simply mean the acquired experiences,
or
wisdom, of every soul and all souls. That would be the meaning of the
sentence
in the Bhagavad Gita that the Self is “Wisdom itself, the object of
Wisdom
and that which is to be attained by Wisdom”—full consciousness of the
union
of all-souls, or Spiritual Identity.
If
we are to try to relate these conceptions to language we would, perhaps, have
to
clear up many ideas which we now hold. Supposing there is a real language of
the
soul, what would it be capable of expressing? Undoubtedly every experience
through
which it had ever been.
Theosophy
teaches the doctrine of reincarnation—of successive lives, both on
this
earth and in other states of substance and consciousness. Continuity of
Consciousness,
or Spirit, is preserved through all these states and
environments,
and the record of all that occurred in all these lives is present
at
all times in any one- life in manifestation, because the Self, the Spirit, is
present.
The language of the Soul would be capable of expressing all that we
ever
experienced.
In
those past lives we have undoubtedly spoken different languages from those we
now
speak; in those personal existences we used languages now altogether
deserted
and forgotten by us as persons. But the memory of those languages must
be
there, if we are a continuing Self and preserve the continuity of experience
gained,
as well as the continuity of consciousness. Those old languages which we
once
used, in themselves amount to nothing, because any language and all
languages
are only the expression of the feeling and thought of the individual
soul;
his emotions, hopes, fears, ideas and aspirations. So there must be at all
times
behind any language whatever, the basis for it—the Soul and its ex-
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perience.
Where is that recorded? It is impacted in the imperishable part of
man’s
nature. It cannot be any spoken tongue what ever. What, then, is its
nature?
To
understand these propositions we have again to consider the philosophy of
Theosophy.
Theosophy points out that matter is in seven states or degrees of
substances,
and each of these with seven sub-states, the whole ranging from the
very
finest, most plastic and enduring state down to the very coarsest—what we
may
call the material plane, or matter as it is known and suspected by us, with
its
many differing gradations and combinations. Man, as the highest and most
evolved
being concerned in the evolution of this solar system, is clothed in all
these
seven states of substance derived from the original primordial
substance—the
homogeneous matter from which every form is evolved. These degrees
of
substance are indicated in the seven colors of the spectrum; they are also
pointed
to in the seven notes of the scale of music.
The
notes and colors are not exactly what we think they are: they represent the
seven
great distinct states of matter; sound itself, or light itself, represents
the
homogeneous state from which the seven notes and the seven prismatic colors
are
derived. Our colors and our musical notes are only replicas of these—their
reflections
or correspondences in this one state of matter and sound with which
we
are acquainted. We know there are seven colors; we know that there are other
octaves
of color beyond those, which our eyes are unable to transmit to us—some
so
high, some so low that our eyes will not register their vibrations. The same
is
true with sound. We are able to detect several, but there are degrees of
sound
beyond the highest we are able to detect, and also sounds too low for us
to
hear.
Let
us call the Soul the Ego; perhaps that, for us, is the most compact
expression
for what is meant by Soul, since it includes both the one who
perceives
and his perceptions, both the one who knows and his experiences. Well,
then,
the Ego has a language of his own, and that language is one of color,
sound
and symbol. It is a language that may be seen; that may be heard; that may
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be
felt. It is by means of this language of the soul that the experiences of
others
may become directly known to us, comprehensible to us, no matter what
vocal
tongues we may use. This is why it was said in old times, as mentioned in
the
Bible, that the Wise understood every man speaking in his own tongue,
although
many different languages were used, then as now. It was because these
Wise
men could read back of the spoken language, that they knew the very
thoughts,
feelings and natures of the speakers. That is why in any person’s
motion—even
so simple an action as in moving from one chair to another— quality
of
the thought, the very nature of the person, is clearly shown by the
assemblage
of colors and shades of colors produced by the action. The same with
any
uttered sounds or speech, no matter what—the centers in the body are set in
motion,
each having its own particular tell tale colors and rates of vibration.
Strange
as it may seem to us, colors may be heard, sounds may be seen, and forms
may
be experienced, because all are merely different rates of vibration—the
motion
of Intelligent Consciousness, or Spirit. They are all correlated, and one
does
not exist with out the others. They are merely aspects of that which is the
real
propulsion of the soul itself, or the conscious being. So, in our thoughts
we
have a great combination of colors and sounds, constantly changing their
form,
or appearance. Our brain is the finest material instrument we use. It,
like
everything else we use, is an evolution. It is the organ of thought on this
plane
of substance where we are now acting. If we think high and noble thoughts,
then
our brains become very susceptible to that kind of use. Every kind of
thought
has its own particular rate and range of vibration, its own particular
colors.
If we were acquainted with ourselves, in reality, we could read thought
as
we now read a book. We could read thoughts as we now hear sounds. If our
brains
are trained to high thoughts while we are awake; if we try to understand
what
we really are while occupying this physical instrument; what this body of
ours
represents; what it is capable of— then gradually the brain will begin to
respond
to something of our higher knowledge. It will carry forward and transmit
more
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and
more of the Language of the Soul, of all the garnered experience of the
past.
The
ideas that we have, even in regard to Spirit and Soul, to Life hitherto,
here
and hereafter, are those we have been taught. They are nearly all personal
and
keep us entirely on the personal plane—the plane of merely physical
existence.
They give us no true ideas whatever of the real inner self. We have
not
yet begun to think—in any true sense, in any true direction; and it is only
true
ideas that will give us knowledge of the inner nature of man. Our habits
are
merely memory impacted in our nature, whether they be habits of body or
habits
of thought. We do not store knowledge anywhere but within ourselves; but
sometimes
we forget where we have hidden it, or we cover it up with a lot of the
useless
rubbish of mere mental activity. Most of our mental activity is applied
solely
to the things of this life, to things of the body; so, mankind is
continually
moving along a false path. No being, however high, can prevent this,
because
each man is Soul, is Spirit, is Consciousness—is of the Highest, however
he
use and apply his powers.
Theosophy
endeavors to present to man what his real nature is; that he is first,
last,
and all the time SPIRIT. Spirit means Life and Consciousness—the power to
see,
to know, to experience. We all have that. That is common to all of us. It
is
not separate in self—it is the One Life in all beings of every grade. But we,
as
individuals, have evolved into individuals from the great Ocean of Life. We
are
Individualized Spirit, and so we each have a separate individual existence,
which
is continuous. In that sense we are an evolution, but an evolution of
Spirit,
not Matter—an evolution of Knowledge, not of form only. This has been
obtained
through observation and experience; whatever differences exist are
because
of more or less experience, or a better adaptation and application of
it;
there is no difference in the Source or Potentialities of any being. All
this
we shall find out, if we move along the Path shown. For it is not an
uncharted
path. Remember, others have been along that path before us. They are
our
Elder Brothers—Jesus, for
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example;
Buddha for another; and all those who came at different times as
Saviours
to the many different peoples. They had all acquired the Language of
the
Soul. They all had a common body of knowledge. They come amongst men from
time
to time, as the intelligence of humanity progresses, and give out as much
of
that knowledge as the then existing state of humanity permits. They came
again
in our own time; and greater than Those who so came there has not been.
Why
should anyone say that? Because other Saviours came to separate and distinct
peoples,
but the Message of Theosophy is not to any one nation, not to any one
class
of beings, but to the whole world.
That
knowledge is obtainable by any self-conscious being for himself, for it is
not
a question of our ideas, of our present perceptions of morality or success,
nor
of external power, but of Spiritual perception—of the Language of the Soul.
We
may make all the mistakes in the world, according to the world, in the body
and
through the body, and yet have a power of Spiritual perception that would do
away
with all “mistakes. We would not have to’ have any vicarious atonement, but
would
be able to act in a proper relation with every being. Our thoughts and
actions
would be in accord. (but we would have to go through the crucifixion of
the
false ideas in ourselves, and arise as the Saviour did, to the right hand of
the
Father—the Ego free from all these delusions which have caused him to
maintain
himself in sin, sorrow and suffering.
All
men desire Spiritual knowledge, yet the great bulk will not abate one jot or
tittle
of their mental and physical absorption in present and worldly things to
obtain
the spiritual knowledge they say they ardently long for. They will have
to
move on through suffering and pain till they really desire to know the truth
about
themselves. If any man thinks he can get that knowledge by merely desiring
to
possess it, or by desiring to possess it for himself alone, he is not in the
position
that would permit of his knowing it. The Language of the Soul can be
acquired
only when the being realizes that his duty is not to himself, but to
the
highest interests of his fellowmen; not to “save his own soul”
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but
to lead as many of his neighbors as he possibly can in the direction of the
Truth,
desiring nothing for himself. This very attitude opens the flood-gates of
spiritual
knowledge within himself. Then he becomes the true enjoyer, using
every
power he has, all the knowledge he has, to benefit others. The man who has
come
to that knowledge and is on the road to its realization finds “spiritual
knowledge
springing up spontaneously in him self in the progress of time.” He
requires
no books to tell him; he cares not what religions have been, that now
are,
that ever will be. He knows the truth about himself and consequently the
truth
about all others.
Why
do not all men take the path to this realization? Is it because they have no
organs
of perception, are incapable of seeing? No, it is because they will not
listen;
they will not take what is given and try it out. They will rather follow
anything
that promises some success in this life. Yet they know just as well as
anyone
that they cannot take a single one of the “successes” away with them from
the
earth. When they go, they leave on earth every earthly thing they have
accumulated.
And they have to go, because they do not belong here; they are of
Spirit,
not earth; they are only working in this matter for awhile. They all
know
that, and yet dream of “possessions.”
No
one damned any of us to this condition in which we find so many. No
conditions
compel us to stay in a state of mental unrest, inactivity or
ignorance.
All these things are imposed on us by our own hard and fast
conclusions
as to men, things and methods. These keep us fast bound in our
present
conditions and will continue to hold us, as long as we maintain that
attitude
of mind, and cling to false ideas of God, of Nature, and of Man. We
keep
the doors closed of our own will. In ignorance? Yes; but who remains
ignorant?
Those only who will not hear, those only who doubt the Language of the
Soul.
CONTENTS
THE
ETERNAL VERITIES
THEOSOPHY
IN DAILY LIFE
Many
people think that religion means a preparation for death or the states of
the
future. Religion really means a prepa-
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ration
for and a knowledge of life—a living of our life as it should be lived.
That
which prepares for death is life, and ever living. Formal religions do not
even
answer the question, why is death—nor any of the other burning questions in
daily
life. Why do we have suffering and sorrow? Why are we here? What was the
origin
of man? Why so many different conditions among mankind; why are some born
to
sorrow, and others to joy; why some in lowly places, some in high; why some
with
great faculties and others with very few and poor ones? Justice demands an
answer
which is not furnished by religion, with its ‘ —for if man is the
creature
of a creator he can not help himself and is absolutely irresponsible.
Any
being, if “perfect,” would maintain justice; yet there are injustices among
men.
The caprice or whim of a creator does not explain the difficulty. Any
being,
however great or high, must of necessity be limited, finite, and
imperfect—something
outside us, something which does not contain the universe
but
is contained by it.
We
have to go behind any idea of a Being, to the source of all being—to a basis
common
to the highest and to the lowest being. That basis and source is not to
be
found by looking outward at all, but is the very power to perceive, wherever
there
is life. Spirit, Life, Consciousness are the same in every
being—undivided,
however many and varied the perceptions. Evolution is not a
compelling
force from without, but the impelling force of Spirit from within,
urging
on to better and better expression. All advancement is from within. All
the
knowledge that we gain, all the experience that we obtain, is obtained and
held
within. Each one, then, is the Seer; all the rest are seen. So, the
knowledge
that we have to obtain is not information from without, not the
thoughts
of other men, but an under standing of our own essential nature, which
represents
every element in the great universe, from the basis of all life to
every
outward expression, and every possibility of further expression— just as
each
drop of water contains in itself everything existing in the great ocean
from
which it came. Nor does Law exist outside of us. Law is always inherent in
Spirit;
it is the action
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which
brings re-action in every individual case, and to the collective mass of
humanity.
We are here under law and under justice. There is no such thing as
injustice
in the universe.
Knowing
something as to our essential nature, knowing some thing of the purpose
of
life, and that life is all made up of learning, knowing that the universe is
all
alive, and that there is in reality no injustice save that which we inflict
upon
our selves by re-action, we would take an entirely different view of life
and
put these ideas into daily practice. We would take the position which most
of
all we need to take—that of our own responsibility, which religions have
taught
us to shift on to some God or devil. Recognizing that each one of us is
from
the same Source and going towards the same goal, though the path will vary
with
the pilgrim, we will act toward each one as if he were a part of ourselves.
Like
us, each one is moving onward— perhaps below us, possibly above. From the
one
above, we can obtain help. To the one below, we can give help. Such is the
interdependence
which should exist between all conscious beings; and under such
a
conception our civilization would not be as it is now. We should not find
every
man’s hand raised against every other man. We should not see those in poor
case
finding fault with the wrong conditions, but finding fault rather with
their
own wrong relations to others at some time when they abused the power they
had.
