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