We should see each one trying to discipline himself, trying to bring
himself
into proper relation with all the rest—not so much outwardly, perhaps,
as
inwardly; for we may be sure that if we make clean the inside of the bowl,
the
outside will take care of itself. We have no greater duty to perform than to
make
clear and clean our natures—to make them true, to make them in accord with
the
great object of all life, the evolution of soul.
We
can not wait to make our start in this direction until the nation wakes up to
Theosophy;
for the nation will itself awake only when each individual wakes up
to
that which is in himself and by his thought and action instills a similar
thought
and action in other human beings. Supposing each one determined
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to
do all he could for every other one wherever he could, do you think that
anybody
would suffer? Not one! There would be more to help than those to suffer.
But
we are afraid that if we so act, the other man will not. So we do not move
at
all along that line. The majority of people are thinking about quite other
things.
They are busy at the shrine of their gods of comfort, seeking to get the
best
of everything in life at the expense of someone else. Or they are seeking
to
acquire “the power of will,” so that they can get something for nothing from
someone
else. That is the kind of “will” which is generally desired, its object
being
the getting of exactly what one pleases. Is not this psychic banditry?
Anything
gotten that way is taken from another, and we shall have to pay it back
to
the uttermost farthing—if not in this life, then in some other, for the
scales
of justice are unerring.
Do
we not see that we can trust a universe that moves along unerringly under the
law
of perfect justice? ‘We certainly can. We can go forward with an absolute
reliance
on the law of our own spiritual being, knowing whatever conditions come
are
necessary for us, knowing that those very things we feel so hardly are
object
lessons for us because they indicate a wrong tendency or defect in us
which
this present distress affords us an opportunity to overcome, to strengthen
our
true character. That is all we have at the end of life, whatever of
character—good,
bad, or indifferent—we have acquired. Men spend their lives
trying
to avoid what they do not like, and trying to get what they like—what
they
can and while they can. Yet if they got all the wealth of the world, every
possession
and every possible desire, what good would it do them? At death
everything
would be left where they got it, because nothing adheres to Spirit.
The
idea of getting for themselves is one of the false notions which prevent men
from
understanding themselves as spiritual beings and using the power which
belongs
to them—for all powers of every kind—electrical, dynamic or
explosive—come
from the One Universal Spirit, and each man has latent in him all
the
powers in the universe.
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Physical
life is not necessarily a vale of sorrow. The time must come when we
shall
have made man’s life on earth what it ought to be, when we shall have no
fear
of anything, when we shall not be afraid of our fellowmen. It was said of
Daniel,
when he entered the lions’ den, the beasts of prey did not touch him at
all.
Why? Because his heart was pure. He had no harm in it for anyone. He
trusted
to the spiritual law of his own being, and all nature makes obeisance to
that.
We could go out calmly, courageously, happily, relying on the laws of our
own
natures. If we did so, we would bring our daily lives in line with that
nature;
for there is nothing of our action which does not come from the mind,
and
back of the mind is the ‘motive we have in acting. Motive is what makes our
actions
really “good” or “bad.” If we are righteous in ourselves and desirous of
doing
right, then all that we do will flow rightly from us and every function
will
be a righteous function. All action springs from and is colored by the
motive
held in performing it.
Theosophy
is the only philosophy that can be used in every direction in daily
life.
It can be used in all directions, high or low, because that use comes from
an
understanding of the Spirit itself, from acting for that Self and as that
Self—for
the Self acts only through the creatures. Acting for and as that Self
in
every direction, all else flows into line. All the destruction that is around
us,
all the misery that we see, has been brought about through our denial of the
Holy
Ghost—our denial of the Spirit within us. We deny it when we act as if we
are
our bodies, or our minds. THAT will not be denied. So man, meeting all the
results
of that denial and seeing them to be evil, learns that this is not the
way.
Then he seeks for Truth, and finding the truth, obtains all that he can
desire—hope,
happiness and a better understanding of his and all existence. It
was
to give to men all they could take in regard to the nature of the soul—that
they
might come out from this vale of sorrow—that those Beings known as Divine
Incarnations
have descended here of Their own will. They have carried forward
from
age to age this knowledge of nature and of man and of the purpose of life,
learned
through
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many
civilizations of mankind. It is this knowledge which makes Them as gods to
us
in Their glory and power.
CONTENTS
THE
ETERNAL VERITIES
THREE
KINDS OF FAITH
Every
human being has faith—faith in something, some ideal, some conception,
some
religion, some formula—but while the faiths of different people have one or
another
object, the faith itself proceeds from the Highest, and is inherent in
the
heart of every being. Faith is the very basis of our nature. Whatever way we
follow
is because of the faith we have—the conviction that it is the best way.
That
the world is full of false faiths is because of the differing ideas,
beliefs
and philosophies which limit faith itself to the means thought necessary
for
obtaining a particular object of faith.
In
the seventeenth chapter of the Bhagavad-Gita faith is said to be of three
kinds:
faith of the quality called sattwa, the good and the true; faith of the
quality
called rajas, of action, and of passion; and faith of the quality called
tames,
of indifference and ignorance. These three qualities given to faith are,
in
fact, the three limitations placed on faith by every human being; for the
power
of faith in itself is limitless. We continually limit that power to its
operation
within the range of some minor object or ideal based on externalities.
“The
embodied soul being gifted with faith, each man is of the same nature as
that
ideal on which his faith is fixed.” Man has that quality of faith in
accordance
with his disposition; and he also continually becomes of the nature
of
the ideal on which his faith is fixed. It is evident, then, that we ought to
be
sure of the nature of the faith upon which our ideal is placed.
If
one places his faith on any externality, whatever it may be—gods or men,
religions
or systems of thought—he has placed it upon a broken reed; he has
limited
the very power of his own spirit to expand itself beyond the limitations
of
his ideal. When, for instance, we accept the idea that nothing is real but
that
which we can see or hear or taste or smell or touch, we have
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placed
our faith on a very low basis. There is some reason for our falsity of
thought
and action, when we have assumed the present moment to be the only
moment,
the outward terrestrial world and this one existence to be the only
life,
from which we go, we know not where, nor to what purpose it all has been.
To
look on all beings according to one’s own limitation of mind and range of
perception,
and to see only their externalities of speech or action in
accordance,
is not seeing them as they really are. An outside God, or an outside
devil,
an outside Law, an outside atonement for sins, the idea of sin being
other
than a denial of our own spiritual nature (the unpardonable sin), are All
external
faiths of the nature of tamas, or ignorance. Ignorance always leads to
superstition.
Superstition leads to false belief, and false belief to false
faith.
We
are all in constant conflict with each other because of false bases of faith,
for
the very reason that faith fixed on any thing will bring results, and men
are
blinded to real and true faith by the results of even false faith. Yet so
long
as we have a false faith shall we continue to create for ourselves lives of
misery.
The results flowing from a false faith in a selfish ideal must bring us
bad
effects in wrong conditions. They are the very limitations we have imposed
upon
ourselves by external faiths in other lives, and we must come again and
again
into bodies until we have rid ourselves of the defects in our nature which
those
external faiths have engendered. We have to get a better basis for thought
and
action than the false faith of the likes and dislikes we have obtained by
heredity.
We have produced the effects we see, but we need not go on repeating
the
same mistakes life after life, if we will but change our ideals. We have to
find
a true basis of faith. We have to place our faith upon that which is not
external,
but internal.
The
Internal is the very source of the powers that we possess of every kind, and
that
Internal is the same in every living one. At the very root of our being is
that
changeless Self which we can know only within ourselves. To reach in and in
to
It, we must first divest ourselves of all our ideas—of everything which
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changes.
First of all, let man divest himself of the idea that he is his body.
He
occupies it; he uses it; but he knows that it is ever changing, that never
for
one single instant is it the same as it was the moment before. Let him
divest
himself further of the idea that he is his mind; for he himself can
change
the ideas that compose it—throw them out bodily and take their very
opposite,
if he chooses—yet he is still acting with other ideas. We are not
bodies;
we are not minds; nor are we both together; but we are That which uses
and
sustains them both. Through all the changes of the past and present, and
those
that are to come, we shall always be ourselves. Even when death comes we
shall
still be operating in another way than in the physical body. The basis of
the
Changeless Self places the whole universe within the reach of any being’s
mind—a
stable basis for thought and action and realization within himself.
These
three things we have to know: Each one is the Self in his innermost
nature;
every power that he has arises in that Self; every being of every kind
is
conscious, with the power of the extension of its range of perception and
action,
while every instrument is due to the limitation of the conception of the
individual’s
real nature. Never by looking at other beings, nor by any kind of
faith
whatever can man realize his oneness with the One Great Life; he can
realize
it only by looking into his own nature. His own nature is realized by
seeing
that which is not the nature of the Self. For anything seen, heard, or
felt,
or tasted or perceived is not the Self, but merely a perception of the
Self.
The Self perceives what may be perceived according to its own ideas,
according
to its own faith, but that which is perceived is never the Self.
Within
every being from whom we obtain any action or from whom we perceive
anything,
there is the Self, but we do not perceive That. It is only by
realizing
It within our selves that we realize its existence in every other
being.
Then honor the spiritual nature of every being and strive to aid that
being
to see for himself the true path by which he can realize his true nature!
We
all have to think and act with that true nature as our guide.
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We
find ourselves prevented on every hand from taking the position of the true
nature—it
seems impossible. But this is only a delusion born from the false
faith
we have held. We have established ideas, likes and dislikes, and feelings
which
under the law of the return of impressions recur again and again. The
moment
we attempt to take an opposite stand we meet the result of the combined
action
of all these forces within ourselves. This is what we may call “the war
in
heaven”—the war in the man’s own nature. But if he remains true to his own
spiritual
nature, he is bound to be the conqueror. If he has faith in the law of
his
own nature, he will go forward and gradually the obstacles will disappear.
But
we must hold on grimly and have confidence and faith in That which is the
only
Real anywhere—Life itself Consciousness. Then the fetters we have made for
ourselves
will fall away. Every force in nature begins to act for us and with us
because
we have no desire of our own, but only for the good, for the salvation
of
all. Every soul and every thing seems to work for our advantage, but not
because
we want it. We begin to see the spiritual meaning of the saying that the
man
who desires to save his life must lose it. He gives up everything as an
acquisition
for himself, devoting every power he has or gains to the service of
others,
and the whole universe is before him. He can take all—but let him take
nothing
save to give it out again, accept nothing save to lay it at the feet of
others!
There
is no question of sin, or sinner. There is no question of good or evil.
There
is only the question: Are you working for yourself as you understand
yourself,
or are you working for the Self as you ought to understand you are,
and
not for anything else? If you want nothing for yourself, require nothing for
this
body, but think only to do for others, what is needed comes under the law
of
the very force for which you make attraction. Support comes in every
direction.
The whole nature—spiritual, intellectual, psychical, astral and
physical—is
strengthened; even the surroundings are improved. It is our lack of
faith—our
Unfaith in That, which puts us where we would not be. Denying the
Christ
within, the Krishna within, the Spirit within, is “the
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unpardonable
sin,” and so long as we crucify that Christ within, just so long
will
we suffer on the cross of human passions and desires. Service for ourselves
is
a creation which ties us fast to wrong conditions. We may strive for better
bodies,
better positions, for possessions of all kinds, better qualities, better
understanding
on one condition only, that the motive be to make ourselves the
better
able to help and teach others.
The
only true faith is that in the Highest—in the Changeless, in That which each
in
his innermost nature is. The only true path is the trusting to the law of our
own
spiritual nature. Men may go from faith to faith, from faith in one thing to
faith
in some other thing, moving along from life to life and obtaining some
results
according to the nature of the ideal upon which their faith is fixed,
but
the only way out is through the faith in the spiritual, essential nature of
all
beings. And no greater gift could be given to any human being than the
inalienable
fact that he—and each one—has the power to realize it. This is a
part
of the ancient knowledge known by a few, followed by a few, which They have
ever
brought into a world of false faiths and tried to teach the people in
general.
Those
who follow the Path of true faith are not drawn away from their
fellow-men.
One’s fellow-men are more to him than they ever were before. He sees
more
in them. He sees more clearly the difficulties under which they labor, and
desires
to help them in every way. So he is more of a living man. He acts more
knowingly
than do the rest. He gets more from nature than they do, because he
sees
the whole and the aspects of the individuals that compose the whole. He
gets
as much out of this life and more, far more, than the man who lives for
enjoyment,
for happiness, whose ambition is for himself. But he lives not for
himself.
The whole aim of his life is that men may know these truths; for he
knows
that knowledge means the destruction of false faiths, and hence of all the
suffering
and horrors of physical existence. Then, evolution will go on by leaps
and
bounds. Men will be extricated from the places to which they have consigned
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themselves,
and move on without limit in a universe of infinite possibilities.
When
all our false beliefs, our desires and passions, our likes and dislikes
have
fallen away from us like cast-off garments, and we have resumed that nature
of
us which is divine, then we shall be able to build a civilization as much
higher
than this as we can possibly imagine. For we cannot get away from the
Karma
of the race to which we belong, and those effects which have been produced
by
us together, we must work out together. The best way, the highest way, and
the
surest way, is to proceed along the line of our own inner nature, and, so
doing,
give the suggestion to others by which they may realize their inner
nature.
Then, dwelling on That which is immortal, changeless, limitless, which
is
our very self and the Self of all creatures, the realization will come—little
by
little, but it will surely come.
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CONTENTS
IN
THE BEGINNING
Letter
One
IT is futile to accept revelations on
anybody’s say-so. They convey no
knowledge,
and it is actual knowledge that is required by each one. Shibboleths
and
formulas are mere words, not a criterion of truth.
Theosophy is in the world to present the
means by which each one can acquire
knowledge
for himself.
Its study and application call forth the
judgment and discrimination latent
in
the man himself.
Truth is not a man, nor a book, nor a
statement. The nature of Truth is
universal;
its possessors in any degree will be found to be appliers of
universality
in thought, speech and action. Their efforts will be for humanity
regardless
of sex, creed, caste or color. They will never be found among those
claiming
to be the chosen spokesman of the Deity—and exacting homage from their
fellow-men:
true Brotherhood includes the least developed as well as the very
highest.
We must seek to give aid to all in search of truth. Our value and aid
in
this great work will be just what we make them by our motive, our judgment,
our
conduct.
The heart-felt desire that others may
benefit from our lives will be felt by
those
open—it matters little how few; they may be the means of wakening many
others.
It is the effort and the sacrifice that bring the ultimate results, but
in
our zeal it is well to consider what the Masters have done, and do year after
year,
age after age. They do what They can, when They can, and as They can—in
accordance
with cyclic law. They conserve the knowledge gained—and wait. Knowing
this,
and doing thus, there can be no room in us for doubt or discouragement.
The-
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osophy
is for those who want it. We are to hold, wait, and work for those few
earnest
souls who will grasp the plan and further the Cause. Many have their
ears
so dulled, or their attention so diverted, that no number of repetitions
can
reach them—yet Theosophy must be held out continually for all who will
listen.
That is our self-assumed work; we have our example in H. P. B. and W. Q.
J.
to means, method and manner: let us imitate them, and so do their work in
their
spirit.
The Theosophical “arch” has been thrown
across the abyss of creeds and
materialism.
Some have discovered where a base rests on one or the other side;
others
have found “stones” that belong to the arch, but the “key-stone” has been
“rejected”
because of its irregular shape—all like the story of old in masonic
tradition.
But we are also reminded that the time came when the rejected stone
became
“the head of the corner” because it was found to be the key-stone. All
the
time there were those who knew of the key-stone, but they were very few and
their
voices were not heard amid the clamor of the claims made by those who had
found
portions of the arch and desired recognition. So the few had to “Work,
Watch—and
‘Wait,” knowing that history repeats itself, and that there is nothing
new
under the sun.
The
allegory of the tower of Babel applies to the present times. Everything
is
in confusion, everyone talking his own gibberish—and nobody listening. I said
“nobody”—but
some are; a few realize that none of these things bring knowledge.
All
that can be done is to let the light so shine that all who will may seek it,
thus
sowing for future harvest. It would be a hopeless task were it not for
Reincarnation;
so the great effort should be to promulgate the fundamental
principles
of Unity, of Brotherhood, of Karma and Reincarnation.
—ROBERT
CROSBIE
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CONTENTS
IN
THE BEGINNING
Letter
Two
In the work which we have undertaken
together, it matters not whether “we”
fail
or succeed: Our purpose has been and will be that the Work shall go on. We
can
throw—each one of us—our best into the effort; the rest is in other and
stronger
hands. Our “best” may not be great, but if the motive is there, even to
hold
our ground is victory in some contingencies, for where there is no standing
army,
the art of fighting has to be learned; the recruits have to do the
fighting,
the older teaching and leading the younger. With no concern but to
keep
in fighting trim, our best work is done when most heavily pressed and
tried.
It is, then, to the Teachings that
attention has to be called— not to
ourselves
who are only handing them on as best we can. If one sees that in many
ways
he is not able to do all that needs to be done, or that he would like to
accomplish,
it is evidence that he is in the way of improving. Our ideals are
never
reached: they continually precede us. As a man thinks, so he becomes; time
is
an element in this, and it is shortened by patient doing of what we can. To
be
in the least cast down by our apparent imperfections is a form of
impatience—a
disregard of Law. Whatever comes is right—until something better
appears.
Observed defects will fade out under observation, so we can cheerfully
bear
with our own defects as well as with those of others, while we go right on
working.
One of the greatest helps that Theosophy
gives is the power to take a wider
survey
of the field of action than is otherwise possible: we do not look on this
life
only, but on many future lives during which “I and thou and all the princes
of
the earth” will live and strive for the universal redemption of mankind— ever
looking
ahead, ever seeing further heights toward which the awakening spirit may
be
directed. There is much strength, there are many faculties among men and
mostly
used without direction of a permanent nature. Could right philosophy be
implanted—
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even
the single idea of the Divine nature in man—a greater impetus would be
given
to right living; then a philosophy in accord with this nature would be
sought
by those so quickened.
It would not take so long, nor be so
difficult, if those who are interested
in
Theosophy would stop figuring it out for themselves, and get busy in
spreading
the philosophy and the idea of service. Without the right philosophy,
strength
and special faculties are useless. If all study so as to be the better
able
to help and teach others, there must result a general gain and help. I
think
that the word “Theosophy” has power: if it had not, there would not be so
many
misusing the name. In spite of all these, Theosophy itself is untouched.
Our
work is to keep it pure as it was delivered to us, for the sake of those who
can
be helped—and we are finding some all the time. In better days we will be
able
to do more—and all the better because of present difficulties. Theosophy
pure
and simple is the standard by which efforts may be applied and errors
combated,
so it must always be kept in evidence as the source of all right
effort.
When the Parent theosophical society was
established, it was necessary to
give
it the form that would be best understood by the people of the time. It was
known
that many would cling to the form rather than to the spirit of the
Theosophical
Movement, and would imagine that the spirit could not exist in any
other
form. But also it was known that some would perceive the spirit and care
only
for that. Events have justified all this, so that we stand at another point
in
the cycle. Perfection in action is not possible; so, while showing forth the
spirit
of the Movement only, we yet present a visible basis necessary in any
exoteric
work. “U. L. T.” is a name given to certain principles and ideas; those
who
associate themselves with those principles and ideas are attracted and bound
by
them only—not by their fellows who do likewise or who refrain or who cease to
consider
themselves so bound.
THE
DECLARATION, with its signature by the Associates, is a wide departure from
anything
that exists as an organization.
—ROBERT
CROSBIE
CONTENTS
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IN
THE BEGINNING
Letter
Three
We are not concerned in “seeing things,”
but in awakening the Higher
Consciousness—for
we know that Theosophy gives the knowledge of the principles
that
should guide its students in their public and private work. We should also
be
able to find explicit directions—explicit in the sense that Theosophy points
the
way clearly how best to serve our fellows. So it is good work to search out
and
make available to all, those necessary quotations from their writings which
carry
the intent of the Teachers. If such could not be found, one might have
grave
doubts as to the course to be pursued. If we are able thus to throw a
clearer
light upon the intent, our work will be good for both the learners and
the
learned.
The basis of successful work is Unity: this
is the constant cry of H. P. B.
and
W. Q. J. To be able to afford a basis for Unity to individuals or
organizations,
without demanding any relinquishment of affiliation or belief, is
no
small thing. The Declaration of
“U.
L. T.” does just that: it is not a theory, but a carrying out of the spirit
of
the Messengers. Paraphrasing a saying of the Master, we might say: “All
Theosophy
is before you; take what you can.”
The part we play, major or minor, does not
concern us at all.’ We might say,
as
Judge once did, “sometimes a minor agent is used by the Lodge to call the
attention
of greater ones to a proper course.” Our work is to call attention to
the
true basis for Union among Theosophists—and at the same time to set the
example.
People need, whether new students or old, to grasp the message of
Theosophy
for itself—not because of belief in any person or organization. If
students
succeed in grasping and applying the Philosophy, they will have true
clairvoyance
as to men, things and methods, and their gratefulness will include
all
that contributed to their opportunity; this gratitude will find expression
in
their doing the same for others.
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So, the effort should be to get those
interested to participate, to
associate
themselves with the Work and share in its responsibility—not by
proselyting
or urging, but by keeping the idea before them in various ways. As
with
anything else, every method has to be tried, but without making the line
too
hard-and-fast. The main work is to convey ideas.
No doubt the “successorship” and organizational
proponents will do some
squirming
over the “U. L. T.” Declaration. Any thing that might be said will not
prevent
their thinking and saying what they like—nor will their squirming affect
the
facts. If the Declaration shows itself to be directly in line with the
teachings,
the teachers, and the original lines laid down, it will make the
observant
think. Doubtless the Declaration could be amplified, but would not
amplification
detract from attention to the points made by it? It is direct and
it
is short, therefore quickly grasped. All can make their own deductions, but
with
us it is “a firm position assumed out of regard for the end in view.”
Our purpose is to draw attention to the
Teachers and the Teaching, not to
any
others; hence it is conservation, safety, to maintain the impersonality of
“U.
L. T.” Its aim, scope and purpose are shown in the Declaration, and besides,
attention
is called to the great underlying Movement which compels such
alterations
from time to time; so, as the declared policy is followed out and
the
Teaching is studied, the practical amplification will come of itself. Until
each
one clarifies his own perceptions he would not know gold of Ophir from base
metal.
What we have avoided is the prevailing tendency to say too much.
Let “U. L. T.” flourish on its moral worth
alone. The work we have to do,
the
knowledge we have to give out, depends on no other names than those of the
true
Teachers, H. P. B. and W. Q. J. Associates must learn to look to Them, to
point
to Them and to the Masters whom They served. Nothing else will restore the
Movement.
Unity is the key note of our attempt, and living persons, if made
prominent,
will detract from that attempt, will be attacked, to the injury of
the
Movement. So we will keep their names out of consideration. Let the curious
and
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the
antagonistic surmise all they want to—the really earnest will then judge by
the
fruits, not by persons. Theosophy does not emanate from any society nor from
any
living persons. So far as the world and all Theosophists are concerned,
Theosophy
comes from H. P. B. and W. Q. J., or rather, through them. So, to
avoid
misconceptions, we get back of living persons to the Message and the
Messengers.
W. Q. J. was not the “successor” of H. P.
B.; he was her Colleague and
Co-worker
who retained his body a few years longer than she remained in hers. He
was
the “stone that was rejected by the builders,” who desired to pose as
successors
to H. P. B.—to the confusion of all who depended on them. The real
foundation
of the “successor craze” is the itch for more instructions; this
begets
the hunt after anyone who will promise fresh “revelations.” What was
given
Out by H. P. B., and applied by W. Q. J., was not and is not studied by
Theosophists
at large, or it would have awakened a fuller thought and
realization
by the students. All the theosophical follies are the result of
ignorance,
superstition and selfishness, which knowledge alone can overcome. Our
efforts
may seem inadequate, but they are in the right direction, and “a little
leaven
leaveneth the whole lump.” We will do what we can and all that we know
how
to do, enduring the evils of the present while attempting that which will
work
for greater good in the future, here a little and there a little, thus
leading
the minds of Theosophists of every degree and in every society to as
broad
a conception of the Philosophy as possible. And all these efforts will be
educational
for us, too, for we will have to meet all kinds of minds from
ignorance
to arrogance, and so speak as to leave an impress that will stick.
H. P. B. once wrote: If anyone holds to
Buddha’s philosophy, let him say and
do
as Buddha said and did; if a man calls himself a Christian, let him follow
the
commandments of Christ—not the interpretations of his many dissenting
priests
and sects.” The moral is—If anyone desires to be a Theosophist, let him
study
Theosophy as it was given by those who enunciated it. For one to accept as
true
what any teacher chooses to tell him,
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without
any means given him by which to verify the statements made, or without
verifying
for himself the facts alleged—is simply to believe on blind faith, as
do
so many others.
Our own difficult task is to avoid all
semblance of authority of any kind,
while
being at the same time sure of our ground and not afraid to say so. We
have,
like the Founders, to give everyone an opportunity to see for himself that
what
we have to say is well founded. At present, the initiative is in our hands
as
the pioneers. We have to strike the key-note for those who come after us;
once
struck, it will be followed by those who take hold. The others will find it
“too
absorbing and too lofty” for them, and will not attempt it. In other words,
we
have to show the raison d’être of “U. L. T.” so that others may see it as
clearly
as we do. We have undertaken a high mission and a heavy task—not because
we
think ourselves so eminently fit, but because we see the need and there is no
one
else to do it; and we also know that we will not be left alone in the doing.
So,
what we have to give are the salient points, clear and definite, as well as
concise
in statement, so that thought shall be directed to them; to make the
points
so striking that they cannot be passed over, even by the careless reader;
and
that they shall stand as facts, and facts only, before the mind, verifiable
by
anyone who cares enough to do so.
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Four
Mere attendance at meetings is not enough
to make us feel our identity with
the
work. Attendance is but the preliminary to a further step; this shows itself
when
those who attend begin to ask how they may obtain further understanding. As
they
participate they develop, of course—but they must not be allowed to forget
the
object of the help afforded them, nor that such help is but a means and a
way.
The object of Theosophical study and
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work
is not individual development, but that each and all should become true
helpers
of Humanity. Some will catch the feeling. The tendency to say more than
is
useful to the newcomers is a common one in the beginning, but is gradually
overcome
when it is seen to minimize inquiry. We should push nothing, while
responding
to everything. We would not use force if we could, because each mind
has
to be free to choose; otherwise there would be no true progress. And I think
this
is a good attitude to be taken in the matter of questions concerning
theosophical
claims and exponents. These various stripes must have their place
in
the great economy of consciousness—they must have, or people would not be
attracted
by them, would not seize and hold on to them. When the particular
“stripe”
does not bring the devotee the expected result in knowledge, then a
further
search is indicated to the mind so caught. Every person really waked up
by
such claims or exponents will touch us sooner or later, if we hold to the
straight
line. On this, Mr. Judge once wrote: “By our not looking at their
errors
too closely, the Master will be able to clear it all off and make it work
well.”
The fewer the words an idea can be
expressed in, the better. Our effort is
to
disseminate among Theosophists the idea of unity regardless of organization.
Many
“old timers” will not see the need, but those disgusted with the claims and
squabbles
of organizations will fall into line on the true basis of union:
“Similarity
of aim, purpose and teaching”—for they will see that the failure of
the
various societies is in that basic lack. Let each go his own way, and with
best
intention, giving credit to others for the same: in this way we set up no
hindrances,
no matter what others may do. No hindrance leaves an inlet, and
there
is no saying what may come about even among those who hold to
separateness.
We sympathize with all efforts to spread broadcast the teachings
of
Theosophy pure and simple, without expressing preference for any organization
or
individual so engaged—recognizing that while methods differ, the Cause of one
is
the Cause of all, Meantime, we go on with our own line of work which, because
of
its freedom from any complications of organization,
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presents
a catholic spirit. We are not drawing attention to our selves as a
body,
but to the principles that, as a body, we hold. The Declaration is a
summation
of the stand that all Theosophists should take—toward the work and
toward
each other. We all need to cultivate that charity which sympathizes with
every
effort to spread Theosophy, even if the methods and other things do not
appeal
to us: any effort is better than no effort at all.
This tolerance does not mean “fraternizing”
with everything and everyone
that
demands it; it only means that no one is to be condemned for his opinions.
We
may not care to spend time and energy in his direction, which is our
privilege—and
if he were himself tolerant he would not wish us to. Many who talk
“tolerance”
seem to think it means that every one else should endorse what they
want
to say or do. The tolerance is of little value which consists in the
egotistical
attempt to enlist the support of those who have their own duty to
attend
to.
“U. L. T.” and its Declaration will be
compared by many with the claims made
by
the various societies and their exponents. Each of these makes the claim that
he
or it is alone right. What are our claims?—it will be asked. We make none: we
point
to the Message, the Messengers, and Their enunciation of the Work—and
carry
on the latter in accordance; we have no “revelation” to offer, we only
hand
on that which was known before. The position is unique and unassailable in
that
it makes no claim to any other authority than, the Message and the
Messengers.
It should be our policy to state at each meeting what our purposes
are—namely,
to disseminate the fundamental principles of Theosophy and to answer
questions
on the provided.
The Authority which we recognize is not
what men term authority, which comes
from
outside and which demands obedience, but an internal recognition of the
value
of that which flows through any given point, focus, or individual. This is
the
authority of one’s Self-discrimination, intuition, the highest intellection.
If
we follow what we recognize in that way, and still find it good, we naturally
keep
our faces in that direction. This means no slavish following of any
person—a
distinction
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which
some are unable to grasp. H. P. B. wrote: “Don’t follow me or my Path:
follow
the path I show, the Masters who are behind.” We point always that the
most
and the best anyone can do is to do as Judge did—follow the lines laid down
by
H. P. B., regardless of any others. All that we are doing is to help others
to
find those lines. We do not want attention paid to us. It is true that “U. L.
T.”
necessarily centers around those most active in it, but they could do
nothing
if history, evidence, and energies were not in the lines taken. So we
point
to those lines of direction as the things to be seen and known. For
ourselves
we are merely some who are able to grasp and apply as well as aid in
direction.
This will prevent “U. L. T.” from
degenerating into some such
condition
as now exists throughout the theosophical world, for if attention is
attracted
to the living workers, it is thereby detracted from the real issue.
One
may have confidence, how ever, without making the mistake of placing anyone
too
high. The strength shown by any worker is not that of the personality, which
has
none, of itself; it lies in the words, the ideas, the conviction of truth
held
by the inner man.
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Five
H. P. B. showed herself a true Teacher when
she said, “Do not follow me nor
my
path; follow the path I show, the Masters who are behind.” The wisdom of this
advice
is seen in observing the course of those who judged of the teaching by
what
they could see of the teacher. They judged her by their standards, not by
her
adhesion to the Theosophy she taught. W. Q. Judge had similar judgment
passed
on him, primarily because he upheld H. P. B. first, last, and all the
time.
This was the underlying cause of the attacks made on him by those who
should
have been his defenders. They were fearful of “authority”—so fearful they
tried
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to
convey the impression that they could explain her away, could tell where she
was
right and where she made “mistakes”; thus making a claim to authority that
she
never made. They minimized the only possible source on which reliance could
be
placed, while Judge continually pointed to her as the Teacher to whom all
alike
should look.
Those who followed his example and advice
then, or who will follow it now,
found
and will find where she pointed. In effect it comes to this, that those
who
professed or who profess to look to H. P. B. as their Teacher, do not do so
unless
they also look on Judge as she looked on Him. If they minimize or vilify
Judge,
they have to minimize and vilify H. P. B.
We are striving for Unity first, and as far
as possible leave out points
that
may antagonize. Theosophy itself, pure and simple, is the great “unifier”;
more
we can encourage others to study and apply Theosophy, the more will they
see
for themselves the parts played by the various persons and personages in the
movement.
Our work is to inform, not to proselyte.
The Masters used Colonel Olcott because he
was fit for the work he was given
to
do, and the only one at that time who could do it; and furthermore, he was
willing,
despite his failings, to stick to his task without hope of reward. It
is
certain that he missed much that he might have had, and finally let the
Society
drift into the wrong hands through his very inability to discriminate.
For
this, he alone was to blame; but the law adjusts and will adjust. We cannot
judge
as between him and Those who used him. They did not condone his faults.
They
used his virtues—and gave him every opportunity to increase them. Perhaps
his
close and unremitting attention to the exoteric work he had to do, prevented
attention
to his own nature, so that he thought he was entitled to some
relaxation
of the kind he understood. It may be that some knowing his faults,
and
that he still did good and prominent work for the Movement
notwithstanding—have
reasoned that the faults do not count, and can be atoned
for,
or overlooked, as is the case with many a public man by reason of service.
This
is a mistake, for the path of true Occultism and
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that
of immorality do not coincide. The Masters do not judge anyone, nor can
They
“forgive” anyone for sins of omission and commission. Naturally They must
stand
as did the Essenian Master, when he said, “Let him that is without sin
amongst
you, cast the first stone.” Masters have to use such material as exists.
If
anyone has lapses, so much the worse for him and for the work. It should also
be
remembered that so long as one is willing to stay in the work, he can. Each
stays
or goes out in accordance with his own desire. The door is never shut on
him
by the Law, and the laws of Occultism do not permit “removal for cause.” It
is
strange that so many who have studied Theosophy fail to understand these
things,
but never fail to characterize and pass judgment.
And all this applies, not to Colonel Olcott
only, nor to any particular
person.
It applies to all and sundry—ourselves included. All through the
writings
and conduct of H. P. B. and Judge, condemnation of others is warned
against;
yet those who elected themselves to be their students paid little
attention
either to warning or example. This led either to condemnation of
persons,
or to worship of them, and then to dissensions and disruptions, ending
in
total lack of discrimination. The Path of Brotherhood and the Path of
Occultism
are One Path.
Of course, here and there, all the crimes
in the calendar have been
committed
by professed theosophists, but the majority, in the old days as now,
have
been good men and women—many times misled by their own ignorance, by their
misconceptions,
by their desires and passions sometimes, but honestly striving
with
their enormous difficulties. Olcott was not young when he was “pulled out
of
the fire,” and had the vices of his time and position in the world. But he
did
what no one else at that time would undertake; the Masters assisted him,
while
knowing his weaknesses; and we should judge him by what he did for
Theosophy.
So also with Mrs. Besant, who is sincere, if mistaken. In Mrs.
Tingley
there is apparent lack of sincerity, and much that is the opposite of
theosophical
conduct. When questions are asked, and when occasion compels it,
plain
statements of fact have to
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be
made, but in defense of Theosophy, not in condemnation of any person. This is
our
key to a right attitude in all such cases presented by theosophical history,
made
or in the making. It may be a hair line—but we have to find it, and while
pointing
out truth, whether in Theosophical philosophy or history, to avoid
condemnation,
even where names have to be mentioned. Where others have made
mistakes
and gone wrong, they become a vicarious atonement for those who might
have
done the same thing but for the lesson learned from the errors of others.
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Six
Organizational Theosophists have the
“successorship” idea in their minds, as
has
the world in general, simply because of the various claims made in that
direction.
This has to be cleared up in no uncertain way, but at the same time
without
the slightest intimation of intolerance or condemnation, by pointing out
that
one has to know Truth in order to detect its counterfeits. So we point to
the
Message and the Messengers as the Source upon which all should rely who
desire
to learn what pure Theosophy is and what it is not.
There
are many things to be worked out in connection with the “U. L. T.” If the
movement
is to spread, how are beginnings to be made in other places, and how
are
they to be started right and kept in line? It can only be done through close
communication
with some sure and solid point of help and guidance. As matters
stand,
anyone can take the name and consciously or unconsciously mix things
up—as
has been done with Theosophy itself. What means, if any, should be taken
to
conserve the name “U. L. T.” to the particular effort? It is for us to devise
ways
and means. There is time enough, but the field should grow in extent, so
that
the future has to be considered. Would not a magazine serve as guide and
means
of communication whereby
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the
discrimination and judgment of all would grow? What all need is intelligent
devotion
to Masters’ cause, which involves the subservience of the personal
self.
It is always personal divagations that throw students off the Philosophy
and
“the straight and narrow path.” We have to go ahead, doing what seems right
in
ever varying circumstances, and that is where discrimination comes in. It is
never
what one would like to do in this or that condition—but what should be
done.
We have much to do to fit ourselves for what may be in store. Can we do
it?
We can try.
If
basic ideas are not taken in, nothing can be done. If we can do no more, as
humble
agents, than to keep these ideas alive in the world and among
Theosophists,
we should be content; but we are not through, and while our life
lasts
we will keep on doing all we can to give others a sound basis, a better
understanding
of what the great Ideas of Theosophy mean. Each of us must find
his
own expressions of the same great Truths.
This is an age of transition and our work
is to hark back to first
principles,
promulgate and sustain them as best we can, so that they shall be
ready
for those who need them, drawing our inspiration from the Message and the
Messengers.
This constitutes the right work for all Arjunas. It is not the
“personality,”
but what “it” represents to us that is the danger. In the case of
some
it might drag down the ideal; so, let the ideal exist, but let the visible
focus
be unknown except to those who have a right to know.
There
must be “someone” to reply to questions; a magazine would do this without
making
anyone responsible for the opinions therein expressed. We must get one
started,
but we will need readers—where will they be found? That also is for the
future.
We will have to advance boldly without,—not in our own strength, but in
the
strength of that for which we speak. We have to be like Sir Galahad whose
“strength
was as a thousand men because his heart was pure.” There will be then
no
terror of personal defeat, nor anxiety for personal success, but only
Masters’
work and our continued effort in it. If this spells failure, we will
have
the right to pronounce the word and understand
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its
meaning; at the very Worst, We Will not have “failed” in vain. But we have
no
idea of failing, because the only real failure would be to stop working, and
we
will not do that.
We cannot and should not prevent others
from using the Declaration of “U.
L.
T.”—but we should see that they get started right. If other centers are begun
and
those beginning them have the right spirit, they will want to be in close
touch
with the rest. We have not only the duty of promulgating, but of
safeguarding
as far as possible the spirit of our Declaration. “U. L. T.” is
avowedly
a voluntary association; hence a Lodge that would not want association
with
the rest would be an anomaly. Is it possible that any group in sympathy
with
the Declaration would hold the opinion that unity is local only? They
might;
but Registration would help. If any did not wish to register, would they
be
in accord? Lodges, like Associates, should become so by the simple fact of
registration.
Growth of the movement should be and will
be slow, but it cannot be kept
confined
and still be growth. As new centres spring up, perhaps at great
distance,
they would easily be thrown into confusion without the help of trained
Associates.
What means should be taken to keep such centers in touch with older
students?
A magazine would help greatly if all the Associates took it—but we
have
to remember that only a very small proportion did that in the old days.
That
may prove to be the case with us, yet we must try to lay firm foundations
for
all who will enter. This is our duty to them, to the Masters, and to
ourselves
whose aim is to serve the cause of Masters.
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Seven
What we need to be on our guard against in
working theosophically, is not
our
mistakes—but our avoidable mistakes.
It is a mistake to allow the impression to
grow in anyone’s mind that he is
of
importance to Theosophy. Theosophy was
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restored
to the world for the sake of those who are looking for light, not for
those
who are satisfied with things as they are and life as they find it. So, to
try
to interest special persons is not worth the effort expended. The very
effort
made prevents by arousing either opposition or erroneous notions. To let
as
many as possible know about Theosophy, but to seek out no one in particular,
is
the wiser course.
The Karma of many is such as to leave no
mental or physical doors open
directly,
yet even they may be reached indirectly through the efforts of others
in
affinity with them, who may take hold and find the way. What we should do is
rather
to convey the information that the opportunity to understand and apply
Theosophy
comes under Karma to the very few, not because it is withheld from
anyone,
but because their prevailing tendencies are not of a nature to leave the
mind
open to the consideration of new truths, or to enable them to take
advantage
of the ways and means afforded. This comes from neglect or misuse of
opportunities
in former lives, in many cases. Especially is this true in this
age
when so much of the ancient Wisdom is once more made available to all who
will.
All get this chance, some more favorably than others. It is the height of
unwisdom
to neglect the opportunity again, most especially in those cases where
it
is brought home to them without effort. In our daily lives we mingle with
people
as they are. This enables us to show human sympathy with their life, to
understand
their conditions, without getting involved in either, while in
indefinable
ways giving the impression of the serious side of life and the
necessity
of real knowledge as to its meaning.
It is both wise and necessary to have a
good comprehension of ways and
means,
of the processes of dealing with others’ minds, not merely for the sake
of
doing or being good,” but that they and we may learn the rules of
Soul-warfare,
the duties, individual and collective, of the incarnated Ego, the
‘Warrior.”
We are Karma, for we are the cause of all we do. Our trouble is that
we
do not realize the extent to which the causes go which we set in motion,
either
for good or evil. Hence the necessity for know-
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ing
our pedigree, spiritual, intellectual, and physical. Our heredity is our
own,
the present effects of causes set going by us in the long past.
Although all that we can say is but a
re-statement, there is a different
light
cast sometimes by a word or an application, which will be helpful and
useful
to some. The two things that hinder effectiveness are our own failure to
give
as good an impression as might be, and the failure of the listener to
appreciate
the meaning of what is said. Most minds cannot look beyond the
person,
with his faults and limitations, beyond the giver to the gift itself and
all
that it implies, and so, expect too much of the personality in that it does
not
fully embody what is handed on.
This will be true of the “U. L. T.,” as of
the workers who make up its life,
for
the course of “U. L. T.” will be what its Associates make it—no more, no
less.
Its “basis for union” is purposely left undefined from the exoteric, the
personal,
point of view, in order to make more prominent the true and lasting
basis
for unity among all who call themselves Theosophists. A central office or
bureau
of registry will serve to keep a record of all Associates, and to receive
and
give out information and help to all Lodges and individual inquirers
interested
in any way in Theosophy and the Theosophical Movement, quite
regardless
of whether they are affiliated with our Association or not.
This means of Theosophical
inter-communication will be of great importance,
but
every care must be taken to keep it impersonal, non-partisan,
non-proselyting,
while at the same time a dependable source of information on
Theosophical
history as well as philosophy. It must be so conducted that it will
never
drift into any kind of a controlling force. This can always be obviated
and
guarded against by continual reiteration and application of the principle of
union,
that “mental control” of any kind is contrary to the letter and the
spirit
of our Declaration, and that, while Lodges and individuals may seek
information,
advice and suggestion, they are not in any way bound in so doing.
Those who are true to this principle will
always remain in union, even on an
agreement
to differ, if the older students take
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that
position and set the example themselves. It should never at any time, nor
should
any of our policies and practices, degenerate into hard and fast
conclusions
as to men, things, or methods of work. If we stand true and
steadfast
as to our aim, purpose and teaching, we will afford such aid and
guidance
as is in our power to all who may inquire, and all necessary
arrangements
will shape themselves. We have but to keep continually in mind and
heart
the original lines laid by H. P. B. and W. Q. J., namely UNITY first, as a
focus
for spiritual growth and mutual strength; STUDY, that a knowledge of the
Movement,
its purpose, its Teachers and its Message, may be had; WORK, upon
ourselves
in the light of that study, and for others first, last, and all the
time.
All that any of us can give is Theosophy.
We did not invent it. It was given
to
us; we stand in line and pass it along, as people used to do at fires in
passing
the buckets of water. People are grateful to the one who passes the
“water
of life” along to them, but the “passer” knows where gratitude belongs,
and
says: “don’t thank me; thank Theosophy—as I do. It enables me to help
others;
it will also enable you.” Thus he helps them and helps himself to get
rid
of the personal idea. The fight against the “personal idea” is a long one
and
a strong one. It has to be guarded against that it does not take to itself
what
it has no claim to. What others think we are serves as an object lesson for
them,
but our ideal is beyond all personality and personalities. It does not
matter
what people think of “us,” as long as they come and get Theosophy
straight.
There should be more and more come in closer, for the sake of
Theosophy—new
units in the body of Workers.
The Messengers have left all that is
necessary—for us and for others—in the
way
of direction; it is for us and for them to apply the right things at the
right
times and in the right way. Some may think this discouraging; so, many are
looking
for “orders and instructions” from Masters in ways and means. This would
not
do any good, even if it were possible, for if directed in every thing, how
could
we grow in discrimination, judgment and
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power?
We would be but automata, and would never fill the necessary place. No
doubt
They help all sincere men by adjustment rather than direction; so we
should
not look for the latter, but using our own best Theosophical judgment
move
forward, feeling sure that if our understanding of the nature of the task
is
good, and our motive pure, the right way will appear to us. This will be
guidance
of the right sort—one that leads to growth. In the meantime we live and
learn,
and should not forget that They and we are working in the present for the
future,
and for the same great end. It is a “bumpy” road that we are
traveling—because
the Karma of our race has constructed that kind of a road;
there
is no other way to get help to the race but by traveling it as best we
can.
Masters do not direct; They adjust. There
have been and there are those who
think
and say, in effect: “the Master will do everything.” All such are bound to
go
wrong, by not considering what is the right thing and the right way, by not
using
all the powers they have to determine the right procedure and conduct. We
trust
to the great Lodge and to the Law, but use the powers we have to the best
of
our ability: what we cannot do, we know They will do when necessary. We have
to
present this idea for the better guidance of all.
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Eight
Many members of the various theosophical
societies will naturally demur to
our
conclusions and conduct, while sympathizing with our determination to adhere
to
Theosophy strictly as originally recorded. Others, the “old timers” who play
the
leading roles in these societies, will oppose us vigorously while themselves
claiming
to “revere” H. P. B. This cannot be avoided if we are to be true to our
declared
purposes, for those purposes would necessitate a radical change in
attitude
on the part of both leaders
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and
followers in the different societies. But all those who are not so deeply
committed
that they will not or dare not consider philosophy, logic and facts on
their
merits—all those who are or who may become to any extent open-minded, will
make
some investigation, will gain a better outlook to that degree, a better
appreciation
of the need for Unity on a philosophical basis. These impressions
will
be recalled when such theosophists themselves are forced by events within
their
own sphere of interest to a reconsideration. Let us, then, trust to
recorded
facts, recorded philosophy, and the consistent example set by the true
Teachers
H. P. B. and W. Q. J.
It was natural that you should attend the
Art Exhibit, but unfortunate that
it
detracted from the strength of the meeting by taking you away. Where there
are
so few, the absence of even one is felt by all. It weakens the current by
division
of interest for the time being; moreover, the tendency to repeat is
easily
established. This may seem like making a “jealous god” out of Theosophy,
but
it springs from experience, and is given for what it may be worth to you. It
should
not be taken as a stricture on any particular thing or person, but in
general,
as a guiding principle. I know that you are no lukewarm Theosophist,
but
I am thinking of the example set to younger students. It is so easy, and
especially
in the earlier stages, to lose enthusiasm for the Work itself through
dissipation
of energy in diversions harmless in themselves. It is better to take
relaxation
or to attend to “social” matters at other than meeting times, if our
intention
really is “to sacrifice to the Permanent the mutable.”
A year ago at this time, what has since
been done and what is in the air to
be
done, all seemed a long, long way off.
U. L. T. has made quite a stride
since
it was formed, and already it is standing firmly on its own feet, and
begins
to make its voice heard in the land. Devotion did it, and has grown
stronger
through the efforts made; so there is every encouragement. A few have
already
grasped something of the spirit of this movement; there will be more as
time
goes on, and some of them will grow into real warriors. If we give our
hearts
to the Cause, all the rest will follow.
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Many hear, but few heed the Message, and of
those who heed, few are they who
take
to heart the warnings of the Teachers. Some think, evidently, that all
warnings
are a sort of scare crow to test their courage. They forget or ignore
that
the real test is not of our courage but of our discrimination. If the
philosophy
is true and Masters are behind it, then what They say is meant. They
have
said other things besides warnings, and these also are meant, as fully and
as
truly as their warnings.
Theosophy is not in conflict with any form
of religion, any society, any
man,
any opinion—however much these may be in conflict with Theosophy. What
Theosophy
is engaged in, through those who believe in it, as we do, without any
mental
reservations whatsoever, is a battle for recognition. Theosophy serves to
explain
the hidden side, the real and inner meaning of all things, for it is a
friend
to understanding, an aid to knowledge. By it a man may come to know
himself
through and through. It is because of misunderstanding of the real Self
that
we have all these religions, sects, parties, dogmas, with all their vested
interests
and sustainers. It is the Karma of the race that meets us, so we will
not
cry out nor dodge it when it confronts us. What we might otherwise think is
the
worst, is the best thing that could come, if we meet it in the right spirit,
clearing
up our Karma as we go along, making ourselves better instruments for
Them.
We are not working because of our self-interest in the results, but for
Masters
and for Humanity. So, we will take cheerfully whatever comes, “enjoy or
suffer
whatever the Higher Self may have in store for us by way of experience or
discipline.”
It is for us to go on without doubt or anxiety: both are hindrances
which
spring from the lower nature, not the Higher. We suffer, and must continue
to
suffer from the bodily and mental weaknesses of the race. We can cheerfully
endure
all this when we are working for a better time, better minds and bodies,
better
understanding for the whole of humanity.
There come times to everyone in his
development when work seems useless and
irksome.
I think that the irksomeness of the work is the cleaning up of Karma
and
the clearing up of “the
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sheaths
of the Soul.” That which galls, that which hurts, is our personal
desires
unattained or feared to be unattainable. We can go through all, bear
all,
in thinking of the Self of all. It is by giving up self to Self that the
White
Adept has become what He is. We “know” all this very well, but it is the
realization
of it that we lack; hence we find the pressure hard many times. We
have
to keep on, and dwell as much as possible in the Self and on the Self;
every
effort brings the time of realization nearer.
It is by dwelling on our inherent
perfectibility that we get rid of our
imperfections.
The last thing to doubt is the inherent perfectibility of all
men.
Here is an interesting statement by H.P. B.:
“Every Ego has the Karma of past
Manvantaras behind him. The Ego starts with
Divine
Consciousness—no past, no future, no separation. It is long before
realizing
that it is itself. Only after many births does it begin to discern, by
this
collectivity of experience, that it is individual. At the end of its cycle
of
reincarnation it is still the same Divine Consciousness, but it has now
become
individualized Self- Consciousness.”
Without this sense of inherent perfection,
there would be nothing worth
living
for: a few years of “pleasure and pain,” and then it is all gone—and what
has
been gained? Do what we will, we cannot escape Life, for we are Life—all the
time;
most of us realize but a portion of its possibilities. Sometime we will
learn
what Life really means. We are working to that end, for others as well as
ourselves—mostly
now for those others “who know still less than we,” but we also
are
learning all the time. Is it not worth all that it costs? Men make greater
sacrifices
than we are called upon to make, and for infinitely less—a few years
of
questionable happiness, and then oblivion as far as they know or can see.
That
we can see even a little of the purpose of life, is much; to feel it, is
greater
still; to realize it, is to Live. If Nietzsche’s doctrine is right, then
we
have made a great mistake. Well, have we? There is no “if” about it; we have
every
certainty that we are doing right in following the Path of Mas-
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ters,
the lines laid by H. P. B. So what matters it if we suffer wounds in
battling
for Them and for all mankind. We have accomplished something, however
small.
We have done all that we could do and the fight is still on. It is a
School
of Life, and everything that comes to us at any time contains in it the
thing
we need, whether it seems hard, troublesome ,or pleasant.
The Work makes up for the sacrifice.
“Nothing is gained with out sacrifice.”
Let
us take to heart Judge’s words: “And yet, at every moment, every hour of
each
day, these Masters are willing and anxious to meet those who are clear-eyed
enough
to see their own true destiny, and noble-hearted so as to work for ‘the
great
orphan, Humanity.’”
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Nine
There are many “good souls” who do not know
their own minds, and hence have
no
solid basis in Theosophy while accepting it as the only thing worth knowing.
They
cannot “stay put” any where. We don’t have to hunt them up—they come to us
right
along. If we had to look for them we might let them go by, as not being of
the
right kind or from some other ostensible reason. There are hundreds who have
gone
off on one wrong track or another. They all have some good traits—Karmic
inheritances;
but these do not bring Wisdom nor Will. They need guidance, not
leadership.
Study and work is their only salvation and we can help them all to
the
degree that our Karma and theirs permits, if only by example. Our work is
with
all Theosophists. As far as I can see, “U. L. T.” is the only real “olive
branch”
in the Movement, for it means peace with all, in unity of aim, purpose,
and
teaching.
Had Theosophists remained together on this
basis, dissensions could never
have
occurred, and the many side-issues would have had no vogue. What a Karma
for
the delinquents and for the
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world!
The ignorant take up with pretensions and promises, and while some will
remain
ignorant, no small number will develop into sorcery of the worst kind.
The
undiscriminating innocents in all these bodies screen what is behind,
because
unable to see that they are being used for selfish ends. That is the
pity
of it. The great majority of people deride the idea of anyone possessing
occult
powers for evil.
This is the mystery of the human mind.
Being creative, it endows its every
form
of thought with life and being, makes for itself idols in its own image,
and
then seeks to exact obedience from others. And such idols as it
creates—monsters
or vampires! These things are not pleasant to contemplate, but
they
exist. We cannot shut our eyes to them, and must warn all whom we can,
pointing
to the SELF as the refuge. Theosophists, if they would follow the one
safe,
true and royal road, have to forget persons and leaders and attend to
Principles,
and be loyal to Those who gave them out. In order to be loyal to H.
P.
B. and W. Q. J., they have to follow the lines laid down by the Teachers. If
we
are loyal to H. P. B. and Judge and what They stand for, we shall not be
found
running after leaders who cry lo here, and lo there. Many are “joined to
their
idols: let them alone.” But warnings to would-be’s are always in order,
and
where we see danger to others, it is our duty to warn—not in antagonism to
anything
but those errors and wrong practices which bring injurious results.
Theosophists
must point out error by comparison with Theosophy. Methods must
vary
with time, place and conditions. Few minds, especially those attracted by
“the
lure of the Occult,” are able to make applications in any wide sense.
Distinctions
have to be pointed out to them. We have to learn that the way to
present
truth is by examining various beliefs in its light, not by forcible
attempts
to “corner” another. Even an animal resists when cornered; so the right
way
to obtain consideration of the ideas we have to present implies a full sense
of
freedom on the part of the one who listens, as well as on the part of the
speaker.
In these days of proselyting and propaganda for all sorts of ‘isms
there
is the more need for tolerance if we are to find those chinks
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in
the mind of others through which questions may possibly be aroused. We can
set
the example of examining anything on its merits, and then presenting in
contrast
the Theosophical view, which accords with nature as a whole.
The “U. L. T.” Declaration should turn the
attention of every open-minded
Theosophist
from forms to principles. It provides a real basis for study and
work.
Its reasonableness should awaken many to get busy on themselves. The door
is
open to all, but we cannot help those who will neither listen nor think. I
was
amused at the statement published in the Besant periodical that U. L. T. is
a
“secession from Point Loma.” I wonder how they made the deduction? As it is
largely
composed of Theosophists from different organizations, it might better
be
called a “secession” from them all! The fact that “U. L. T.” does not profess
attachment
to any organization, and that it has no organization of its own, does
not
appear to have registered with those who would pigeon-hole us as well as
themselves.
We can leave it to time to vindicate the truth. As the years go on,
and
“U. L. T.” becomes better known by its fruits, it will be more and more
difficult
for those who have an axe to grind to label us anything but
straight-line
Theosophists, resolutely declining any connection with any
theosophical
organization, but always in full sympathy with our
fellow-Theosophists
of all organizations or of none. Yet we must be watchful to
correct
the impression wherever it exists that “U. L. T.” is a secession or
succession,
or anything but an Association to study and apply Theosophy pure and
simple.
Can any sincere student observe the things taught and done in the name
of
Theosophy and fail to see the crying need for just such an Association as “U.
L.
T.”? Some otherwise loyal Theosophists think that the Movement has failed for
this
cycle, because of the dissensions and false doctrines so much in evidence.
They
ought to remember that Masters never cease working, and that it is always
possible
for even the humblest Theosophist who is clear-eyed and humanity-loving
to
aid Their endeavor. The way to know the truth is to get back to what the
Teachers
themselves gave, both in philosophy and
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in
right work. If that is done, it will be found that there is neither
“variableness
nor the shadow of turning” in the “U. L. T.” from the lines laid
down
by those Teachers. We need to bring again and again to the attention of all
discouraged
or bewildered Theosophists what H. P. B. wrote to Judge in 1888:
“Night before last I was shown a bird’s-eye
view of the Theosophical
Societies.
I saw a few earnest, reliable Theosophists in a death-struggle with
the
world in general, and with other—nominal but ambitious—Theosophists. The
former
are greater in number than you may think, and they prevailed, as you in
America
will prevail, if you only remain staunch to the Master’s programme and
true
to yourselves.” And again: “For it is only when the Nucleus is formed that
the
accumulations can begin that will end in future years, however far, in the
formation
of that body which we have in view.”
Students have missed much by careless
reading. If this is a Movement
inspired
by Masters, and if H. P. B. and Judge were Their mouth-pieces, there is
the
necessity for looking into the meaning behind the words They used. To think
that
the effort had failed and that it was no use to try further, would show
lack
of faith in the Masters and a misunderstanding of the great occult laws
that
govern such a Movement as this. “The wheel of the Good Law moves swiftly
on.
It grinds by night and day. The worthless husks it drives from out the
golden
grain, the refuse from the flour.” This must apply to the Movement, as
well
as to everything else—being Universal in its scope. I do not think that
They
used words purposelessly; it is for us and for all others who would serve
Them,
to apply, apply, apply Their teachings. There is no time limit to effort.
—ROBERT
CROSBIE
CONTENTS
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IN
THE BEGINNING
Letter
Ten
If we waited until we were saints would we
ever begin? The Gita says, “Lay
all
thy deeds, good and bad alike, upon me.” We have to give ourselves as we
are,
not as we would like to be, or we could never become as Masters are. The
fact
that some of our deeds are recognized as bad, means their relinquishment
sooner
or later. This must be so, if we are striving to be true to Them. So,
while
doing all we can to make the way sure and clear according to our lights,
we
may step forward with strength and boldness, because the path is Theirs as
well
as ours. At times we may doubt, but this arises from the personal
uncertainty,
the fear of one or another consequence. We should take it that what
ever
comes is a necessary position for us to be in, in order to do further and
better
work for Them.
And
we are helped, and in the right way, the way our nature needs—not
necessarily
according to what we assume would be the proper way. If we felt
certain
that They would be on hand to pull US Out of holes we walk into
carelessly,
or have made possible by past neglect, how could we ever learn right
discrimination
and right action? “Ingratitude is not one of our vices.” They
have
said this, and it is lived up to. We may be sure the very best that can be
done
for us is done and being done all the time. We have to find the way to Them
through
service. Criticisms by others may or may not be well taken. We have to
judge
by results obtained, rather than by anyone’s opinion, and follow those
methods
which bring desirable results. “Old timers” will naturally criticize
because
in many cases they have lost the spirit of the work. They are in the
dark
generally, both as to Theosophy and the theosophical organizations, so that
simple
loyalty and devotion to the Message and the Messenger is difficult for
them
to understand. We shall be glad to have their moral support if no more, and
their
criticisms will help us to steer clear of repeating the errors of the
past.
The
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old
timers” do not realize that they need adjustment more than any newcomers to
Theosophy.
The best way to help both classes of mind as well as ourselves is to
stick
to principles and let each apply them for himself. The “stuff” handed out
by
all these organizations and leaders, the claims made for them, only go to
show
how vitally necessary it is that the true Teachers and the true Teaching
should
be pointed out in no uncertain tone.
There is a psychic wave at present and it
will require much effort to
maintain
any movement in the true direction. So far as we are concerned, this
will
cause the output of energy which increases strength. If it were not for
such
obstacles and opportunities we might fall into mere reliance upon our
present
acquirements and results achieved, and so go no further. We have to
think
at all times of others and of the future. If others are not helped and
trained
to take hold, to share in the work and its responsibilities, then,
should
anything happen to us, the Work would suffer. Study and preparation on
the
part of beginners will alone make them efficient as propagandists. In
endeavoring
to aid them, it is essential to encourage their own initiative as
much
as possible, suggesting and adjusting when and where necessary.
For
the beginning, the middle, and the end, we should hold to the Three
Fundamental
Propositions of The Secret Doctrine in all our public work—for upon
these
the whole philosophy hinges, and unless well grounded in them, no real
progress
can be had. The first thing to make clear in every exposition of
Theosophy
is the impossibility of the ordinary conception of a personal or
separate
God, and the importance of realizing the SELF as all, in all. Then, the
Law
of Periodicity, Cycles or Karma, in all its applications as “the world’s
eternal
ways.” This shows Reincarnation by analogy, as also the successive
re-embodiments
of solar systems, planets, and every form of matter. This leads
naturally
to the consideration of “the Universal Over-Soul,” the collective
intelligence
in any solar system, as well as in all of them—for all are
connected,
“down to the minutest conceivable atom,” and what affects one affects
all—Egos
small and great as well as
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embryonic
ones. This means Unity throughout all, inter-action among all,
individual
responsibility.
It will be well at every study class to
state what the purpose of the
meeting
is; to have volunteers state in their own words their understanding of
the
Three Fundamentals. Questions should be freely invited and asked, the object
being
that students, even beginners, should formulate for themselves. Only so
can
they make their understanding good, and get themselves in the position where
they
can best help others even as they have been helped. In the class in The
Ocean
of Theosophy, the Three Fundamentals are the background of the whole work.
Chapter
by chapter, in question and answer, the applications can be brought out
and
the consistency of the entire philosophy made clear. Individual students who
want
to learn should both ask and answer questions in terms of the philosophy
itself.
There will be difficulty in getting many to see the importance of this
continual
reiteration, but it is essential to all true progress.
Unavoidably we shall draw the attention of
those who are inimical to
anything
we may attempt in Theosophical work, as well as the attention of those
who
desire to learn what pure Theosophy is. Well, all this takes time to
overcome,
but time swallows up men, centuries, and worlds—as well as some
attitudes
of mind. We know such an effort as ours is needed, and we know that
what
we present is eternal Truth itself, the effects of which will go on
forever.
We are glad to have people “register,” glad for them, and glad for the
world’s
sake, but not as a favor to us. We can rejoice that those interested are
able
to see their true interest and join themselves to the helpers of humanity.
There
is much of wrong, of error, of mistaken idea, and these we have to
recognize
where found, take a lesson from them, and so avoid the pitfalls into
which
so many have stumbled. We need not care for what is said about any of us
personally,
though we shall have to meet it so that “U. L. T.” will not be
affected
by anything of the kind. All attacks upon Theosophy and Theosophical
work
have been directed, not at the philosophy or the Objects of Theosophical
work,
but at those who were at the front and looked
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upon
as the directors of the Movement. We will discount this as much as possible
by
keeping ourselves in the background, so that if attacks should come, as is
not
improbable, they will affect the work as little as possible. The way we have
marked
out for ourselves bids fair to prevent any particular hindrance to our
work.
H. P. B. and Judge were pioneers, and many of the theosophical
illuminati—save
the mark—have sought to belittle Them. The whole crowd of
“successors”
have either to belittle the Teachers—or direct attention to Them.
In
the latter case, the “successors” lose out; what they have done and are doing
tells
its own story. Well, people can take their choice between our work, which
directs
attention to the Messengers and Their Message, and the work of those who
call
attention to themselves by hoisting themselves up on what the Messengers
have
left for the world. If the world had to depend on these “old timers” for
Theosophy
pure and simple, what chance would the world have?
The Movement begun by H. P. B. and Judge
has passed through many
changes—changes
unavoidable in a period of transition and among people whose
heredity
and training are obstacles in the way of right appreciation and
application.
But out of all these confusions must come the nucleus of that great
body,
the formation of which They had in view from the very first. We do but
labor
to hasten that great aim and object. ‘Who or what can prevent, however
much
they may try to hinder?
It is strange that so many who have
studied Theosophy fail to understand
and
apply it, but never fail to characterize and pass judgment. Their interest
is
limited either to the worship or the condemnation of persons.
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Eleven
The right way of looking at things is
shown in Theosophy. Each has to
learn,
to know, and to control his own nature, if he is to acquire
discrimination—the
ability to help others. Each
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has
to take the philosophy and apply it, in the face of all mistakes and acts
which,
while they make the task more difficult, have been the means of arousing
the
very discrimination needed. Our vicarious atonement having shown us the way,
our
mistakes can be turned to good account. We will take time to think what we
shall
say and how we shall say it. One gets over changeableness and indecision
as
he takes time to think things out fully before acting or making promises. He
will
then study to do what ever he says he will do. This carefulness will
increase
true self-reliance and the reliance that others will place in him. Only
as
full confidence is gained can men be helped in themselves and with each
other.
Masters must work with those who will work, and as They can, and this
applies
to all. Some blame H. P. B. and Judge for the mistakes made by those who
played
leading parts in the Movement, as pupils lay on the shoulders of the
Teacher
their own fiascos. All this comes from lack of discrimination, the
failure
on the part of leaders and followers to apply what H. P. B. and W. Q. J.
taught.
The letters written to you are the results of observation, experience,
study
and application of the philosophy of Theosophy, and as such must be of use
to
others in like case with your own. So must also be the results of your own
efforts,
and those of all other sincere students.
The Western mind is apt to look upon mere
literary form and fine phrases as
the
standard of judgment. People in general do not get the meaning of what is
written,
in the same way that they do not extract the value from their
experiences.
They make surface deductions and applications only. So they have
little
ability to apply the philosophy to daily life, nor can they see its
practical
value. They have to be helped to assimilate the fundamental principles
if
they are to realize right valuations and applications. Each has to eradicate
his
own faults in these as in other directions—not the faults of others. Until
students
set to work seriously on these lines they cannot find surety nor
happiness.
Theosophy and its application go together, if there is to be real
progress.
It is not for us to say, “Do this,” or “Don’t do that.” It is for us
to
put the case, Theosophy and its individual
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application,
and leave each student, each inquirer, to make his own decisions.
People
get into tight places right along by following “advices,” instead of
exercising
their own discrimination, and then invariably blame the “advisor”
when
matters do not go according to their expectations.
Is it not strange that plain statements
are not grasped? That superficial
meanings
are taken to be true applications? Most men think, when they have heard
a
statement made, they know it. All of this is chargeable to our modern
educational
methods, wherein soul and mind are considered as mere recorders.
“Amongst
thousands of mortals a single one perhaps strives for perfection.” So,
among
the many who may be interested in Theosophy—the philosophy of the
perfectibility
of Man—here and there will be one who may wake up. Therein lies
the
hope. And even those who are interested enough merely to listen or to read
with
attention, will get something in the way of a trend that may some day
develop.
If we keep trying in all proper ways and means open to us, something
will
come from such mutual endeavors.
The fundamental statements of the Teachers
are axioms to be applied. At the
same
time they are woven in with such reasoning as may affect the ordinary way
of
thinking. Science, Psychology, and all efforts that are based on them,
fail—and
for no other reason than that they do not assume or admit that full and
true
knowledge exists. If Western Science and Psychology would go on with their
painstaking
efforts in the light of Theosophy, the spiritual and intellectual
darkness
of the world would soon be overcome and a civilization brought into
being
that would best express a true physical life. What hinders? Intellectual
pride,
together with the cramping effects of false religious conceptions. If the
idea
is held that there is but one life on earth, then all the learning of the
man
and of the age is limited to a small and narrow range. But if one grasps the
idea
of successive lives on earth—all under Karma—then, the learning takes on a
wider
sweep, leading the man to the conception that all powers of every kind
proceed
from the Supreme, the Self of all creatures; that
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he
himself is in reality a spiritual being, and must think and act as such.
We may not be able to apply, as fully as
we and others might desire, all
the
axioms and reasoning of the philosophy; but what of that? We can apply what
is
possible and all that is possible to us, and in that application greater
understanding
and facility arise. Each one has to find his way. Words cannot
give
it, yet there is a way for each. Most of the trouble lies in trying to see,
trying
to hear, trying to “think” it all out, instead of applying what we do
see.
All ability comes very gradually, imperceptibly—felt, grasped, realized,
rather
than perceived in the ordinary sense. Here, there is not enough
acquaintance
as yet with the philosophy itself for many of the students to have
confidence
enough to take hold and carry on the work. When I have hinted at
approaching
departure, it brings dismay because they imagine that Theosophy will
be
dead if I go: yet they ought to have learned that no one is Theosophy and the
best
are but transmitters; that they too, having received, should get busy doing
as
much by others, becoming transmitters in their turn. 41 Associates of “U. L.
T.”!
If 25 of them turn out to be “good stuff,” will the effort not prove to be
worth
all that it has cost? “Good stuff” means just that many Warriors for the
restoration
of the Theosophical Movement to its original lines. Many thousands
are
needed, but as the body grows, it takes care of itself. The struggle will be
fierce—as
we face it, not knowing the outcome—but the struggle is for us, or we
would
not have it. We will take what comes, and will give all that we are and
have
to the common cause, knowing that we are not fighting for self but for all.
More
we cannot do, and less we may not do under the Law of Brotherhood. A year
ago
today we began this struggle, and so it naturally brings retrospections to
us.
Things past are always easier than things present, or the unknown yet to
come.
The past can be judged as to relative importance, for it is now the hollow
of
the wave of progress, whereas the present and the future represent the crest
and
the resistance felt or feared. Yet—if we remember—the past, when it was both
present
and future,
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held
just such disturbances which we now see were a waste of energy. In the
writings
of the Teachers there is naught but encouragement. It is the deep sense
of
the gulf between our ideals and their attainment that dismays the personal
conception.
If we involve “ourselves” in these personal conceptions, we shall
feel
despondent—like Arjuna. In reality we should feel more of encouragement
than
ever, for the past year has brought a success greater than we could then
have
dared to hope in the circumstances.
We are all links in the great chain of the
Theosophical Movement. What
affects
one affects all, and in degree. Everyone who endeavors to help others in
any
real way, puts himself in the position where he must take the reactions. The
Karma
of the Parent theosophical society is that of H. P. B. and Judge, known by
them
beforehand in a general way. It is also our Karma and that of all other
Theosophists.
Theirs was the first effort to spread Theosophy; much has been
done
since in this respect, and by many students. But its application has not
been
as general as might have been. The reactions from the spread of Theosophy
and
of its mis- and non-application by students will be taken care of when They
come
again. We and all other true students are linked with the Great Lodge by
aspiration,
by service, by following the Masters’ program as nearly as we know.
All
sincere students are surrounded by an “invisible escort” as long as their
faces
are set toward the Goal and they remain staunch to Masters’ program.
Masters
neither push, pull, nor hinder voluntary action. To do so would be to
prevent
true Self reliance. For this reason some may think that Masters have
deserted
them, or do not see nor hear them; but this is the worst conception
that
could be. It belittles Them and implies ignorance and ingratitude on Their
part.
They have spoken clearly of Their nearness to all those who “try and ever
keep
trying.”
—ROBERT CROSBIE
CONTENTS
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IN
THE BEGINNING
Letter
Twelve
“MASTERS never cease working, but they
cease at times from such public
efforts
as were made at the establishment of the Theosophical Society; before
that
They were working with individuals.” Mr. Judge made this statement at a
crucial
time, repeating what the Master had written years before to Mr. Sinnett,
and
what H. P. B. had more than once put of record.
Applying this, it would seem to mean that
They are not now working directly
with
any theosophical bodies as such, as They at one time were working with the
Parent
society, but that They continue to work with individuals. Those who
thought
or think that any organization carries the Masters with it have taken
the
shadow for the substance, have mistaken the tool for the Work man. If these
mistaken
theosophical leaders were really Initiates, or under the guidance of
Masters,
there would not be so much of personality and pretensions in evidence
as
are exhibited on every hand. Even minor Initiates would not act that way.
It may very well be that the public effort
and the recorded teachings of
the
Masters were put forth in order to find willing, clear-eyed and
noble-hearted
men and women, able to see their true destiny and anxious to serve
humanity.
If it did not and does not find them, then H. P. B. and Judge’s
mission
was largely futile—for Theosophy can be used selfishly as well as in the
right
way. The good comes from the fact that Theosophic ideas pave the way for
those
who are as yet not clear-eyed. So even those who selfishly use
Theosophical
ideas unconsciously help by keeping these ideas before the world.
Theosophy
is, and even a mistaken idea of it may lead to a correct
understanding.
Let us keep to the correct understanding and refrain from
condemnation,
and success must come in some measure. If we make and keep our
selves
ready and fit, we shall be used as occasion and fitness permit. We are
dealing
with minds, not persons. The Soul, being
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conformed
to the mind, reacts upon the whole nature. If, as persons, we could
all
look at the world of ideas in that way, we would learn more, gain more
discrimination,
and be more useful to others, so meriting Their guiding
influence.
It is Karma, all of it; students should realize that and benefit by
the
knowledge. The right start is everything. If this is gained and held, then
all
that each one does carries him and others in the right direction. In this
Work,
natures are intensified, good and bad come to the surface. The
‘cleaning-up”
process is gradual and each must do his own work of elimination
where
such work is seen to be needed. The barriers to help from Masters are in
ourselves
and nowhere else.
Either Theosophy pure and undefiled is the
most real thing in the world, or
we
are all wasting our time and effort. If we are able to conceive its reality
in
all seriousness, we should then never cease trying to understand and apply
what
has been recorded by Masters’ Messenger for our guidance and instruction.
What
is the distinction between Theosophy and anything else? In Fundamental
Principles,
I should say. Nothing else affords an all-inclusive view of
existence.
All kinds of sincere efforts help, all kinds of systems contain some
truth,
but they all fall short, because they all exclude or ignore some part of
nature.
Theosophists of every degree should realize that under Karma much is
required
of those to whom much has been given in opportunity and knowledge. We
can
only use our opportunities and knowledge to the best possible advantage and
continue
to do so, if we would not ourselves fall short of the requirement of
"the
Law of Laws—Compassion absolute.” What has been done has been of real and
lasting
advantage to many; there are others yet unborn, yet to come. This is the
time
when one wishes to be like Brahma with “eyes, heads, mouths and ears in
every
direction.” Read “The Tidal Wave” in Lucifer, volume V, page 173, if you
would
learn how H. P. B. felt—and feels. The real point of issue is the divine
nature
in man. The real basis of work is to impress this on the minds of those
who
come. In Theosophy
Reprinted in Theosophy, Vol. , page 446; Vol.
27, page 496.
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we
have this basis. A right philosophy is desperately needed by the world.
Without
this, strength and special faculties are useless because they are
misapplied.
Theosophy is not merely words. It is Life, and this includes all
things
in life and all the planes of living. To have Brotherhood among the many,
it
is first necessary to realize brotherhood among the few, and the basis of
brotherhood
is the divinity inherent in all men.
All true impressions come from within—from
the highest Principle in us,
Atma,
or the Divinity which is one and the same in all. If there is nothing in
the
brain but impressions from the lower principles of our being, nothing to
connect
the Thinker with higher planes, he can but waver between these lower
states.
If thought is to rise further, it must be thought without a brain.
Nature
works by orderly processes to which we give the name of law. In the
individual
it is called the Will. By an act of the will all ordinary mental
processes
may be stopped; then the habitual center of mental action may be
transcended
and the ascent to the next plane made, without losing the power to
perceive
on this. In all such attempts we must keep the Fundamentals in view—in
mind.
The Spirit in man, the Perceiver, is “untouched by troubles, works, fruits
of
works, or desires.” It seems to me that the clearest comprehension, if not
understanding,
of all this comes from dwelling on the idea of the Perceiver as
looking
into one or another of his “sheaths” and finding there the record of the
actions
in any or all of them.
Everything depends on what one has in
mind—his fundamental conceptions of
Deity,
Nature, and Man, when considering or attempting to practice
“concentration.”
The general idea on this as on other subjects and objects is
purely
personal. There is no self-examination of motives, no altruism, no effort
to
carry out in daily life the assumed object of fitting one’s self to be the
better
able to help and teach others, no observation of the evil effects of
rushing
in for “psychic development.” H. P. B. says, “One has to have an
unshakable
faith in the Deity within, an unlimited belief in his own power to
learn;
otherwise he is bound to fall into delusion and irresponsible
medium-ship.”
Here
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is
the signpost of warning against all attempts to develop psychically before
one
has learned to master and guide the lower, personal self. What is
indispensable
is right philosophy and its application in daily life. By the
wrong
attitude in this and other respects, many well-meaning theosophists fail,
and
harm themselves and others. The meaning is plain. Leave psychism alone; work
from
the spiritual side upon the lower nature—visible and invisible, psychic and
physical—first,
by analysis and comprehension of the principles of our being as
Theosophy
teaches, then by the guidance of knowledge as it arises within
oneself.
We pass from plane to plane daily, but relate everything to the brain
circle
of necessity, and thus lose the real meanings. Dwelling on the
Fundamentals
and the endeavor to help others is the true concentration. Mr.
Judge
wrote: “Thus the Will is freed from the domination of desire and at last
subdues
the mind itself.”
We have to gain, each for himself, the
unshakable faith that “the Master’s
hand
is over all” sincere Theosophists, the humblest as the most progressed. In
true
work for Masters’ Cause there is no rivalry. Our place in that Work is
clear
to us, and can be shown to be clear to anyone who will take the trouble to
make
the search that we have made. This place we hold for those who have the
good
Karma to come in contact with it before meeting other phases of the
Movement,
as well as for those who, having met other phases, are either
entangled
in them or trying to find a way out of them. The harm of the dark
phases
we cannot help, but we can let the true light shine “as widely and as
quickly
as possible.” I would like to see the “U. L. T.” Declaration known to
every
Theosophist as to every searcher for Truth.
—ROBERT
CROSBIE
CONTENTS
IN
THE BEGINNING
Letter
Thirteen
The tendency among men to accept words and
names as realities is
unfortunately
all too common. An article in a publication issued by one of the
theosophical
organizations propounds the
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question
“Theosophy or Orthodoxy; Which?”—evidently presenting to its readers
the
necessity for a choice between them.
A moment’s thought should have shown that
Orthodoxy has no existence of
itself,
but can only be considered in relation to some formulated system of
thought,
and that the title in question presents an impossible situation.
This would be a small matter and could
have been passed over without notice
if
the same unfortunate tendency had not been applied to a field of thought
where
correctness of understanding is vital. For, if Theosophy is taken to be
something
of an abstraction, or a simple point of beginning from which a system
is
to be developed by individual research, the whole idea of Masters as the
custodians
of the accumulated wisdom of the ages and Their Message to the world
of
men, has to be abandoned. This is practically the position taken in the
article
in question; for, while there are occasional references to both
Messenger
and Message, these seem to be used as names and not as realities.
The question therefore which every student
should put before himself for
solution
is neither orthodoxy nor heterodoxy, but— “Did anyone present to the
world
a formulated system of philosophy, religion and science? Did that
personage
give a name to the system? Who was that personage?” The answer cannot
be
obtained by consulting the opinions of any person or persons whatever; they
are
questions of fact, and facts alone can answer.
Every student worthy of the name knows
that H. P. Blavatsky gave a body of
knowledge
to the world; that She named what She gave “Theosophy” and that She
explicitly
declared it to be from the Masters of Wisdom.
In justice to the Message, to the
Messenger who brought it and to the ideal
of
Masters, nothing should be named Theosophy but this Message. Whoever takes
any
other position violates the first laws of occultism by belittling both
Message
and Messenger, and cannot expect to benefit by them. Those who accept
the
Message and belittle the Messenger, are equally unfortunate, for in
belittling
one, they belittle both. To these it should be said that it is folly
to
imagine that the Masters
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of
Wisdom did not know enough to select a Messenger who would deliver Their
Message
correctly and in its entirety. The Masters’ wisdom being questioned, the
whole
edifice falls to the ground.
The materials of which that building was
composed may of course be put to
use
by those who desire to erect structures according to their own ideas, and
sad
to say, this is exactly what has occurred among the various theosophical
organizations;
each has taken more or less of the material supplied by the
Message
of Theosophy, has built an edifice according to ideas of its own, and
has
labeled its structure “theosophical.” Each building so constructed differs
from
every other.
Yet—here was a building known as
“Theosophy,” complete in design and
structure;
each separate component part accurately adjusted to every other part
and
to the whole.
The mystery of it all is that these
latter-day constructors should
recognize
the beauty and symmetry of the portions selected by them, and fail to
perceive
that there was a perfect building, an Architect and a plan. It is the
old
story over again: “They have divided his raiment among them and for his
vesture
have cast lots.” The failure to accept the teaching as given and to
revere
the ones whose sacrifice made that presentation possible is at the root
of
every past failure. The responsibility for every failure rests with those who
interposed
themselves between the Message and those who would learn. The woe of
the
world has been intensified by such as these, and surely a fearful
responsibility
is theirs. It is no small thing to obstruct the work of the Lodge
of
Masters, hence every student, be he prominent among his fellow-men or not,
should
take heed lest he fall and in falling drag down thousands with him. There
is
but one safe course. Theosophy must be understood to be a gift to mankind by
more
progressed beings than ourselves. We must learn, and apply the fundamental
principles
which underlie that grand philosophy, and understand the operation of
law
as disclosed therein. Then, and then only can we begin to
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make
Theosophy a living power in our lives. We should preserve a willingness to
give
and receive instruction, but we should in either case be sure that such
instruction
is in exact accord with the principles and laws set forth in the
Theosophic
philosophy.
If each student did this, all would have
one aim, one purpose, one
teaching,
and a sure basis for united effort. Such differences of individual
opinion
as might arise would be solved by a careful adjustment of these to the
philosophy.
Thus all would be united; all preserve the utmost freedom of
thought;
all progress most rapidly by self-induced and self-devised efforts. No
one,
then, would make the fatal blunder of imagining that Theosophy is something
which
can be developed, but each would devote his thought and effort to growth
along
the lines that Theosophy indicates, so that he may become the better able
to
help and to teach others. If there are Masters, and They have delivered a
Message
to us, that Message is Their Orthodoxy—or right understanding; this
should
be preferred to that of all others, however highly such may esteem
themselves
or be esteemed by their fellow-men.
—ROBERT
CROSBIE.
CONTENTS
IN
THE BEGINNING
Letter
Fourteen
“The orthodoxy of Masters, or that of men?”
This question is raised in a
communication
signed “A Student.” We care nothing for the identity of our
correspondent,
but we have respect for an honest expression of opinion, and are
glad
to make answer. Not that we desire to change “A Student’s” opinion but that
she
(or he) and others of like conceptions, may gain something of an insight
into
the causes and reasons for the methods pursued by the Associates of The
United
Lodge of Theosophists. We quote from the communication the following:
“Providing we remember that Theosophy is
not a dogmatical presentment of
the
Wisdom-Religion—a system delivered for once to the Saints—but a progressive
system
of Religion.”
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There is some confusion in this statement,
for if there is such a knowledge
as
the Wisdom-Religion, it is the result of the observation and experience of
the
Masters of Wisdom, and as such stands for itself; it can neither be enlarged
nor
improved upon by its students. Furthermore, what was named “Theosophy” by
Mme.
Blavatsky is that same Wisdom-Religion so far as the latter has been
promulgated
by the Teacher. In regard to the latter statement H. P. B. herself
has
written:
The
Secret Doctrine (or Wisdom-Religion) is not a series of vague theories
or
treatises, but is all that can be given out in this century. It will be
centuries
before much more is given. A similar statement by Wm. Q. Judge is as
follows:
It (Theosophy) is not a belief or dogma
formulated or invented by man, but
is
a knowledge of the laws which govern the evolution of the physical, astral,
psychical
and intellectual constituents of nature and of man.
In the face of such statements and similar
ones made by Those who brought
Theosophy
to us, the assumption that it is a system of progressive religion can
only
proceed from ignorance of the facts, and a false conception which can only
lead
to confusion on the part of any “student.” Theosophy is not a religion, but
Religion
itself in the truest sense; even the use of the term “religion” without
any
qualification is misleading, for Theosophy is not “a belief” as religions
are
generally, but rather Religious Science, Scientific-Religion, and an
all-inclusive
Philosophy.
As to “a dogmatical presentment,”
Theosophy has never been put forth as a
Dogma,
but as a relation of facts which have been gathered through observation
and
experience, which any one can accept or reject without condemnation or
praise.
One might as well call the only exact science we use, viz., Mathematics,
dogmatic
or a dogma because it is presented as an assemblage of facts which the
student
can study, apply and prove for himself. Theosophy stands in exactly the
same
position: a presentation of Knowledge gained through aeons of time; it is
not
to be confounded with the speculations of any of its students, who at
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best
are subject to their personal prejudices, predilections and weaknesses. It
should
also be clearly understood that all theosophical writers or
leaders—except
Those who brought Theosophy to the world—are students of more or
less
proficiency in the Science, and are therefore liable to misconceptions and
erroneous
applications. The only possibility of discerning such errors lies in a
comparison
with the Science as originally presented.
In the same communication we are taken to
task in the following words, “you
are
doing no good by ‘barking against the bad’ as Emerson would say, about what
is
going on in the Theosophical world. I believe you over-emphasize the evil
that
is being done, while minimizing the good.”
It is admitted that evil is being done.
Can it be wrong to point out where
and
how such evil comes about? How else can any sincere student who desires only
to
warn against pitfalls help his fellow-men?
As to the “good” in any presentation, it
stands for itself, and is the only
reason
why error or evil has any possibility of acceptance; it is the mixture of
Truth
and Error that confuses and misleads the ignorant and the unwary. Remove
the
error and its sequence, evil, and the Truth stands out all the more clearly;
there
is no “minimizing the good” in such a course.
It is an unfortunate fact that there are
more misconceptions and
misapplications
of Theosophy among its would-be students, than there is of real
understanding.
Most of this is due to the self-acclaimed leaders of societies
who
are very prominent in the public eye, and who proclaim and issue their own
ideas,
interpretations, and speculations as Theosophy pure and simple. One would
expect
from such exponents the false and misleading idea that “Theosophy is a
progressive
system of religion,” for such a statement beclouds the facts, and
serves
to draw attention to their own lucubrations as “progressed” Theosophy,
and
to themselves as having progressed farther and as knowing more than the
original
Teachers. No one would have a word to say if these exponents chose some
other
name under which to promulgate their ideas, but to
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present
the latter as Theosophy,—the Message delivered to the world by
Masters—is
to our mind the greatest imaginable crime against humanity. Every
presentation
of Truth given to the world in the past has been vitiated in a
similar
way, being filtered through the minds of the original disciples to the
disciples
of the latter, and so on for generations, until but little was left of
the
spirit of the Message—and that little obscured by systems of materialistic
concepts
under the name of religion. Under the conditions of past periods, this
could
not be helped, because there existed no way by which the “written word”
could
be so duplicated as to place it within the reach of every human being who
desired
it. The present period, however, made it possible for every enquirer to
obtain
or study Masters’ Message as it was written by one qualified to do so.
This
was done in order that there should be no need of intermediaries between
those
who would know and the knowledge itself. But, sad to say, many who drew
their
inspiration and ideas from the delivered Message, and had the great Karmic
opportunity
of presenting and promulgating that Message pure and undefiled to
the
world-at-large, turned the eyes of men to their own personalities as
“successors”
and “teachers” and have not only misled thousands of adherents, but
have
made the name of Theosophy stand for everything that is undesirable in the
minds
of humanity at large. H. P. B. and W. Q. J. knew well the probability and
the
danger of such a sequence, but They could only warn. H. P. B.’s last message
to
Theosophists in Convention assembled contained the following words: “Never is
there
greater danger than when vanity, ambition and a desire to lead, dresses
itself
up in the peacock feathers of altruism.”
What
is at the root of the schisms that have disrupted the Theosophical
Society
that H. P. B. left? Personalities every time. ‘What is the opposite and
corrective
of Personality? Nothing less than Impersonality which seeks nothing
for
itself and every thing for the Cause of Theosophy pure and simple. There is
no
worldly fame, glory or profit in such a course, yet it, and it alone, removes
every
obstacle that might intervene between the Message of Theosophy and those
who
desire to study and apply it on its
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own
merits. For that reason, and that reason alone, are the magazine Theosophy
and
“The United Lodge of Theosophists” conducted anonymously. The mind of the
race
is still obsessed by the idea that it is important and essential to know
who
the active agents are, whereas the important thing is the merit of the thing
done.
The injunction by the Man of Nazareth, “Let not thy right hand know what
thy
left hand doeth” is as binding as any other injunction of His, but do
Christian
peoples follow it, or regard it as of any importance? Do theosophical
exponents
exhibit a regard for the above injunction, or for that more explicit
one
they well know, “that power which the disciple shall covet is that which
shall
make him appear as nothing in the eyes of men”? Let them answer. If they
excuse
themselves, it will be on the ground that men will not listen unless the
personality
of the speaker is under intimate inspection; but have they tried it?
Truth
is not dependent upon the one who utters it, but upon its own self-evident
nature,
and whether spoken by the wicked man or one who is esteemed as
righteous,
it is neither debased by the one nor enhanced by the other.
If Theosophists or Christians recognize
that the world has gone mad on
personalities,
can it be made sane by glossing over that madness or pleading
expediency?
They know it cannot; but they are the creatures of their generation
and
have not the courage to do that which puts personality out of court in their
own
cases, and sets the example of a truer, less selfish line of effort. Yet if
the
change is to be brought about, someone must make the beginning; it is the
first
step that begins the count, and if the goal is a right and true one, the
results
can be left to time and Karma. We rest on that.
—ROBERT
CROSBIE
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